Inside the Bet Ha’mikdash, there was an altar called the Mizbah Ha’zahab (“the golden altar”), which was earmarked specifically for the daily offering of incense, and for the sprinkling of sacrificial blood on a number of rare occasions (such as Yom Kippur). The Torah in Parashat Tesaveh (Shemot 30:9) issues a prohibition forbidding offering anything else on the altar – such as an unwarranted incense offering, an Ola (burnt-offering), Minha (grain offering) or Nesech (libation). In discussing this Misva, the Sefer Ha’hinuch writes that the reason underlying this command is known only to the scholars of Kabbalah. He composed his work for the purpose of presenting rational explanations of the Misvot, as opposed to the explanations based on the esoteric teachings of Kabbalah. And rational explanations, he writes, can be given only for the generalities of the Torah’s commands, but not for the details. Therefore, he cannot offer a rational explanation for why the Torah demanded that only certain offerings be brought on the Mizbah Ha’zahab and forbade bringing other offerings on this altar. This distinction, between the general commands and the specific details, is developed at length by the Rambam, in the third chapter of the Moreh Nebuchim. The Rambam cites a comment of the Midrash concerning the Misva of Shehita – slaughtering an animal in order for its meat to be permissible for consumption – which requires slaughtering the animal specifically in the neck, and not in the back of the head. The Midrash notes that it clearly makes no difference to G-d whether an animal is slaughtered from the front or from the back, but “the Misvot were given only to cleanse people.” The Rambam explains that whereas the generalities of the Torah’s commands can be understood through reason, the particular details are established purely for the sake of “cleansing” and refining our characters by forcing us to live in humble subservience to G-d, faithfully obeying His detailed instructions. The Sefer Ha’hinuch follows this approach, as well, and he writes that there is no rational reason for why the Torah wants certain offerings brought on the Mizbah Ha’zahab and forbids bringing other offerings. The reasons for such details are found only in the wisdom of Kabbalah, but within the framework of the rational explanations of the Torah commands, there is no reason for these commands other than to refine our characters through our humble obedience to these detailed laws and guidelines. Of course, this prohibition applies only in the times in the Bet Ha’mikdash, and only to the Kohanim, as they in any event are the only ones suitable for bringing offerings in the Bet Ha’mikdash. A Kohen who brings an unwarranted offering on the Mizbah Ha’zahab, or who sprinkles sacrificial blood on the altar when this is not required, is in violation of this command and is liable to Malkut.