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Ramban on Deuteronomy 17:1/רמב"ן על דברים י״ז:א׳

אלֹא תִזְבַּח לַה' אֱלֹהֶיךָ כֹּל דָּבָר רָע, אַזְהָרָה לִמְפַגֵּל קָדָשִׁים עַל יְדֵי דִּבּוּר רַע. וְעוֹד נִדְרְשׁוּ בּוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"ז:א'). וְהִנֵּה זוֹ מִצְוָה מְבֹאֶרֶת, שֶׁכְּבָר הִזְהִיר עַל הַשּׁוֹחֵט בַּעֲלֵי מוּמִים (ויקרא כב כב), וְחָזַר לְהוֹסִיף הַמְפַגֵּל. וְהַקָּרוֹב כִּי הֶחְזִיר הָאַזְהָרָה הַזֹּאת בַּעֲבוּר הַיִּשְׂרְאֵלִי הַמַּקְרִיב, שֶׁלֹּא יְפַגֵּל בַּשְּׁחִיטָה, אֲבָל הַכֹּהֲנִים זְרִיזִים וּמֻזְהָרִים הֵם, וְדַיָּם בְּהַתְרָאָה אַחַת, וּלְכָךְ לֹא הֶחְזִיר מוּם הַמַּקְרִיבִים:

1THOU SHALT NOT SACRIFICE UNTO THE ETERNAL THY G-D [AN OX, OR A SHEEP, WHEREIN IS A BLEMISH], EVEN ANY ‘DAVAR’ (THING) THAT IS EVIL. “This is an admonition against causing offerings to be rendered unfit through an improper utterance.⁴⁹ (an evil thing) is thus interpreted to mean dibur ra — “an evil [or improper] utterance.” If the ministering priest has in mind [i.e., expresses] the intent to eat the meat of the offering, or to burn its assigned parts upon the altar, after the expiration of the prescribed times, he renders the entire offering unfit. See also Vol. III, p. 341, Note 84. There are yet other interpretations given by the Rabbis [on this verse] in the Tractate Shechithath Kadashim.”⁵⁰, “The Slaughter of Secular Animals.” The former is nowadays called Zebachim, “Animal Offerings,” while the latter is called Chullin (Secular Animals slaughtered for food). This is Rashi’s language. Now this is an explanatory commandment, for He has already admonished against slaughtering blemished offerings,⁵¹ and here he repeated it in order to add the admonition against rendering it unfit by an utterance. It is likely that he repeated this admonition in order that the Israelite who brings the offering should not render it unfit during the slaughter [since non-priests were permitted to slaughter offerings]. The priests themselves, however, are scrupulous and careful, one warning sufficing for them. Therefore he did not repeat the prohibition against a blemished ministering priest [performing the Divine Service].

בוְטַעַם כִּי תוֹעֲבַת ה' אֱלֹהֶיךָ, הוּא הַזֶּבַח הַזֶּה, כִּי הַזּוֹבֵחַ מָשְׁחָת לַה' בּוֹזֶה הוּא, כָּאָמוּר בַּקַּבָּלָה (מלאכי א יד) וְאָרוּר נוֹכֵל וְגוֹ' וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַה' כִּי מֶלֶךְ גָּדוֹל אָנִי. וְעַל פִּי הַמִּדְרָשׁ (ספרי קמז) תִּהְיֶה הַתּוֹעֵבָה בְּרוֹבֵעַ וְנִרְבָּע בְּאֶתְנָן וּמְחִיר שֶׁהֵם תּוֹעֵבוֹת:

2FOR THAT IS AN ABOMINATION UNTO THE ETERNAL THY G-D. The term “abomination” refers to this offering, for whoever offers a corrupted thing is held in contempt, as it is stated in the Prophets,⁵². See Taanith 16a, where this term is used as a reference to the Books of the Prophets as distinguished from the Five Books of Moses. The term kabalah in this sense is an expression of “outcry” or “rebuke,” as the prophets in their sayings rebuked the people for their evil deeds. And cursed be he that dealeth craftily, whereas he hath in his flock a male, and voweth and sacrificeth unto the Eternal a blemished thing, for I am a great King.⁵³ And according to the Midrash⁵⁴ 147. the term “abomination” refers to an animal that did, or was the object of perversion, or was the hire of a harlot or the price of a dog⁵⁵ — all of which are “abominations.”