Komentarz do Powtórzonego Prawa 23:19

אתנן זונה [THOU SHALT NOT BRING] THE PROSTITUTION HIRE OF A WHORE [… INTO THE HOUSE OF THE LORD, THY GOD FOR ANY VOW] — This means, if he (the paramour) gave her a lamb as the hire of her prostitution it is unfitted for sacrifice (Sifrei Devarim 261:1; Temurah 29a).

THOU SHALT NOT BRING THE HIRE OF A HARLOT, [OR THE PRICE OF A DOG, INTO THE HOUSE OF THE ETERNAL THY G-D FOR ANY VOW]. Harlots are wont to do good deeds with their hire, thinking thereby to atone for their sins, as our Rabbis mentioned in their proverb,³⁰⁴Vayikra Rabbah 3:1. “She commits illicit sexual intercourse for apples and she divides them among the sick.” Therefore the Torah prohibited a harlot’s gift to be brought for any vow, for now they sin more and more.³⁰⁵Hosea 13:2. By bringing it for a vow into the House of G-d, she will be inclined to sin more, for she will think that her sin has been forgiven. Similarly the matter of the price of the dog is that hunters using dogs and watchmen of walls raise brazen dogs that harm the public, and the owners vow [to contribute] their value [to a cause which they consider sacred], as an atonement for their soul. Such is still the custom among men who ride to the hunts that they place the waxen image of their dogs before an idol that they may be successful with them. And the commentators [as mentioned by Ibn Ezra] have said [that the reason for the prohibition is] because they [i.e., these payments] came about in a contemptible manner.

לא תביא אתנן זונה ...בית ה', “You must not bring to the Temple the proceeds from your activity as a harlot.” Nachmanides writes that these harlots would use some of the gifts they received from their customers to make donations and offer sacrifices in the Temple, to expiate for the wrongs they had done. The Torah legislates, while it cannot prevent such harlots to use some of their ill gotten gains to give charity with such money, that such proceeds from sinful activities cannot be accepted as something sacred. [In our parlance, this would be an early example of money laundering. Ed.] Instead of cleansing themselves from sin, they would sink deeper into the moral morass that they were already in. The Torah legislates something similar concerning the proceeds from selling a dog. The Torah singles out dogs seeing that people who hunt by using dogs, or people training dogs to attack potential intruders, contribute to many innocent people being harmed by such dogs. Nachmanides also quotes instances from his own experience in which people hang the images of dogs near the idols that they worship, so that a dog, in many cultures, is identified with something idolatrous. The proceeds from the sale of such dogs are equally unwelcome in the Temple.