Sefer HaChinuch ספר החינוך

The commandment of the sacrifice being unblemished: That every sacrifice that we sacrifice be perfect from blemishes that come in Scripture and from those that the tradition comes about that they are blemishes for its species. And that is [the understanding of] what is stated about this (Leviticus 22:21), “unblemished shall it be acceptable.” And they said in Sifra, Emor, Section 7:9, “‘Unblemished shall it be’ — is a positive commandment.” And they brought a proof (Menachot 87a) that the libations and flours and oils [also] be completely perfect from degeneration from that which is written (Numbers 28:31), “they shall be unblemished, and their libations.”

The root of the commandment is revealed with that which we [wrote] previously above regarding sacrifices from the angle of the simple understanding, [which is] that they are to arouse and direct the thoughts of people towards God, blessed be He. As a man is effected by the strength of his actions — hence it is fitting no matter what that the sacrifice be without a blemish, given that the intentions of man do not rest nor become focused upon a lesser type as they will a more important [one]. As hearts will be more aroused by the important and perfect in its species and this is something well-known to all who understand.

From the laws of the commandment are the blemishes that disqualify a sacrifice that the Sages, may their memory be blessed, enumerated (Mishneh Torah, Laws of Things Forbidden on the Altar 1:2) that are seventy-three. Fifty of them are whether with a man or with a beast, and twenty-three are unique to beasts and are not fitting to be with a man. And likewise, there are blemishes that are unique to man that are not fitting to be with a beast and they are ninety, as we have written in this Order (Sefer HaChinukh 275) concerning blemishes that disqualify a priest. And so [too,] that which they, may their memory be blessed, distinguished between a permanent blemish and a transient blemish; and that which they said (Zevachim 116a) that the blemishes do not disqualify a sacrifice of fowl, as it does not state about them, “an unblemished male.” And about what are these words speaking? About small blemishes. But a fowl the wing of which has dried up, or its eye was blinded or its leg cut off is forbidden on top of the altar. And the rest of its details are elucidated in the eighth chapter of Menachot. (See Mishneh Torah, Laws of Things Forbidden on the Altar 1.)

And this commandment is practiced at the time of the [Temple]. And one who transgresses it and slaughters or sprinkles the blood or incinerates the entrails upon the altar, from a beast that is one with a blemish, has violated this positive commandment — besides that he has violated a negative commandment; and as we shall write with God’s help (Sefer HaChinukh 288-290). And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Things Forbidden on the Altar 1:4), “It comes out that you learned that if he consecrated an [animal] with a blemish and slaughtered it, and sprinkled its blood and incinerated its entrails upon the altar, he is lashed four [sets] of lashes.” And about that which he said that if he consecrated, he is lashed, it requires [further] study.