Not to sprinkle its (blemished animal's) blood

Holiness – קְדֻשָּׁה

• Rambam (Hilchot Issurei Mizbeach) emphasizes that holiness extends to every act of korbanot. Sprinkling blemished blood defiles sanctity by bringing imperfection into Hashem’s worship.

Temple – בֵּית הַמִּקְדָּשׁ

• Rashi (Lev. 22:22) stresses that no avodah act — whether slaughtering, sprinkling, or burning — may involve blemished animals, preserving the Mikdash as a place of awe and dignity.

Mizbeach – מִזְבֵּחַ

• Talmud (Zevachim 24b) highlights that sprinkling blood on the Mizbeach is the central act of atonement. If performed with a blemished animal, the altar is defiled rather than sanctified, distorting its purpose as the meeting point of Israel and Hashem.

Sacrifices – קָרְבָּנוֹת

• Sefer HaChinuch (Mitzvah 288) teaches that korbanot symbolize perfection. Sprinkling blood of blemished animals contradicts this symbolism, nullifying the intended devotion.

Blood – דָּם

• The Talmud (Zevachim 25a) highlights that atonement comes through sprinkling blood. Using blemished blood undermines this central function, turning the act into a desecration rather than an offering.

Reverence – יִרְאַת שָׁמַיִם

• Ramban explains that Hashem’s service demands reverence at every step. Sprinkling flawed blood diminishes awe and dishonors the altar.

Justice – צֶדֶק

• The laws of blemishes apply impartially, ensuring justice. The Torah does not permit exceptions, reflecting fairness and equality in sacrificial worship.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• This mitzvah deepens Israel’s relationship with Hashem by teaching that devotion requires wholeness in all acts. Sprinkling blemished blood would distort that sacred bond.