Comentário sobre Números 28:31

תמימים יהיו לכם ונסכיהם THEY SHALL BE TO YOU WITHOUT BLEMISH, AND THEIR DRINK OFFERINGS — i.e. the drink offerings, too, shall be without blemish. Our Rabbis learned from this that wine upon which mold shows itself is unfit for drink-offerings (Menachot 87a).

תמימים יהיו לכם ונסכיהם, “they shall be unblemished for you, together with their libations.” This means that the libations must also be unblemished. Our sages in Menachot 87 use this verse to legislate that if in the wine of the libation any kind of flour-like material floats to the surface the wine is unfit for the altar. The reason is that only the choicest product of its respective category of produce or animal is to be presented on the altar. Anything which does not fit these criteria is unwelcome, unfit for use on the altar a priori (Maimonides Hilchot Issurey Hamizbeach 7, 1-2). If, for instance, someone was obligated to present a burnt-offering on the altar he must not bring a weak or frail, undernourished animal. He must not say that seeing the weak animal is unblemished he has complied with the legislation of the Torah. Concerning such an attitude (saying that as long as it is not blemished it is acceptable) the prophet Malachi 1,14 said “cursed be the cheat” (Rashi).
During the period of the Temple the Israelites would import rams from Moav, and sheep with wide backs they would bring from Chevron, and young turtle-doves from the mountain known as הר המלך. They would bring olive oil from Tekoah; all these places mentioned were known to produce the finest of that respective category of animal, bird, or oil.
We already find that when the Torah mentions the first offering by man, i.e. Kayin and Hevel, that the gift by Hevel is described as consisting of the choicest of its kind (Genesis 4,4). As a result, G’d welcomed his offering while He spurned that of Kayin, who had contented himself with offering produce of an inferior quality (Genesis 4,5). We also have an explicit verse in Deut. 12,11 speaking of כל מבחר נדריכם, “and all the choicest of your vows,” i.e. the choicest animals which you present to G’d to discharge your vows.” It is also written in Numbers 18,32: “when you raise up its best from it.” Even the wood used for kindling on the altar had to be the finest of its kind, was not allowed to contain worms (Maimonides, Hilchot Issurey Hamizbeach 6,2). Timber from buildings which had been demolished was not allowed to be used as wood for the woodpile of the altar. Only “new” wood, i.e. wood not previously used for something else was admissible. Wood from all kinds of trees was permitted to be used except wood from olive trees or from vineyards (Maimonides ibid.) This was out of ecological considerations for the land of Israel.
Similarly, the olive oil used for burning in the Menorah was of the choicest quality, only finely crushed pure olive oil being permitted; it had to be the kind which was free-flowing from the fruit after it was crushed. This is also why the sages disqualified oil into which a mouse had fallen as being unsuitable for lighting the candelabra in the Synagogue (Shulchan Aruch Yoreh Deyah 104,2). In this connection the same source says that if the mouse had already disintegrated and there is a minimum of 60 times as much oil as residual animal tissue, such oil may be fit for eating, whereas if the remains of the mouse are identifiable one is to throw out the remains of the mouse and, provided there is 60 times as much oil left thereafter, the oil may be used without restriction. All the above is the practical expression of Malachi 1,8: ”would you dare offer a blemished beast to your governor, would he treat you with favor?”

The Rabbis derive from this… Meaning: Above (v. 30) the Torah should have said, “One he-goat to make atonement for you, shall be without blemish for you.” However, it was juxtaposed to the libations to teach you that the libations too, should be without blemish.

Without blemish and their libations. In Menachos (87a) it was derived from here that wine which has become moldy is invalid for libations, as it says, without blemish. The Torah hinted about this here in conjunction with Shavuos because that is when wine would become spoiled, as taught in Baba Basra (98): In the case where one is selling fragrant wine, he must deliver the wine before Shavuos. Rashbam explains that after Shavuos even fragrant wine becomes spoiled.

מלבד עולת התמיד, “beside the daily burnt offering;” if you were to ask why the Torah did not write: beside the two showbreads, etc. etc., which are all part of the offerings presented on Atzeret (as the Torah had done in connection with the New moon offerings, and the offerings on the Day of Atonement?) We would respond to this question by reminding the reader that earlier, in verse 26, these details had already been recorded so that there was no need to repeat them here again. Beside they referred to the gift offerings, not the principal offerings.

ונסכיהם, “and their drink offerings.” This refers to the wine libations on the day of Shavuot and the meal offerings accompanying the principal offerings.

That is that He commanded us that all of that which we offer Him be consummate for its type - flawless from blemishes that appear in Scripture and those that they pronounced as such from tradition. And this is His saying, "it must, to be acceptable, be flawless" (Leviticus 22:21). And the language of the [Sifra] (Sifra Emor, Section 7:9) is, "'It must, to be acceptable, be flawless' - is a positive commandment." And they already brought a proof that the wines of the libations and their oils and the fine flour must be the best and clean from any corruption - from His saying, "flawless for you, with their libations" (Numbers 28:31). And the regulations of this commandment have already been explained in Chapter 8 of Menachot. (See Parashat Pinchas; Mishneh Torah, Things Forbidden on the Altar 6.)