Comentário sobre Bechorot 7:6
הַמַּקִּישׁ בְּקַרְסֻלָּיו, וּבְאַרְכּוּבוֹתָיו, וּבַעַל פִּיקָה, וְהָעִקֵּל. אֵיזֶהוּ עִקֵּל, כֹּל שֶׁמַּקִּיף פַּרְסוֹתָיו וְאֵין אַרְכּוּבוֹתָיו נוֹשְׁקוֹת זוֹ לָזוֹ. פִּיקָה יוֹצְאָה מִגּוּדָלוֹ, עֲקֵבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסָתוֹ רְחָבָה כְּשֶׁל אַוָּז. אֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת (לְמַעְלָה) עַד הַפֶּרֶק, כָּשֵׁר. לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ, כָּשֵׁר. הָיְתָה בוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם, פָּסוּל. וְאִם לָאו, כָּשֵׁר. יָתֵר בְּיָדָיו וּבְרַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִים. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, רַבִּי פּוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. הַכּוּשִׁי, וְהַגִּיחוֹר, וְהַלַּבְקָן, וְהַקִּפֵּחַ, וְהַנַּנָּס, וְהַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַשִּׁכּוֹר, וּבַעֲלֵי נְגָעִים טְהוֹרִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שׁוֹטָה בַבְּהֵמָה אֵינָהּ מִן הַמֻּבְחָר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּעֲלֵי דִלְדּוּלִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה:
Alguém cujos tornozelos ou joelhos batem ou um ba'al pikah ou um akel - [essas são manchas]. Quem é um akel ? Quem coloca os pés juntos e os joelhos não se tocam. [Quem é um ba'al pikah ?] Se um joanete se estender do polegar ou do dedão do pé. [Se] o calcanhar dele se projeta para trás, ou se a sola for tão larga quanto a de um ganso. Se os dedos das mãos ou dos pés estiverem em cima um do outro, ou estiverem presos na articulação - ele é válido; além da articulação e ele cortou - ele é válido. Se ele tivesse um [dígito] extra e o cortasse, se houvesse um osso nele, ele é inválido, mas, se não, ele é válido. Se ele tivesse [dígitos] extras nas mãos e nos pés - [se ele tiver] seis dígitos cada [num total de vinte e quatro], o rabino Yehuda o valida, mas os Sábios o invalidam. Alguém ambidestro - o rabino [Yehudah HaNasi] o invalida, mas os sábios o validam. Uma pessoa de pele escura ou de pele vermelha ou albina ou muito alta ou anã ou surda-muda ou insana ou bêbada ou com lesões [consideradas] puras, invalidam uma pessoa mas são válidos para um animal. Rabban Shimon ben Gamliel diz: Um animal insano não é considerado uma escolha [para uso sacrificial], o Rabino Eliezer diz também aqueles com balanços [apêndices de] carne - isso é inválido em uma pessoa, mas válido para um animal.
Bartenura on Mishnah Bekhorot
English Explanation of Mishnah Bekhorot
If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose.
Or if his fingers lie one above the other.
If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit.
If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit.
If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit.
One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit.
A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals.
Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice.
Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.
Section one: This section has to do with various unusual ways of walking.
Section two: A “lump” seems to be an extra appendage sticking out of either his thumb or big toe.
Section four: If his fingers are webbed, but only up to the middle joint, he is still fit. If they are webbed past the middle joint, he is still fit if he cuts the skin (ouch!).
Section five: If he had an extra finger that had a bone in it, he is unfit, even if he cut off the extra finger (double ouch!). If there was no bone in it, then he is fit, as long as he cuts it off.
Section six: According to II Samuel 21:20, Goliath had an extra digit on each hand and foot. Perhaps this leads Rabbi Judah to say that as long as the number of digits on each hand and foot is the same, he is not defective and can serve in the Temple. The other rabbis disagree. Just as someone with one extra finger or toe is disqualified, so too is one with an extra digit on each hand and foot.
Section seven: The rabbis considered left-handedness to be a weakness, as did pretty much everybody in the ancient world. Rabbi [Judah Ha-Nasi] thought that someone ambidextrous was simply weak in the right hand, and therefore, he was flawed. The other rabbis attributed this ability to the strength of the left and not the weakness of the right, and therefore, held that he could serve in the Temple.
Section eight: A “kushi” is a dark-skinned person. A “gihor” is a red-skinned person. A “lavkan” is an albino. A “kipeah” is a very tall and thin person. All of the types of people listed in this section cannot serve in the Temple because they are unusual and were therefore were considered to be in some way defective.
The inclusion here of a drunken priest and a priest afflicted with a plague, albeit one considered ritually clean, is exceptional for two reasons. First of all, drunkenness and being afflicted with plagues are temporary conditions, whereas the other conditions are permanent. Second, and more importantly, all of the other categories refer to priests with blemishes in their personal appearance, whereas drunkenness is not. It seems likely that the mishnah included these two categories here because they belong with the list of things that disqualify a human being but not an animal.
Section nine: According to Rabban Shimon ben Gamaliel, a mad animal may also not be offered as a sacrifice.
Section ten: Rabbi Eliezer adds in another blemish which disqualifies human beings from serving, but not animals from being sacrificed hanging warts (yick!).