Talking Talmud

Finishing out the 7th chapter, about the blemishes among human beings: kohanim need to commit to not making themselves come in contact with a dead body. How is that different from marrying a person who is prohibited to the kohanim? And starting the 8th chapter -- on the process of redeeming the first-born son -- in the new mishnah! Or rather, there are different statuses for which one may or may not be called the first born, such as the inheritance and also for the kohen. With some complicated cases about premature births. Also, defining the moment of birth -- when the forehead emerges, even if the rest of the body hasn't followed yet. Including the case of a woman who was converting during the process of delivering the baby, and she is non-Jewish when the forehead emerges and Jewish when the rest of the baby emerging. And identifying that child (or any person, it seems), is as per one's face, from the forehead to including the nose (or perhaps before the nose).

More blemishes, but some of them are the kind of things that, nowadays, we correct fairly easily (bowleggedness, for example). Or a kohen with an extra digit -- which is not common, but not uncommon either, with a significant genetic component. Nowadays, they are easily removed. Or less changeable, perhaps, but also less identifiable as a blemish these days, like left-handedness. Plus, the question of how many bones are in the human body. Also, other "full-body" exemptions from being able to serve -- blemishes, of a kind, such as drunkenness, among others -- that disqualify a person from serving, but not an animal from being able to be the sacrifice. Including skin color and great height, with a side recommendation that like marry not-like. Plus, similar blemishes (including sins and crimes) that would disqualify an animal from being sacrificed if it were party to these (such as bestiality), but the person is not disqualified.

Cases of disqualification of kohanim from doing the Temple service for all kinds of eye blemishes, from blindness to pale spots on the eyes or excess tears -- and how they are derived from the verses in Leviticus. Also, mishnayot! 1 - Blemishes that are unsightly physical blemishes, including eyes and other parts of the face. Plus, an assessment of Moshe's height -- based on that of the Tabernacle, so perhaps he was 10 amot high, which would have been too tall, and indeed a blemish of disproportion. 2- Additional blemishes - if a man has breasts that distend like those of a woman; if his stomach or navel protrudes; if he has occasional epileptic seizures; and more. Plus, Torah scholars should not worry about urinating in public -- it's a health concern, as compared to drinking water in public, which was considered uncouth. With examples of the Torah scholars who, indeed, urinated in public. 3 - A kohen who has no testicles, or only one - those are blemishes that get in the way of working in the Temple. But maybe tis is only if the testicles were crushed?

Blemishes that disqualify kohanim from doing the Temple service -- derived from the verses in Leviticus. There are 3 categories of blemishes -- 1. appear in kohanim and animals; 2. appear in kohanim and not animals. 3. rabbinic disqualifications, especially as "mar'it ayin," in terms of unusual appearances. Including, for example, baldness, where some degree of hair loss is acceptable, but not entirely. Connecting blemishes of a person and those of an animal, even though we often distinguish between humans and animals -- as found in a gezerah shavah from the words in the Torah's verses. Also, why does the Torah provide all of the cases it does? If a blemish is disqualifying, why would listing the details be necessary to begin with? Plus, 2 mishnayot! 1 - Eyebrow blemishes, when it comes to kohanim. 2. Eye placement or eye health blemishes, also when it comes to kohanim.

With regard to an animal that is an androgynos, with both male and female sexual organs, is not considered for a first-born status, because it's not uniquely male. With editorial comments, as it were, made about the baraita that establishes these standards. Also, a tannaitic dispute on a tumtum (human) -- if this person betroths a woman, we accept the kiddushin, because the tumtum might be male. And if a man betroths a tumtum -- also, we accept the kiddushin, because the person might be female. What if the tumtum is male, but also sterile? One who is sterile has different standing with regard to the marital rules -- in terms of yibum, for example.