Rambam - 1 Chapter a Day - Daily Torah Study

1There are a sum total of 50 physical blemishes that disqualify both humans and animals. In particular, they are:אכָּל הַמּוּמִין הַפּוֹסְלִים בָּאָדָם וּבַבְּהֵמָה - חֲמִשִּׁים, וְזֶה הוּא פְּרָטָן.

2Five involving the ear: a) one whose ear lobe has been blemished1 to the extent that one’s nail would become held back by the blemish.2 There is, however, no concept of a blemish with regard to the skin which surrounds the lobe of the ear, whether it is perforated, marred, or cracked.בחֲמִשָּׁה בָּאֹזֶן, וְאֵלּוּ הֵן: (א) מִי שֶׁנִּפְגַם סְחוּס אָזְנוֹ, כְּדֵי שֶׁתַּחְגֹּר הַצִּפֹּרֶן בַּפְּגָם. אֲבָל הָעוֹר הַמֻּקָּף לִסְחוּס הָאֹזֶן - אֵין בּוֹ מוּם, בֵּין נִקַּב בֵּין נִפְגַם בֵּין נִסְדַּק.

3b) One whose ear has cracked to the slightest extent even though its substance has not diminished; c) one whose ear lobe has been perforated, leaving a hole the size of a carshinah bean.3 Whether the whole is round or long, if its area is the size of a carshinah bean, it is considered a blemish; d) one whose ear has dried to the extent that if it was perforated, it would not bleed; e) one whose ear was double.4 This applies even to a goat kid whose ears are often extended and appear double, provided it has two lobes. If, however, it has only one lobe and it appears like one entity that is double-sized, it is acceptable.5ג(ב) מִי שֶׁנִּסְדַּק סְחוּס אָזְנוֹ בְּכָל שֶׁהוּא, אַף עַל פִּי שֶׁלֹּא חָסֵר. (ג) מִי שֶׁנִּקַּב סְחוּס אָזְנוֹ נֶקֶב כַּכַּרְשִׁינָה, בֵּין נֶקֶב עָגוּל בֵּין נֶקֶב אָרוֹךְ, אִם מִצְטָרֵף לַכַּרְשִׁינָה - הֲרֵי זֶה מוּם. (ד) מִי שֶׁיָּבְשָׁה אָזְנוֹ, כְּדֵי שֶׁתִּנָּקֵב וְלֹא תוֹצִיא דָּם.
(ה) מִי שֶׁהָיְתָה אָזְנוֹ כְּפוּלָה לִשְׁתַּיִם, אַפִלּוּ הַגְּדִי שֶׁדֶּרֶךְ אָזְנָיו לִהְיוֹתָן נוֹטוֹת וּכְפוּלוֹת. וּבִלְבָד שֶׁיִּהְיוּ לָהּ שְׁנֵי סְחוּסִין; אֲבָל אִם אֵין לָהּ אֶלָא סְחוּס אֶחָד, וַהֲרֵי הוּא כְּגוּף אֶחָד שֶׁנִּכְפַּל – כָּשֵׁר.

4There are three involving the eye-lids: a) one whose eye-lids are perforated even to the slightest extent; b) one whose eye-lids are cracked even to the slightest extent; c) one whose eye-lids are blemished even to the slightest extent. These three blemishes are included in the term cherutz mentioned in the Torah.6דשְׁלוֹשָׁה בָּרִיס שֶׁל עַיִן, וְאֵלּוּ הֵן: (א) מִי שֶׁנִּקַּב רִיס מֵרִיסֵי עֵינָיו בְּכָל שֶׁהוּא. (ב) מִי שֶׁנִּסְדַּק רִיס מֵרִיסֵי עֵינָיו בְּכָל שֶׁהוּא. (ג) מִי שֶׁנִּפְגַם רִיס מֵרִיסֵי עֵינָיו בְּכָל שֶׁהוּא. וּשְׁלוֹשָׁה מוּמִין אֵלּוּ בִּכְלַל "חָרוּץ" (ויקרא כב, כב) הָאָמוּר בַּתּוֹרָה.

5There are eight involving the eye: a) one who is blind,7 whether in one eye or in both eyes; b) one who cannot see from both of his eyes or one of them, even though there is no apparent change in them, because he has water continuously descending into his eyes; c) one who cannot see with both or one of his eyes clearly, because he has continuous nerve deterioration;8 d) one who has a mound like a grape in his eye,9 even though he can still see; e) one who has cataracts10 in his eyes which cover some of the pupil of the eye; f) one who has the white of his eyes extended slightly into the pupil until the pupil is interrupted by the white of the eye. This is the meaning of the term tivlul mentioned in the Torah.11 If, however, the pupil is extended and enters the white of the eye, it is not considered a blemish, for there are no blemishes in the white of the eye; g) one who has a white point in the midst of his pupil. This is the meaning of the term dak mentioned in the Torah. The above applies provided it appears floating on the pupil. If, however, it is not floating, or if it is submerged in the pupil, it is not a blemish. Similarly, if there was a black mark in the midst of the white, even if it appeared to be floating, it is not considered a blemish, for there are no blemishes in the white. h) If there was a black mark sunk in the pupil, it is also included in the blemish called dak. If, however, it appears to be floating, since it is black within black, it is not considered as a blemish.השְׁמוֹנָה בָּעַיִן, וְאֵלּוּ הֵן: (א) הָעִוֵּר, בֵּין בְּאַחַת מֵעֵינָיו בֵּין בִּשְׁתֵּיהֶן.
(ב) מִי שֶׁאֵינוֹ רוֹאֶה בִּשְׁתֵּי עֵינָיו, אוֹ בְּאַחַת מֵהֶן, אַף עַל פִּי שֶׁאֵין נִרְאֶה בָּהֶן שִׁנּוּי כְּלָל, מֵחֲמַת שֶׁיָּרְדוּ מַיִם קְבוּעִים כְּנֶגֶד רְאוֹתָיו. (ג) מִי שֶׁאֵינוֹ רוֹאֶה בְּעֵינָיו אוֹ בְּאַחַת מֵהֶן רְאִיָּה בְּרוּרָה, מֵחֲמַת שֶׁהָיָה בָּהּ סַנְוֵרִים קְבוּעִים. (ד) מִי שֶׁבְּעֵינוֹ כְּמוֹ עֵנָב, אַף עַל פִּי שֶׁהוּא רוֹאֶה. (ה) מִי שֶׁיָּצָא בְּשַׂר יָתֵר בְּעֵינוֹ, עַד שֶׁחִפָּה מְעַט מִן הַשָּׁחוֹר שֶׁל עַיִן. (ו) מִי שֶׁנִּמְשַׁךְ הַלֹּבֶן שֶׁל עַיִן וְנִכְנַס מִמֶּנּוּ מְעַט בַּשָּׁחוֹר, עַד שֶׁנִּמְצָא הַשָּׁחוֹר מְעֹרָב בַּלָּבָן. וְזֶה הוּא "תְּבַלֻּל" (ויקרא כא, כ) הָאָמוּר בַּתּוֹרָה; אֲבָל אִם יָצָא מִן הַשָּׁחוֹר לְתוֹךְ הַלָּבָן - אֵינוֹ מוּם, שֶׁאֵין מוּמִין בַּלָּבָן. (ז) מִי שֶׁהָיְתָה נְקֻדָּה לְבָנָה בְּתוֹךְ הַשָּׁחוֹר. וְזֶה הוּא "דַּק" (שם) הָאָמוּר בַּתּוֹרָה. וְהוּא, שֶׁתִּהְיֶה צָפָה עַל גַּבֵּי הַשָּׁחוֹר; אֲבָל אִם לֹא הָיְתָה צָפָה, אוֹ שֶׁהָיְתָה מְשֻׁקַעַת בַּשָּׁחוֹר - אֵינוֹ מוּם. וְכֵן אִם הָיְתָה נְקֻדָּה שְׁחוֹרָה בְּתוֹךְ הַלָּבָן, אַפִלּוּ צָפָה - אֵינוֹ מוּם, שֶׁאֵין מוּמִים בַּלָּבָן. (ח) הָיְתָה נְקֻדָּה שְׁחוֹרָה שׁוֹקַעַת בְּתוֹךְ הַשָּׁחוֹר, אַף זֶה נִקְרָא "דַּק". אֲבָל אִם הָיְתָה צָפָה, הוֹאִיל וְהִיא שְׁחוֹרָה בַּשָּׁחוֹר - אֵינוֹ מוּם.

6There are three involving the nose: a) One whose nose is perforated, even from only one side;12 b) one whose nose is split; c) one whose nose is blemished.ושְׁלוֹשָׁה בַּחֹטֶם, וְאֵלּוּ הֵן: (א) מִי שֶׁנִּקַּב חָטְמוֹ, אַפִלּוּ מִצַּד אֶחָד.
(ב) מִי שֶׁנִּסְדַּק חָטְמוֹ. (ג) מִי שֶׁנִּפְגַם חָטְמוֹ.

7There are six involving the mouth: a) One whose lip is perforated; this applies even if only one is perforated; b) one whose lip is blemished; c) one whose lip is cracked, provided the surface of the lip is split into two sides; d) one whose lower jawbone extends even the slightest measure further than his upper jawbone; e) one whose mouth is swollen congenitally, as part of the structure of his body. If, however, it is swollen because of the wind,13 it is not considered a blemish; f) one from whom the majority of the free portion of the tongue14 was removed.זשִׁשָּׁה בַּפֶּה, וְאֵלּוּ הֵן: (א) מִי שֶׁנִּקְּבָה שְׂפָתוֹ, אַפִלּוּ אַחַת מֵהֶן. (ב) מִי שֶׁנִּפְגְמָה שְׂפָתוֹ. (ג) מִי שֶׁנִּסְדְּקָה שְׂפָתוֹ. וְהוּא, שֶׁתִּסָּדֵק מִזֵּר שֶׁלָּהּ עַד שֶׁתֵּחָלֵק לִשְׁנֵי רָאשִׁים. (ד) מִי שֶׁעֶצֶם לֶחְיוֹ הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן כָּל שֶׁהוּא. (ה) מִי שֶׁפִּיו בָּלוּם מֵחֲמַת גּוּפוֹ וּבְרִיָּתוֹ. אֲבָל אִם נִבְלַם מֵחֲמַת הָרוּחַ, אֵינוֹ מוּם. (ו) מִי שֶׁנִּטַּל רֹב הַמְּדַבֵּר שֶׁל לְשׁוֹנוֹ.

8There are twelve involving the reproductive organs: a-d) one whose member is crushed,15 mashed, severed, or cut off; e-h) one whose testicles—or testicle—is crushed, mashed, severed, or cut off; i) one who has only one testicle even though he has two sacs;16 j) one whose two testicles are in one sac; k) a person whose reproductive organ is covered by flesh and his gender cannot be determined; l) a hermaphrodite.17חשְׁנֵים עָשָׂר בְּאֵבָרֵי הַזֶּרַע, וְאֵלּוּ הֵן:
(א) מִי שֶׁנִּמְעַךְ הַגִּיד שֶׁלּוֹ. (ב) אוֹ נִכְתַּת. (ג) אוֹ נִתַּק. (ד) אוֹ נִכְרַת. (ה) מִי שֶׁנִּמְעֲכוּ הַבֵּיצִים שֶׁלּוֹ, אוֹ אַחַת מֵהֶן. (ו) אוֹ נִכְתְּתוּ, אוֹ אַחַת מֵהֶן. (ז) אוֹ נִתְּקוּ, אוֹ אַחַת מֵהֶן. (ח) אוֹ נִכְרְתוּ, אוֹ אַחַת מֵהֶן. (ט) מִי שֶׁאֵין לוֹ אֶלָא בֵּיצָה אַחַת, אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי כִּיסִין. (י) מִי שֶׁשְּׁנֵי בֵּיצָיו בְּכִיס אֶחָד. (יא) הַטֻמְטוּם. (יב) הָאַנְדְּרֹגִּינוֹס.

9There are six involving the hands and the feet: a) one who limps;18 b) one whose hip has been displaced. This is the meaning of the term serua used by the Torah;19 c) one who has one hip attached at a higher place than the other;
d) one whose arm-bone is broken,20 provided it is apparent; e) one whose leg-bone is broken, provided it is apparent. Even if it is not apparent when he stands, if it is apparent when he walks, it is a blemish; f) one whose legs are swollen congenitally, as part of the structure of his body. If, however, they are swollen because of the wind, it is not considered a blemish.טשִׁשָּׁה בַּיָּדַיִם וּבָרַגְלַיִם, וְאֵלּוּ הֵן:
(א) הַפִּסֵּחַ. (ב) מִי שֶׁנִּשְׁמְטָה יְרֵכוֹ. וְהוּא "שָׂרוּעַ" (ויקרא כא, יח; ויקרא כב, כג) הָאָמוּר בַּתּוֹרָה. (ג) מִי שֶׁאַחַת מִיַּרְכּוֹתָיו גְּבוֹהָה מֵחֲבֶרְתָּהּ. (ד) מִי שֶׁנִּשְׁבַּר עֶצֶם יָדוֹ. וְהוּא שֶׁיִּהְיֶה נִכָּר. (ה) מִי שֶׁנִּשְׁבַּר עֶצֶם רַגְלוֹ. וְהוּא שֶׁיִּהְיֶה נִכָּר. אַף עַל פִּי שֶׁאֵינוֹ נִכָּר כְּשֶׁעוֹמֵד, אִם נִכָּר כְּשֶׁיְּהַלֵּךְ - הֲרֵי זֶה מוּם. (ו) מִי שֶׁרַגְלָיו מְבֻלָּמוֹת מֵחֲמַת עַצְמָן וּבְרִיָּתָן; אֲבָל אִם הָיוּ מְבֻלָּמוֹת מֵחֲמַת הָרוּחַ, אֵינוֹ מוּם.

10There are four types of blemishes that may occur in any place in the body. They are: a) one who has a dry skin eruption of even the slightest size. This is the meaning of the term gerev mentioned in the Torah;21 b) a growth that has a bone. This is the meaning of the term yabelet mentioned in the Torah;22 c) one who has an Egyptian boil23 of the slightest size. It is a type of boil which is firm and of distasteful appearance. This is the meaning of the term yalefet mentioned in the Torah.24יאַרְבָּעָה רְאוּיִין לִהְיוֹת בְּכָל הַגּוּף, וְאֵלּוּ הֵן: (א) מִי שֶׁיֵּשׁ בּוֹ גָּרָב יָבֵשׁ כָּל שֶׁהוּא. וְזֶהוּ הַ"גָּרָב" (ויקרא כא, כ; ויקרא כב, כב) הָאָמוּר בַּתּוֹרָה. (ב) מִי שֶׁיֵּשׁ בּוֹ יַבֹּלֶת שֶׁיֵּשׁ בָּהּ עֶצֶם. וְזֶה הוּא "יַבֶּלֶת" (ויקרא כב, כב) הָאָמוּרָה בַּתּוֹרָה. (ג) מִי שֶׁיֵּשׁ בּוֹ חֲזָזִית הַמִּצְרִית כָּל שֶׁהִיא, וְהִיא חֲזָזִית קָשָׁה וּכְעוּרָה. וְזוֹ הִיא "יַלֶּפֶת" (ויקרא כא, כ; ויקרא כב, כב) הָאַמוּרָה בַּתּוֹרָה.

11d) Whenever there is a groove made in any bone that is apparent,25 it is considered a blemish. It is included in the category charutz mentioned in the Torah.26 The ribs are not considered as bones that are apparent.יא(ד) כָּל עֶצֶם שֶׁבַּגָּלוּי שֶׁנֶּחְרַץ בּוֹ חֶרֶץ, הֲרֵי זֶה מוּם. וְהוּא בִּכְלַל "חָרוּץ" (ויקרא כב, כב) הָאָמוּר בַּתּוֹרָה. וְאֵין הַצְּלָעִים בִּכְלַל עֲצָמוֹת שֶׁבַּגָּלוּי.

12There are also three other types of blemishes:27
a) an elderly man who has reached the stage that he quivers and trembles when he stands; b) a person who is sick and trembles because of his illness and the weakening of his strength. A treifah28 is acceptable among humans, but is disqualified among animals.29 Similarly, one born through Caesarian section is acceptable among humans, but is disqualified among animals.30יבוְעוֹד יֵשׁ שָׁם שְׁלוֹשָׁה מוּמִין, וְאֵלּוּ הֵן: (א) הַזָּקֵן שֶׁהִגִּיעַ לִהְיוֹת רוֹתֵת וְרוֹעֵד כְּשֶׁהוּא עוֹמֵד. (ב) הַחוֹלֶה שֶׁהוּא רוֹעֵד מִפְּנֵי חָלְיוֹ וְכִשְׁלוֹן כּוֹחוֹ. אֲבָל הַטְּרֵפָה כָּשֵׁר בָּאָדָם, וּפָסוּל בַּבְּהֵמָה. וְכֵן יוֹצֵא דֹּפֶן כָּשֵׁר בָּאָדָם וּפָסוּל בַּבְּהֵמָה.

13c) One who is foul-smelling. A priest who has a foul-smelling odor because of sweat may wash and rub perfume on his flesh and serve. If he has a foul odor emanating from his mouth, he may put pepper, ginger, or the like in his mouth and serve. If, however, he serves while his body is foul-smelling due to sweat or he had bad breath, he desecrates his service like one who has any of the other blemishes.יג(ג) הַמְּזֹהָם. וְכוֹהֵן שֶׁהוּא מְזֹהָם בְּזִיעָתוֹ - רוֹחֵץ וְשָׁף כָּל גּוּפוֹ בְּבֹשֶׂם, וְעוֹבֵד. הָיָה רֵיחַ פִּיו רָע - נוֹתֵן בְּפִיו פִּלְפֵּל אוֹ זַנְגְּבִיל וְכַיּוֹצֵא בָּהֶן, וְעוֹבֵד. וְאִם עָבַד בְּזִהוּם זֵיעָתוֹ אוֹ בְּזִהוּם פִּיו - הֲרֵי זֶה חִלֵּל עֲבוֹדָתוֹ, כִּשְׁאָר אֵלּוּ הַבַּעֲלֵי מוּמִין כֻּלָּם.

Footnotes

I.e., its substance has been diminished.

I.e., if one would run his nail over the lobe of this person’s ear, like one runs his nail over a ritual slaughterer’s knife, the progress of his nail would be held back by the blemish. See Rashi, Bechorot 37b.

A small bean about the size of a lentil (ibid.).

I.e., it appears as if he has two ears, one inside the other.

Although the Rambam’s version of the source for this ruling, Bechorot 6:9 differs from the standard printed text of the Mishnah, the interpretation of both versions is the same.

I.e., its substance has been diminished.

As explicitly mentioned in Leviticus 21:18.

Our translation is based on Rav Kapach’s version of the Rambam’s Commentary to the Mishnah (Bechorot 6:3).

Due to a retinal infection (ibid.:2).

10.

This refers to the term chilazon nachash mentioned in the Mishnah (ibid.).

11.

Leviticus 21:20.

12.

If, however, the cartilage between the nostrils is perforated and it is not visible externally, it is not considered as a blemish [the Rambam’s Commentary to the Mishnah (Bechorot 6:4)].

13.

Because the swelling comes from an external factor.

14.

Our translation is taken from Rashi’s commentary (Bechorot 40a).

15.

This is the meaning of the term meroach eshef in Leviticus 21:20.

16.

This refers to the inner sacs within the larger scrotum.

17.

More details regarding the individuals in the latter two categories are found in Hilchot Ishut 2:25-26; Hilchot Nizirut 2:11; et al. See also Hilchot Issurei Mizbeiach 3:3.

18.

As explicitly mentioned in Leviticus 21:18.

19.

Leviticus 21:18; 22:23. The Rambam’s interpretation is based on the Sifra. Rashi in his commentary to the Torah explains the term differently.

20.

As explicitly mentioned in Leviticus 21:19.

21.

Leviticus 21:19; 22:22; Deuteronomy 28:27.

22.

Leviticus 22:22.

23.

A moist skin eruption reminiscent of the boils visited upon the Egyptians in the Ten Plagues. Its external layer is moist, but its internal layer is dry and it is also very distasteful in appearance.

24.

Leviticus 21:20.

25.

E. g., an arm or a leg (Bechorot 40b).

26.

Leviticus 22:22.

27.

The laws pertaining to animals with these three blemishes are slightly different than those pertaining to animals with other blemishes. See Hilchot Issurei Mizbeiach 2:6.

28.

A man or an animal that has a physical infirmity that will cause him to die within twelve months. See Chapter 6, Halachah 7.

29.

See Hilchot Issurei Mizheiach 3:1.

30.

See Ibid.:4.

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Biat Hamikdash - Chapter 7

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