בכורות ז׳:ב׳ - ז׳:ג׳

ואם יש לו הרי זה כשר – and he that should have a row of hair that surrounds from ear to ear from behind him, but not from in front of him. For it is of greater beauty when he has it from behind him but not in front of him more than when he has it (i.e., hair) around all of the head and in the middle it is bald. And all the more so, when he has it (i.e., hair) in front of him, but not behind him, that he is disqualified.

גבינים – eye-brows.

שגביניו שוכבים – that the hair of his eye-brows is long and hanging down over his eyes.

מי שיש לו שני גבים ושתי שדראות – not that he actually has two backs, for that [person] does not exist. But, as for example, that his backbone is curved and appears like many backs and backbones. And everyone admits that these blemishes that are considered by these Tannaim/teachers are blemishes, and only the implication of their expounding is what is differs between each of them, for each one holds that the blemish that he counts is the גבן /hump-backed (or one having defective eye brows) that is the "גבן" of the Torah (i.e., Leviticus 21:20: “or one who is a hunchback, [or a dwarf, or has a growth in his eye, or who has a boil-scar, or scurvy , or crushed testes].”

כוחל שתי עיניו כאחת (he who paints his two eyes in one movement) – that his nose that is between his eyes is sunk and it does not protrude at all, until when he comes to remove the staff used for painting the eye, he is able to stretch the staff used for painting the eye between each eye, but the nose does not prevent it.

שתי עיניו למעלה – at the height of the forehead which is not like the rest of people.

ושתי עיניו למטה – from the place where they are accustomed to be.

עינו אחת למעלה – from the customary place.

ואינו אחת למטה – from the customary place.

רואה את החדר ואת העליה כאחת – that his eyes stand in their appropriate place, but one of his eyes sees above and his other eye sees below, the room below and the attic above, and anyone who sees crooked that he is speaking with his fellow and it appears as if he is looking into the face of another person.

סכי שמש (squinting, cross-eyed) – that when he wants to look into the sun, he closes his eyes and closes his eyelids (see also Talmud Bekhorot 44a, where Rabbi Yose changes it to read – סני שמש/who hates the sun, blinkard).

זגדוס (unmatched; one with an unequal pair of eyes or eye-brows) – a זוג /pair is two; דוס in the Roman language is two. Meaning to say, the pair of eyes or the eyelids of the eyes which are customarily equivalent are divided into two matters. As for example, his one eye is black and the other is a kind of tekelet/blue-green. In one of his eye brows there is a lot of hair and in the other, a little. And similarly, in all of the other pairs of limbs, each pair is not similar to each other. He is called a זגדוס.

צירן (one whose eyes discharge a briny liquid, bleary-eyed) – whose eyes flow with tears, dripping or always running (see Talmud Bekhorot 44a).

שנשרו ריסי עיניו – that the hair fell from his eye-lashes.

מפני מראית העין – but it is not a complete blemish. And these words [apply] when there remains in his eyelashes a trace of hair, but if there doesn’t remain even the slightest trace of hair, behold it is a complete blemish. And similarly, if there is a lot of hair in the eye-lid with eye-lashes it is a complete blemish. But there are three laws allotted in the blemishes of a human being. There are equivalent blemishes in man and beasts, a Kohen who transgressed and served with them is flogged and his Divine service is profaned. But the additional blemishes in a person that are not found in animals, a he is flogged but if he served, his Divine service is not profaned. But the blemishes which are on account of being repulsive to look at (i.e, appearance’s sake) if he transgressed and served [in the Temple], he is not flogged, and there is no need to state that his Divine service is profaned.