priest whose hands were deformed should not lift up his hands to say the priestly blessing, and Rabbi Judah said that a priest whose hands were discolored should not lift up his hands, because it would cause the congregation to look at him during this blessing when they should not. A Baraita stated that deformities on the face, hands, or feet were disqualifying for saying the priestly blessing. Rabbi Joshua ben Levi said that a Kohen with spotted hands should not say the blessing. A Baraita taught that one whose hands were curved inwards or bent sideways should not say the blessing. And Rav Huna said that a man whose eyes ran should not say the blessing. But the Gemara noted that such a Kohen in Rav Huna's neighborhood used to say the priestly blessing and apparently even Rav Huna did not object, because the townspeople had become accustomed to the Kohen. And the Gemara cited a Baraita that taught that a man whose eyes ran should not lift up his hands, but he was permitted to do so if the townspeople were accustomed to him. Rabbi Johanan said that a man blind in one eye should not lift up his hands. But the Gemara noted that there was one in Rabbi Johanan's neighborhood who used to lift up his hands, as the townspeople were accustomed to him. And the Gemara cited a Baraita that taught that a man blind in one eye should not lift up his hands, but if the townspeople were accustomed to him, he was permitted. Rabbi Judah said that a man whose hands were discolored should not lift up his hands, but the Gemara cited a Baraita that taught that if most of the men of the town follow the same hand-discoloring occupation, it was permitted. Rav Ashi deduced from that arrogance constitutes a blemish. Leviticus chapter 22 The Mishnah reported that when a priest performed the service while unclean in violation of , his brother priests did not charge him before the bet din, but the young priests took him out of the Temple court and split his skull with clubs. Rav Ashi read the repetitive language of , "And they shall have charge of My charge" — which referred especially to priests and Levites, whom repeatedly charged with warnings — to require safeguards to God's commandments. The Mishnah taught that a vow-offering, as