[11a - 50 lines; 11b - 45 lines]

1)[line 1]בלשון עזהLESHON AZAH- strong (harsh) speech

2)[line 1]"וידבר ה' אל יהושע לאמר. דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם [ביד משה]""VA'YEDABER HASH-M EL YEHOSHUA LEIMOR, 'DABER EL BENEI YISRAEL LEIMOR...'"- "HaSh-m spoke to Yehoshua, saying, 'Speak to the people of Yisrael, saying, "Assign for yourself cities of refuge, about which I spoke to you [by the hand of Moshe]" (Yehoshua 20: 1-2).

3)[line 5]"דבר האיש אדוני הארץ אתנו קשות; [ויתן אתנו כמרגלים את הארץ]""DIBER HA'ISH ADONEI HA'ARETZ ITANU KASHOS..."- "The man, who is the lord of the land, spoke roughly to us; [and took us for spies of the country]" (Bereishis 42:30).

4)[line 6]"[אז] נדברו [יראי ה' איש אל רעהו; ויקשב ה' וישמע, ויכתב ספר זכרון לפניו ליראי ה' ולחשבי שמו]""[AZ] NIDBERU [YIR'EI HASH-M ISH EL RE'EHU...]"- "[Then those who fear HaSh-m] spoke [to one another, and HaSh-m hearkened, and heard it, and a book of remembrance was written before Him for those who feared HaSh-m and for those who took heed of His Name]" (Malachi 3:16).

5)[line 6]לשון נחתLESHON NACHAS- pleasant speech

6)[line 7]"ידבר עמים תחתינו, [ולאמים תחת רגלינו]""YADBER AMIM TACHTENU..."- "He subdues nations under our dominion [and kingdoms beneath our feet]" (Tehilim 47:4). - In this verse the word "Yadber" refers to (a) pleasantness and humility or (b) subduing.

7)[line 8](סימנ"י רבנ"ן (מהמנ"י וספר"י) [מהמנ"א וספר"א])SIMANI RABANAN (MEHEMNI V'SAFRI) [MEHEMNA V'SAFRA]- this is a mnemonic device to remember the names of the Tana'im who are mentioned in the following lines of the Gemara who argue with Rebbi Yehudah. ("Siman" is spelled with an additional letter "Yud" to hint to Rebbi Yehudah. The Girsa changes are those of the PORAS YOSEF.)

1.Rabanan (line 9)

2.Rebbi Nechemyah (line 12); the Poras Yosef writes that the Girsa should either be "Nechemyah" instead of "Mehemna" or that the word "Mehemna" has a similar root as the name "Nechemyah."

3.Rebbi Meir, who was a Sofer (Eruvin 13a and Gitin 67a) (line 19). (It is possible that these Tana'im are all one and the same person and the Siman describes the different names by which he is called. The Rabanan of Rebbi Yehudah is very often Rebbi Meir (Yoma 12a), and Rebbi Nehorai and Rebbi Meir are both nicknames for Rebbi Nechemyah (Eruvin 13b, according to the simple meaning of the Gemara) - YT)

8)[line 10]ששיהםSHIHAM- (lit. he caused them to wait) Yehoshua did not establish the cities of refuge immediately after the conquest of Eretz Kena'an, but only after HaSh-m's directive

9a)[line 13]שמנה פסוקיםSHEMONAH PESUKIM- [the last] eight verses [of the Torah, which relate the death of Moshe (Devarim 34:5-12)]

b)[line 13]ערי מקלטAREI MIKLAT- [the verses referring to the] cities of refuge (Yehoshua 20:1-9)

10)[line 18]ספר שתפרו בפשתןSEFER SHE'TAFRO B'FISHTAN- a Sefer Torah that was sewn with linen threads instead of Gidin (sinews of Kosher animals)

11)[line 22]הלכה למשה מסיניHALACHAH L'MOSHE MI'SINAI- the laws passed orally to Moshe Rabeinu at Mount Sinai

12)[line 22]לתופרן בגידיןL'TOFRAN B'GIDIN- to sew them with sinews

13)[line 23]כי איתקש, למותר בפיךKI ISKASH, L'MUTAR B'FICHA- they (Sifrei Torah and Tefilin) are compared with regard to [the Halachos that they must be constructed from animals that are] "permitted for your mouth" (i.e. Kosher animals)

14)[line 24]להלכותיו לא איתקשL'HILCHOSAV LO ISKASH- for specific Halachos we do not compare [Sifrei Torah to Tefilin, such as the Halachah that they may not be sewn with linen thread] (the Girsa in RASHI DH l'Hilchoseihen should be changed from "Gufaihu Lo Gamrinan" to "Gufaihu v'Lo Gamrinan" - DBZ)

15)[line 25]דבי חביביBEI CHAVIVI- of the house of Rebbi Chiya (lit. my beloved one), Rav's uncle. Rav's father Aibo was Rebbi Chiya's paternal brother. Aibo and Rebbi Chiya did not have the same mother. Aibo married Rebbi Chiya's maternal sister, and as such, Rav was the son of Rebbi Chiya's paternal brother and maternal sister (Sanhedrin 5a)

16)[line 26]בכיתנאKISNA- linen

17a)[line 27]משוח בשמן המשחהMASHU'ACH B'SHEMEN HA'MISHCHAH- [the Kohen Gadol who is] anointed with the Shemen ha'Mishchah (see next entry)

b)[line 27]המרובה בבגדיםMERUBEH BI'VEGADIM (KOHEN GADOL)

(a)A Kohen who becomes the Kohen Gadol must wear the eight vestments of the Kohen Gadol and do the Avodah for seven consecutive days to indicate his consecration, as stated in Shemos 29:30, "Shiv'as Yamim..." (RAMBAM Hilchos Klei ha'Mikdash 4:13)

(b)The eight vestments are:

1.Tzitz (forehead-plate),

2.Efod (apron),

3.Choshen (breastplate),

4.Me'il (robe),

5.Kutones (long shirt),

6.Michnasayim (breeches),

7.Avnet (belt),

8.Mitznefes (turban).

(c)The vestments of the ordinary Kohanim are

1.Kutones (long shirt),

2.Michnasayim (breeches),

3.Avnet (belt),

4.Migba'as (hat).

(d)The Kohen Gadol is also known as the Kohen Mashi'ach, since he was anointed with the Shemen ha'Mishchah (Shemos 30:22-33), the oil made by Moshe Rabeinu for anointing the Mishkan and its vessels, the Kohanim Gedolim and the kings of the Davidic dynasty.

(e)Before the destruction of the first Beis ha'Mikdash, King Yoshiyahu ordered the Aron to be hidden to prevent its capture (Divrei ha'Yamim II 35:3). The jar of Manna (Shemos 16:32-34), Aharon's staff (Bamidbar 16:16-26), and the Shemen ha'Mishchah were also hidden together with the Aron (Yoma 52b). As a result, there was no Shemen ha'Mishchah with which to anoint the Kohanim Gedolim during the final years of the first Beis ha'Mikdash and all of the years of the second Beis ha'Mikdash. The Kohanim Gedolim at the time of the second Beis ha'Mikdash are called Merubeh Begadim because they were consecrated solely by wearing the Bigdei Kehunah for seven days.

18)[line 28]שעבר ממשיחותוSHE'AVAR MI'MESHICHUSO - [a Kohen Gadol] who is removed from his position to which he was anointed

(a)When an incumbent Kohen Gadol becomes unfit to perform the Avodah in the Beis ha'Mikdash, another Kohen Gadol is appointed as a temporary replacement. After the reinstatement of the incumbent Kohen Gadol, his replacement becomes a "Mashu'ach she'Avar" and he is forced to step down.

(b)He no longer does the Avodah as a Kohen Gadol to prevent Eivah (enmity) of the present Kohen Gadol (until the present Kohen Gadol dies, when the Mashu'ach she'Avar may take his place). He also does not perform the Avodah as a Kohen Hedyot because of the rule, Ma'alin b'Kodesh v'Lo Moridin (when a person or object receives a higher status of holiness, we do not lower its status at a later time; we may only raise it to a higher level). (If the original period of replacement lasted for some years, the returning Kohen Gadol does not have the power to remove his replacement entirely; rather, both of them continue to serve as Kohanim Gedolim - TOSFOS to Nazir 47a DH v'Chen.)

19)[line 28]מחזירין את הרוצחMACHZIRIN ES HA'ROTZE'ACH- cause the [unintentional] murderers to return [to their homes - see Background to Makos 7:10:b]

20)[line 29]משוח מלחמהMESHU'ACH MILCHAMAH

(a)There is a Mitzvah to appoint a Kohen at the onset of a war to speak to the soldiers and encourage them. This Kohen is anointed with the Shemen ha'Mishchah, and is therefore called the Meshu'ach Milchamah.

(b)Before the soldiers leave Eretz Yisrael for the front, the Kohen reads the verses in Devarim (20:5-7) which order certain people to return to their homes. These people are:

1.a person who recently built a house but did not yet consecrate it;

2.a person who recently planted a vineyard but did not yet redeem the fourth-year fruits;

3.a person who recently betrothed a woman but did not yet marry her.

4.A Shoter (officer) present also reads the next verse (ibid. 20:8) that instructs all of those who are afraid of the battle (because of their personal sins) to return to their homes, lest they instill fear in the rest of the soldiers going to battle. (This interpretation of the word "afraid" follows the opinion of Rebbi Yosi ha'Glili or Rebbi Yosi (Mishnah to Daf 44a). Rebbi Akiva (ibid.) takes this verse literally.)

(c)Before the onset of each battle, the Kohen admonishes the soldiers not to fear the battle, reading verses 20:3-4. He encourages them that even if their only merit is the fact that they read Keri'as Shema twice daily, this is enough to save them. (RAMBAM Hilchos Melachim 7:1-3, SEFER HA'CHINUCH #526)

21)[line 31]מספקותMESAPKOS- supply

22)[line 36]"[ולא תקחו כפר לנוס אל עיר מקלטו] לשוב לשבת בארץ עד מות הכהן""... LA'SHUV LA'SHEVES BA'ARETZ..."- "[And you shall take no ransom for him who has fled to his city of refuge,] that he should come back to live in the land, [until the death of the Kohen [Gadol]" (Bamidbar 35:32).

23)[line 37]מצלוMATZLU- pray

24)[line 37]"כצפור לנוד כדרור לעוף כן קללת חנם לא [לו ק'] תבא""KA'TZIPOR LA'NUD, KA'DEROR LA'UF, KEN KILELAS CHINAM LO SAVO"- "Like a wandering sparrow, like a flying swallow, a curse that is causeless will not come" (Mishlei 26:2) - Even though the word "Lo" in the verse translates (through "Keri u'Chesiv") as "to him," i.e. the curse reverts to the one who curses, our Gemara uses it in the sense of the Kesiv, that it "will not come."

25)[line 38]סבאSABA- elder

26)[line 38]מפירקיה דרבאPIRKEI D'RAVA- the lecture of Rava

27a)[line 40]טוביה חטא, וזיגוד מנגיד?!TUVYAH CHATA, V'ZIGUD MANGID?!- Tuvyah sinned and Zigud gets lashed?! (A person named Zigud appeared before the Beis Din of Rav Papa and testified that another person named Tuvyah sinned. Since no one else saw the event, Rav Papa ruled that Zigud should be whipped for speaking Lashon ha'Ra. Zigud protested, saying, "Tuvyah sinned and Zigud gets whipped?" Since that incident, this phrase became a folk saying whenever one person received a punishment for someone else's sins.)

b)[line 40]שכם נסיב, ומבגאי גזיר?!SHECHEM NASIV, U'MAVGAI GAZIR?!- Shechem took [Dinah as a wife] and Mavgai (a Samaritan name, see Eruvin 64b, used to refer to an inhabitant of the city of Shechem) was circumcised?! (the explanation of this is similar to that of the previous entry)

28)[line 42]ולא אישתעי אליהו בהדיהV'LO ISHTA'I ELIYAHU BA'HADEI- and Eliyahu ha'Navi did not [appear to him and] talk with him

29)[line 43]מאחיתופלACHITOFEL- advisor to King David who later aided Avshalom in the revolt against his father (see below, entry #37). He is one of the four non-royal personages who have no Chelek la'Olam ha'Ba (no portion in the World to Come) (Sanhedrin 90a, 106b)

30)[line 43]שבשעה שכרה דוד שיתיןB'SHA'AH SHE'KARAH DAVID SHITIN- at the time that King David dug the Shitin, a hollow located under the place where the Mizbe'ach of the Beis ha'Mikdash would eventually be built, into which the water and wine libations flowed

31)[line 43]קפא תהומאKAFA TEHOMA- the waters of the depths of the earth rose [and came out of the hole that he dug]

32)[line 43]בעא למישטפא לעלמאBA'A L'MISHTEFA L'ALMA- and they were going to flood the world

33)[line 44]לכתוב שם אחספאLICHTOV SHEM A'CHASPA- to write a Name [of HaSh-m] on a piece of pottery

34)[line 44]ומישדא בתהומא דליקו אדוכתיהU'MISHDA BA'TEHOMA D'LEIKU A'DUCHTEI- and throw it down into the waters of the depths so that it comes to rest in its place (the hole that was opened)

35)[line 46]שמי שנכתב בקדושה ימחה על המיםSHEMI SHE'NICHTAV BI'KEDUSHAH YIMACHEH AL HA'MAYIM - My Name that was written in holiness should be erased on the water (MEI SOTAH)

(a)A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man, and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (d), below).

(b)The husband must bring his wife to the Beis ha'Mikdash to perform the ceremony of the Mei Sotah. On the way there, Beis Din appoints two Torah scholars to accompany them to make sure that they do not engage in marital relations, which are forbidden to them. Moreover, if the couple does have marital relations at this point, the Mei Sotah will not work, since the husband must be "Menukeh me'Avon," clear (lit. cleaned) of sin for the ceremony to work. The Gemara (Sotah 47b) explains that this means that he did not have relations with his wife from the time that she became prohibited to him or with any other woman (ever) who was prohibited to him (RASHI to Sotah ibid.)

(c)The husband brings a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. In the Azarah of the Beis ha'Mikdash, a Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.

(d)An earthenware jug is then filled with half a Log of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of HaSh-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.

36)[line 46]שדי אתהומא, נחת, וקם אדוכתיהSHADI A'TEHOMA; NACHAS, V'KAM A'DUCHTEI- he threw it down into the waters of the depths; it came to rest in its place (the hole that was opened)

37)[line 47]"ואחיתופל ראה כי לא נעשתה עצתו, ויחבוש את החמור ויקם וילך אל ביתו אל עירו, ויצו אל ביתו ויחנק...""VA'ACHISOFEL RA'AH KI LO NE'ES'SAH ATZASO, VA'YACHAVOSH ES HA'CHAMOR VA'YAKOM VA'YELECH EL BEISO EL IRO, VA'YETZAV EL BEISO VA'YECHANAK..." - "And when Achitofel saw that his counsel was not followed, he saddled his donkey, arose and went home to his house and to his city, put his household in order, hanged himself, [and died; and he was buried in the burial cave of his father]" (Shmuel II 17:23) (ACHITOFEL COMMITS SUICIDE)

(a)Achitofel was a brilliant Talmid Chacham who abandoned David ha'Melech and joined forces with David's son, the rebellious Avshalom, in his attempt to seize the crown. During the rebellion, David ha'Melech was forced to flee from Yerushalayim. He sent his loyal friend Chushai ha'Arki back to Yerushalayim to infiltrate as a supporter of Avshalom, to counter the wise advice that was sure to come from Achitofel. David prayed to HaSh-m for the success of his plan.

(b)Achitofel strongly recommended that Avshalom attack his father that very night. Since David and his men were sure to be exhausted from their flight from Yerushalayim, Achitofel argued that this was the best time to capitalize and catch them off-guard. Chushai craftily countered that David was far too clever to be caught so easily, and that he had certainly prepared for such a contingency. It was rather advisable to first gather a great army and only then attack. Although Achitofel's plan had more merit, HaSh-m guided Avshalom to follow the counsel of Chushai. This allowed David and his men time to escape (Shmuel II 17).

(c)Achitofel realized that since Avshalom did not heed him, he was sure to fail. Rather than waiting for his eventual execution for treason, he committed suicide (see RADAK).

38)[line 49]מעליELI (BNEI ELI)

(a)When Shmuel ha'Navi first arrived at the Mishkan in Shiloh, Eli ha'Kohen was the Kohen Gadol (Shmuel I 1). His two sons, Chofni and Pinchas, were great Tzadikim; this is clear from a number of Midrashim. The Torah records that Avraham Avinu gave seven of his sheep to Avimelech, king of the Pelishtim (Bereishis 21:30). Since he had done so without first asking if HaSh-m if such an action was appropriate, HaSh-m informed him that he would be punished by having seven of his exemplary descendents meet their deaths at the hand of descendents of Avimelech. Chofni and Pinchas were two of these descendants (Bereishis Rabah 54:4). Furthermore, their names were engraved upon two golden stalks rising from a golden bowl containing pure olive oil for the Menoros of the throne of Shlomo ha'Melech (TARGUM SHENI to Megilas Esther). Furthermore, the verses seem to indicate that a highlight of the thrice-yearly visit to the Mishkan was the opportunity to see the Bnei Eli (Shmuel I 1:3).

(b)The verses state that these Tzadikim slept with married women (Shmuel I 2:22). The Gemara (Shabbos 55b) states that one who says that the Bnei Eli committed adultery is mistaken. Rather, the verse means that they did not make themselves as available as they ought to have to offer the Korbanos of Klal Yisrael. This would sometimes lead to a situation in which a woman who wished to become Tahor after birth would be required to wait an extra day to do so, which in turn delayed her coming home to her husband. Had they actually committed adultery, the verse would never have associated them with honorable Kohanim who descended from them, as it proudly does (Shmuel I 14:3).

(c)Another verse states that anyone who did not agree to first give the young Kohanim a portion of sacrificial meat to roast before the sacrifice was completed was threatened with bodily harm (Shmuel I 2:16). The Gemara (Sanhedrin 58a) attributes this sin to Chofni and Pinchas. These Tzadikim certainly did not engage in such behavior as stated; rather, a slight irreverence for the Korbanos is described as such due to their lofty spiritual level, or they are held responsible for the actions of their subordinates since they should have kept them in line.

(d)Aside from the derogatory way in which they are described by the Navi, Chofni and Pinchas were punished with death at the hands of the Pelishtim. In addition, a curse was placed upon their descendents such that without special efforts of piety, all of their male descendents were to die before the age of eighteen (Rosh Hashanah 18a, based upon Shmuel I 2:33, 3:14). Shmuel received a prophecy detailing this harsh punishment that was to befall the house of Eli. Our Gemara refers to the incident in which Eli, who sensed that Shmuel was reluctant to relay the bad tidings, insisted that Shmuel do so. He cursed Shmuel that were he to withhold the prophecy, then he himself should be subject to its message (ibid. 3:11-18).

39)[line 49]"[ויאמר מה הדבר אשר דבר אליך אל נא תכחד ממני] כה יעשה לך אלקים וכה יוסיף אם תכחד ממני דבר [מכל הדבר אשר דבר אליך]""IM TECHACHED MIMENI DAVAR"- "... may HaSh-m do so to you, and more, if you withhold anything from me..." (Shmuel I 3:17).

40)[last line]"ולא הלכו בניו בדרכו [ויטו אחרי הבצע ויקחו שחד ויטו משפט]""V'LO HALCHU BANAV BI'DERACHAV..."- "[And it was when Shmuel became old that he appointed his sons as judges over Yisrael]... And his sons walked not in his ways..." (Shmuel I 8:1-3). Chazal explain that although the verse states that they accepted monetary gains and bribes, it means that they remained in their hometown and waited for the nation to come to them, instead of emulating their righteous father who spent his life traveling from town to town judging the nation.


41)[line 2]"[אנכי אערבנו, מידי תבקשנו;] אם לא הביאתיו אליך [והצגתיו לפניך וחטאתי לך כל הימים]""IM LO HAVI'OSIV EILECHA..."- "[I will guarantee him, from my hand you can demand him;] if I do not bring him [back] to you, [and set him before you, then let me bear the blame forever]" (Bereishis 43:9) - In this verse, Yehudah is committing himself to be an Arev for the return of Binyamin to his father, Yakov.

42)[line 6]מגולגלין בארוןMEGULGALIN B'ARON- [detached from each other and] rolling in his coffin

43)[line 9]עאל איבריה לשפאAL EIVAREI L'SHAFA- (O.F. esloisedure - point of dislocation of a bone, joint) - his bones went back into their places [with the cartilage and various ligaments making his skeleton whole once again]

44)[line 10]לא הוה קא מעיילי ליה למתיבתא דרקיעLO HAVAH KA ME'AILEI LEI LI'MESIVTA DI'REKI'A- they would not let him in (lit. bring him up) to the Heavenly Academy

45)[line 11]לא הוה קא ידע למישקל ומיטרח בשמעתאLO HAVAH KA YADA L'MISHKAL U'MITRACH BI'SHEMA'ATA- he did not know how to discuss Torah topics together with the Chachamim

46)[line 13]לא הוה ידע לפרוקי קושיאLO HAVAH YADA LI'FERUKEI KUSHYA- he did not know how to answer a question

47)[line 26]"[והצילו העדה את הרצח מיד גאל הדם, והשיבו אתו העדה אל עיר מקלטו] אשר נס שמה...""... [ASHER NAS] SHAMAH"- "[to which he fled] there" (Bamidbar 35:25) - The Tosefta (Makos 2:2) learns the three Halachos of our Mishnah from three verses in which the word "Shamah" appears: "ונס שמה" "v'Nas Shamah" (ibid. 35:11); "אשר נס שמה" "Asher Nas Shamah" (ibid. 35:25); "אשר ינוס שמה" "Asher Yanus Shamah" (ibid. 35:26).

48)[line 28]תחומהTECHUMAH- the city's limits known as the Techum Shabbos, a radius of 2000 Amos, approximately 960 meters (3147 feet) or 1,152 meters (3774 feet), depending upon the differing Halachic opinions, from the city walls

49)[line 28]רוצח שיצא חוץ לתחוםROTZE'ACH SHE'YATZA CHUTZ LA'TECHUM- the [unintentional] murderer who went out of the city limits [of the city of refuge] (according to RABEINU CHANANEL (and the implication of the Gemara) - Daf 12a - this Halachah applies even before the Rotze'ach has stood trial for the murder, and can be understood according to the Mishnah - Daf 9b)

50)[line 36]נקטינןNAKTINAN- we have a tradition

51)[line 40]ונעשה כהן בן גרושה או בן חלוצהNA'ASEH KOHEN BEN GERUSHAH O BEN CHALUTZAH - and witnesses testified that the Kohen Gadol was a Ben Gerushah or a Ben Chalutzah (the son of a woman who was prohibited to be married to a Kohen), rendering him a Chalal (CHALAL)

(a)The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow (Almanah), divorcee (Gerushah), prostitute ("Zonah" - see Background to Kidushin 77:17) or Chalalah. An ordinary Kohen (Hedyot) is permitted to marry a widow, but not any of the other women listed above. The child from one of the above-mentioned unions is invalidated from the Kehunah, and is called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a Chalutzah (see Background to Sanhedrin 18:2a), and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.

(b)A Kohen who marries one of the women who are forbidden to him is liable to Malkus (lashes) (RAMBAM Hilchos Isurei Bi'ah 17:2). The Kohen himself does not become a Chalal as a result of the union (Rambam ibid. 19:1). However, he may not perform the Avodah of the Beis ha'Mikdash until he makes a vow not to marry these women again (and divorces the prohibited woman) (Bechoros 45b, Rambam Hilchos Bi'as ha'Mikdash 6:9).

(c)A Chalal may not serve in the Beis ha'Mikdash, and, according to some sources, he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to any of the other privileges and restrictions pertaining to Kohanim. As such, our Gemara discusses the ramifications of a case where a Kohen Gadol is discovered to have been a Chalal.

52a)[line 42]מתה כהונהMESAH CHEHUNAH- the "Kehunah" has died (i.e. it is considered as if the Kohen Gadol died, and, as a result, the Rotze'ach does not go to Galus)

b)[line 42]בטלה כהונהBATLAH CHEHUNAH- the "Kehunah" has been annulled (i.e. it is considered as if there was no Kohen Gadol at the time of the verdict and as a result, the Rotze'ach goes to Galus and does not return to his home for the rest of his life)