[45a - 27 lines; 45b - 41 lines]
1)[line 1]אלמנה לכהן גדול / גרושה וחלוצה לכהן הדיוטALMANAH L'CHOHEN GADOL / GERUSHAH V'CHALUTZAH L'CHOHEN HEDYOT
(a)The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow (Almanah), divorcee (Gerushah), prostitute ("Zonah" - see Background to Gitin 79:22), 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 Gitin 80:4), and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.
(b)A Chalal does not have the sanctity that a Kohen normally has. For this reason, both the privileges and the restrictions that apply to a Kohen do not apply to him. For example:
1.He 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).
2.A Chalal may not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1).
3.He is not restricted with regard to the women that he is allowed to marry.
4.Chalalim are not prohibited from coming into contact with corpses.
5.He is not accorded the honors that are normally accorded to a Kohen.
(c)A widow, divorcee, or prostitute who has relations with a Kohen Gadol, and a divorcee or prostitute who has relations with a regular Kohen, becomes a "Chalalah." Female children born through such a union are also Chalalos. Also, any Jewish woman who has relations with a Chalal becomes a Chalalah (even though she is permitted to have relations with him).
(d)A number of restrictions apply to a woman who is a Chalalah:
1.A Chalalah is prohibited to marry a Kohen. If she does marry (and have relations with) a Kohen, the Chalalah and the Kohen are punished with Malkus.
2.A Chalalah may not eat Terumah. Therefore, although the daughter of a Kohen normally eats Terumah unless she becomes married to a non-Kohen, if she becomes a Chalalah she may no longer eat Terumah. Similarly, although a Jewish woman who has living children from a Kohen normally eats Terumah, if she becomes a Chalalah she may no longer eat Terumah. (Yevamos 69a).
(e)There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra 21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and whether the child is a Chalal.
2)[line 4]אין אדם מוכר את בתו לשפחות אחר אישותEIN ADAM MOCHER ES BITO L'SHIFCHUS ACHAR ISHUS - a man may not sell his daughter as a maid-servant after having married her off (AMAH HA'IVRIYAH: SHIFCHUS ACHAR ISHUS)
(a)A destitute father, under certain circumstances, may sell his daughter into servitude to a Jewish master as long as she is a minor (Shemos 21:7-11). The sale is for a period of six years or until she becomes a Gedolah (when two pubic hairs grow after she enters her 12th year) or until the Yovel year (the year after seven Shemitah cycles), whichever comes first. During this period she is called an "Amah ha'Ivriyah."
(b)According to some opinions, once the father has married his daughter off (see Background to Kidushin 41:5), even if she becomes widowed or divorced before Nisu'in the father may no longer sell his daughter into servitude. (See Kidushin Chart #2.)
3)[line 8]מעות הראשונות לאו לקידושין ניתנוMA'OS HA'RISHONOS LAV L'KIDUSHIN NITNU- the Kidushei Yi'ud does not take effect through the money that the master initially gave to the Amah's father when he purchased her. (Rather, it takes effect when the master absolves her of the remainder of her obligation of servitude, thus doing the Amah a favor that is of value to her. In order for this to take place, there must be enough time left in the day for there to be a significant monetary amount of servitude left, i.e. a Perutah or more.)
4)[line 10]ממאנת למאמרו ואינה ממאנת לזיקתוMEMA'ENES L'MA'AMARO V'EINAH MEMA'ENES L'ZIKASO- a girl less than twelve years of age may refuse to undergo Yibum by exercising her right of Mi'un (refusal - see Background to Kidushin 44:20) in order to annul the Ma'amar (See Background to Yevamos 95:3) of the Yavam who has given her money or a Shtar to effect Ma'amar (the equivalent of Kidushin with respect to Yibum). However, she may not annul her original marriage (to the now-deceased brother) along with the Zikah to the surviving brother through exercising Mi'un on the Yavam; she or her Tzarah (co-wife) must undergo Chalitzah before she is free to marry whomever she chooses.
5)[line 12]צריכה גטTZERICHAH GET (GET YEVAMIN)
(a)For a description of the Mitzvah of Yibum, see Background to Kidushin 17:18.
(b)Just as Chazal enacted Kidushei Ma'amar for a Yevamah (similar to Kidushin (i.e. Eirusin, or betrothal) for all women), so, too, they enacted a Get Yevamim.
(c)If one of the surviving brothers performed Kidushei Ma'amar with the Yevamah and then he decides to release her from the Zikas Yevamim through Chalitzah, he must give her a Get Yevamim besides the Chalitzah.
6)[line 12]חליצהCHALITZAH
(a)If a married man dies childless and has brothers who survive him, his widow or widows may not remarry until one of her husband's brothers performs Yibum (levirate marriage) or Chalitzah (levirate release) with one of them (Devarim 25:5-10).
(b)If the live brother does not wish to marry the dead brother's widow, he must perform Chalitzah. To do so, he appears before a Beis Din of three and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal and spits in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother." After this process is completed, she is free to marry whom she wants (although she is prohibited mid'Rabanan to marry a Kohen). A woman who has been through such a process is known as a "Chalutzah."
7)[line 20]אחות חלוצהACHOS CHALUTZAH- the sister of a Chalutzah (a woman who performed Chalitzah with the brother of her deceased husband) is prohibited, mid'Rabanan, to marry the man who performed Chalitzah with her sister.
8)[line 23]הנהו בי תריHANHU BEI TREI- those two people
9)[line 23]דהוו קא שתו חמראD'HAVU KA SHASU CHAMRA- who were drinking wine
10)[line 24]תותי ציפי בבבלTUSEI TZIFEI B'VAVEL- (a) underneath the branches of a Tzaf'tzefah tree (a poplar tree; a tree with branches similar to those of a willow but having rounded leaves and a white stem) in Bavel, (b) underneath mats spread across protruding pegs in Reshus ha'Rabim to protect those who rest there from the sun (RASHI)
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11)[line 3]ארצויי ארצייה קמיהARTZUYEI ARTZEYHEI KAMEI- perhaps he (the son) expressed his willingness [to marry the woman] in front of him (the father)
12)[line 6]בכישא דירקאB'KISHA D'YARKA- with a small bundle of vegetables
13)[line 10]בזיון דמאיBIZAYON D'MAI- what is the element of disgrace [involved in being Mekadesh a woman in the marketplace with a bundle of vegetables]
14)[line 10]אי בזיון דירקא אי בזיון דשוקאIY BIZAYON D'YARKA, IY BIZAYON D'SHUKA- is the disgrace because he was Mekadesh her with vegetables, or is the disgrace because he was Mekadesh in the [public] marketplace
15)[line 14]לקריבאיLI'KERIVA'I- [I want her to be wed] to my relative
16)[line 14]כפתיהKAFTEI- she forced (persuaded) him
17)[line 16]באיגראB'IGRA- in the attic, upper floor
18)[line 17]"שארית ישראל לא יעשו עולה ולא ידברו כזב""SHE'ERIS YISRAEL LO YA'ASU AVLAH V'LO YEDABRU CHAZAV"- "The remnant of Yisrael does no iniquity, and does not speak deceitfully" (Tzefanyah 3:13).
19)[line 22]אוכלת בתרומהOCHELES BI'TERUMAH (TERUMAH: ESHES KOHEN)
A non-Kohen may not eat Terumah. A Kohen's wife who is not herself a Kohenes (the daughter of a Kohen) may eat Terumah as long as they are married or as long as any of their offspring are alive, as is learned from the verses (Vayikra 22:11, Bamidbar 18:11) and the Mishnah (Nidah 44a). The Kohen's wife must be at least three years old for this Halachah to apply.
20)[line 22]וימחהV'YIMCHEH- and he will protest
21)[line 26]שאם מתה אינו יורשהSHE'IM MESAH EINAH YORSHAH - if she dies, he (her husband) does not inherit her (YERUSHAH: HA'BA'AL YORESH ES ISHTO NESU'AH V'LO ARUSAH)
(a)A husband is entitled to inherit his wife's estate upon her death. The Tana'im argue as to whether the inheritance of a wife's estate by her husband is mid'Oraisa or mid'Rabanan. According to those who rule that it is mid'Rabanan, the Torah law dictates that her estate go to her sons, her father or to her closest blood relative. The Rabanan gave her inheritance to her husband using the power of "Hefker Beis Din Hefker" (see Background to Gitin 36:29).
(b)According to the Tana'im who rule that the inheritance of the husband is mid'Oraisa, it is learned from the verse, "li'She'ero ha'Karov Eilav mi'Mishpachto, v'Yarash Osah" - "[And if his father has no brothers, then you shall give his inheritance] to his next of kin from his family, and he shall possess it..." (Bamidbar 27:11). Chazal interpret the words "v'Yarash Osah" as applying to his wife, "and he shall inherit her." For this purpose, one of the Amora'im rearranges the verse to read, "l'Karov Eilav mi'Mishpachto, She'ero v'Yarash Osah" - "[then you shall give his inheritance] to his next of kin from his family; and his wife, he shall inherit her" (Bava Basra 111b).
22)[line 27]אוקי ממונא בחזקת מריהUKI MAMONA B'CHEZKAS MAREI- leave the money in the possession of its owner
23)[line 33]מירתח רתחMIRTACH RASACH- he is so angry [that he cannot speak]
24)[line 36]איתנוחי איתנחא ליהISNUCHEI ISNECHA LEI- it is pleasing to him
25)[line 40]"כַּחֹמֶץ לַשִּׁנַּיִם וְכֶעָשָׁן לָעֵינָיִם, כֵּן הֶעָצֵל לְשֹׁלְחָיו""KA'CHOMETZ L'SHINAYIM V'CHE'ASHAN LA'EINAYIM, KEN HE'ATZEL L'SHOLCHAV"- "As vinegar to the teeth and as smoke to the eyes; so is the sluggard to those who send him" (Mishlei 10:26).