מומין אלו – that invalidate the firstling, invalidate the Kohen in his Divine service, whether they are permanent or transient all the while that they are upon him.

הכילון (one whose head has the shape of a basket/wedge shaped – see Talmud Bekhorot 43b) – that his head is pointed from above and wide below. And it is similar to the covering of a wine jug which is called an אכלה (or אוכלא/basket or אובלא/perforated trough – vessel made of willow trigs) – therefore it is called a כילון.

והלפתן (turnip-shaped) – that his head is similar to a turnip, that it is wide from above and becomes narrower from below.

מקבן (one whose head is mallet-shaped – see Tractate Bekhorot 43b) – that his head is similar to a mallet, in that the forehead protrudes outward and similarly, his neck from behind him, but his temples are even with his head, and he is similar to a hammer – that is a mallet that goes forth from before him and from behind him.

ושראשו שקוט (whose head is abruptly bent, angular; forehead receding abruptly – see Talmud Bekhorot 43b) – This is our reading. There are those who explain that his head protrudes greatly, and extends outward towards his face. But there are those who explain that it does not protrude at all in front of him, like the matter that it leaps from behind him, that his head does not protrude from behind him at all, and that he is lacking, that it is similar to one that a piece of him is severed from behind him. But the language of שקיפס, is that of a lump of brittle stone that was thrown at it (an idolatrous statue) [see Sanhedrin 64a), that a piece from him was taken. And in the Tosefta it counts also a sunken neck/צואר שקוע, that his head is placed between his shoulders and it is similar to one who has no neck.

ובעלי החטוטרת ר' יהודה מכשיר – that when he has a bone in the hump/hunch, everyone does not dispute that it is a blemish. But they dispute, when it doesn’t have a bone. Rabbi Yehuda holds that it is a mere piece of flesh, but the Rabbis hold, as Scripture States (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [shall be qualified to offer the LORD’s gift],” those who are fit within the seed of Aaron shall serve, but he who is not fit among the seed of Aaron shall not serve. And the Halakha is according to the Sages.

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.

גופו גדול מיבריו – the measurement of his body is larger than appropriate according to the measurement of the remainder of his limbs, as for example, his hands, and his feet and his legs.

חוטמו גדול – the measurement of his nose is like the measurement of a small finger of his hand. But if it was long than this or shorter than this, it is a blemish.

דומות לספוג – shrunk and closed up.

דדיו שוכבים – large [breasts] until they appear as if they lie like the breasts of a woman.

נכפה – it falls on account of illness (i.e., epilepsy).

אפילו אחת לימים – that it doesn’t regularly fall, but rather one time in a long while.

רוח קצרית (a person subjected to asthmatic spells) – that his breath is short on account of black [gall/bile] that overcomes him periodically, and he remains without any sensation.

המאושכן (one having large testicles – see Talmud Bekhorot 44b) – that the sack of his testicles is long until it reaches the leg from under the hip-bone to the ankle, whether it is swollen on account of wind or on account of moisture.

ובעל גבר – membrum genitale (i.e., the penis). That his membrum virile became long and became large until it reached the leg from under the hip-bone to the ankle.

שנמרחו אשכיו- that his testicles became crushed.

שרוח באשכיו – and through this, his testicles are swollen/blown up.

שמראיו חשוכין – that it is dark. And even though it is not black like a Cushite. And the language [of the words] "מרוח אשך"/crushed testes (see Leviticus 21:20), its complexion is dark. But Scripture is not referring to the testicles. But in the essence of the law, there is no dispute, for each one of them (i.e., Rabbi Yismael, Rabbi Akiba and Rabbi Hanina ben Antignos) agree that a blemish that his fellow counts is a blemish. But they did not disagree other than in the explanation of Scripture, and the homiletical implications divide them.

המקיש בקרסוליו – that his knees are curved outwardly and his ankles inwardly and they strike against each other when he walks. Or he strikes with his knees -this is the opposite, that his legs are curved towards the outside and they are distanced from each other until that his [curved] knees are above towards the inside, striking each other.

בעל הפיקין והעיקל (swellings and bandy-legged) – and he explains עיקל/bandy-legged in the first clause [of the Mishnah].

כל שהוא מקיף פרסותיו – when he sits and brings close the soles of his feet one to the other.

ואין ארכובותיו נוגעות זו לזו – that they are curved towards the outside. And someone who has swelling/a lump that the swelling goes out from his great toe, a piece of flesh is round like a swelling/lump goes out from the thumb of his hand or from the great toe of his foot.

עקבו יוצא מאחוריו (his heel juts outward) – as for example, that his foreleg stands in the middle of his foot, that half of his foot is towards the inside and half of his foot is towards the outside/back.

רחבות בשל אווז – they are weekend like that of a goose and their length is not not greater than their width.

קלוטות – attached to each other (i.e., webbed)

עד הפרק – the middle [joint] of the toes.

למטה מן הפרק – that is to say, to the side of the nail that is entirely attached.

וחתכן- that they will be separated/divided, it is kosher/appropriate.

היתה בו יתירה – an extra toe.

אם יש בה עצם פסול – for since he severed it, it is lacing a limb that is found in it.

שש ושש עשרים וארבע – meaning to say, even if the fingers of his hand and the toes of his foot were equivalent, that on each hand and foot there are six [digits] apiece, even so, the Sages disqualify it. And all the more so if there were on one of its hands five [digits] and in the other hand six [digits], that is an even greater blemish. And the Halakha is according to the Sages.

השולט בשתי ידיו רבי פוסל – for he holds the weakness that he was born with was in his right hand.

וחכמים מכשירין – they hold that he has (unusual) strength which happened to rest in the left hand (see Talmud Bekhorot 45b). And the Halakha is according to the Sages.

הכושי – the black [person].

הגיחור (red-spotted in the face) – red like a purple garment.

הלבקן – extremely white (i.e., albino)

והקפה – long and thin, that is not thick according to its length, and he is ugly and reprehensible.

והשכור – but not from wine, it is considered like a blemish from the greatest blemishes in a person, for if he performed Divine Service, he is flogged, and his Divine Service is not desecrated. But the drunkard from wine and alcohol, if he served, he has profaned/caused the loss of priestly status. For in the portion of those who drink wine it is written (Leviticus 10:10): “for you must distinguish between the sacred and the profane,” and someone who is drunk of our Mishnah is not one other than having drunk a great deal of wine or much honey, or that ate cakes of twisted pressed figs, and his mind became confused. These are considered like having blemishes and they do not profane the Divine Service.

ובעלי נגעים טהורים – as for example (Leviticus 13:39): “it is a tetter broken out on the skin” or (Leviticus 13:13): “for he has turned all white.” For if it was from impure Negaim/plagues (or suspected leprosy), it is not necessary to state it, for even with his entrance into the temple courtyard, he is liable for extirpation.

דלדוליו (persons or animals afflicted with large warts) – like pieces of flesh that come out and suspend in them. And the Halakha is according to Rabbi Eliezer ben Yaakov.

אותו ואת בנו – a father and son who are Kohanim perform Temple service on the same day and at the same time. But the progenitor and his offspring of animals are not offered up on the same day (see Tractate Hullin, Chapter 5, Mishnah 1).

וטריפה – that was born with one of the signs of a (fatal) organic disease -which are delineated in the chapter [three – Tractate Hullin] “These are the Treifah carcasses” (see Mishnah 1 – regarding cattle, and Mishnah 3 among fowl), which is not offered on the Altar.

ויוצא דופן – that they tore open its mother and removed it while living. With an animal, it is disqualified from being offered, for it is written (Leviticus 22:26): “[When an ox or a sheep or a goat] is born, [it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to the LORD],” excluding that which is born from the side (i.e., Caesarean birth). But with a Kohen who offers [having been born by Caesarean section], he is not disqualified though this.

הנושא נשים בעבירה – a Kohen who married a divorcee or the female’s issue of a priest’s illegitimate connection/ a priest’s wife illegitimately married to him or a prostitute unfit to marry a priest, he takes a vow and serves [in the Temple]. Even though he has not yet divorced [her], he is permitted to serve after he vowed that he will not benefit from her and she will not benefit from him until he divorces [her]. And he shall take the vow with the knowledge of the community which has no releasing [of the vow] other than for the performance of a Mitzvah. And we should not suspect lest he will go to a Sage and state that for the need of a particular Mitzvah, he asks of him that he should release him from his vow, for since we hold that a person who goes to release his vow must explain upon what he has taken a vow, certainly when the Sage heard that it was because she is a divorcee or a prostitute, that she is forbidden to him through a vow, he will not permit his vow.

עד שיקבל עליו שלא יהא מיטמא למתים - here it is enough for him with acceptance, for we don’t force him to take a vow [of deriving benefit] like concerning the sinful marrying of [forbidden] women, because there, his [evil] inclination overpowers him, [whereas] here, regarding [corpse] defilement, his [evil] inclination does not overpower him. Therefore, with mere acceptance, it is sufficient for him.