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1) [line 3] MISTAR - to cancel the first days of Nezirus and start Nezirus all over again

2) [line 10] AMSA D'VEI REBBI - maidservant of Rebbi's household
3) [line 12] "SALSELEHAH U'SEROMEMEKA, [TECHABEDCHA KI SECHABKENAH.]" - "Caress it (Delve into and unearth its (the Torah's) hidden treasures - Rashi to Rosh Hashanah 26b) and it will uplift you; [it will bring you honor when you embrace it.]" (Mishlei 4:8)

4) [line 14] SID - lime (plaster)
5) [line 15] KEDEI LASUD KILKUL - sufficient to place on the temples
6) [line 15] BAS TZID'A - the sides of the upper jaw (sideburns)
7) [line 16] "VA'YCHALKEL YOSEF ES AVIV V'ES ECHAV..." - "And Yosef sustained his father, and his brothers [and all his father's household, with food, according to their families.]" (Bereishis 47:12)

8) [line 19] RIBUYA - growing
9) [line 20] "SHELACHAYICH PARDES RIMONIM..." - "Your shoots are an orchard of pomegranates, with pleasant fruits, henna, and spikenard." (Shir ha'Shirim 4:13)

10) [line 21] D'ABUREI - of removing [hair]
11) [line 21] "[HA'NOSEN MATAR AL PENEI ARETZ;] V'SHOLE'ACH MAYIM AL PENEI CHUTZOS." - "[Who gives rain upon the land of Yisrael;] and sends water upon the land outside of Yisrael." (Iyov 5:10) - The Gemara interprets this verse to mean, "Who removes/transports water from place to place..." (MEFARESH)

12) [line 23] "[KOL YEMEI NIZRO...] KADOSH YIHEYEH, GADEL PERA [SE'AR ROSHO.]" - "[All the days of the vow of his Nezirus no razor shall come upon his head; until the days are fulfilled, during which he separates himself for HaSh-m,] he shall be holy, and shall let the locks [of the hair of his head] grow." (Bamidbar 6:5)

13) [line 24] "[V'ROSHAM LO YEGALECHU,] U'FERA LO YESHALECHU; [KASOM YICHSEMU ES ROSHEIHEM]" - "[And they shall not shave their heads,] nor let their locks grow long; [they shall only trim [the hair of] their heads.]" (Yechezkel 44:20)

14) [line 29] TZIPORIN SEMUCHIN L'SEI'AR - birds that are written next to hair
15) [line 30] "...AD DI SA'AREI K'NISHRIN REVAH, V'TIFROHI CH'TZIPERIN." - "[Just then was the matter fulfilled upon Nevuchadnetzar; and he was driven from men, and ate grass like an ox, and his body was wet with the dew of heaven,] till his *hair* was grown like [the feathers of] eagles, and his nails like [the claws of] *birds*." (Daniel 4:30)

16) [line 3] TZIPOREI NAZIR TAMEI - the two birds (Torim (turtledoves) or Benei Yonah (young common doves)) that are brought by a Nazir who becomes Tamei, one as a Chatas and one as an Olah (See Background to Nazir 2:1a:b)

17) [line 5] TZIPOREI NEDAVAH - two birds (Torim or Benei Yonah) that are brought as a voluntary Olah sacrifice

18) [line 6] KEN - (lit. a nest) two birds

19) [line 6] TZIPOREI METZORA
(a) THE PROCESS BY WHICH A METZORA BECOMES TAMEI - When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one week, making him a Metzora Musgar (Hesger Rishon). The Kohen returns after a week to see what changes, if any, occurred to the mark. If there are no changes, the person remains a Metzora Musgar (Hesger Sheni) and the Kohen returns after the second week. If there are still no changes the Kohen pronounces the person to be Tahor. If the Kohen *confirms* the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.
(b) The names and colors of four types of marks that make a person a Metzora are 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are: 1. the mark spreads (Pisyon); 2. at least two white hairs (Se'ar Lavan) grow inside the mark *after* the Nega Tzara'as appears; or 3. a patch of healthy skin (Michyah) appears in the middle of the Nega.
(d) THE PROCESS BY WHICH A METZORA BECOMES TAHOR - On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (*Tziporei Metzora*), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(e) The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Mo'ed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Nedarim 35:9).
(f) On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animals Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an *Asham*. The female sheep is offered as a *Chatas*. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still brought as his Asham.
(g) The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the awning of the gate.
(h) After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)

20a) [line 21] CHARTZANIM - grape seeds
b) [line 22] ZAGIM - grape peels

21) [line 25] MI'KULAM - from all the prohibition of Nazir, i.e. from eating or drinking all derivatives of grapes, from shaving the hair of one's head, and from becoming Tamei by touching or being in the same room as a corpse

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