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1) [line 3] STAV KAFUL HAYAH - was a raised stone platform that was used as a bench upon which to sit or to place objects. Two rows of such benches surrounded the inside wall of Har ha'Bayis. The benches were covered to provide protection from the rain

2) [line 5] MOTZA - the village in a valley west of Yerushalayim that the Tana calls "Motza" because its inhabitants were exempt from royal taxes

3) [line 6] MURBIYOS SHEL ARAVAH - long branches of willows
4) [line 11] ANI VA'H* HOSHI'AH NA - (a) "Please, HaSh-m, save us." The Gematriya of "Ani va'H*" is equal to "Ana HaSh-m" (RASHI, first explanation) (b) "HaSh-m, in the honor of Your Holy Name, save us." The first two words of this phrase are part of the 72-letter name of HaSh-m (RASHI, second explanation) (c) HaSh-m, please send salvation to Your Holy Shechinah through redeeming the Benei Yisrael. The Midrash (Pesichta d'Eichah Rabah #34) extrapolates from two verses that contain these words ("*va'Ani* b'Soch ha'Golah..." - Yechezkel 1:1 and "...*v'Hu* Asur ba'Zikim..." - Yirmeyah 40:1) that HaSh-m, keve'Yachol, is in need of salvation. This can be understood according to the Mishnah (Sanhedrin 46a) that states that when Benei Yisrael are in pain and in need of salvation, the Shechinah is also in pain and in need of salvation. Accordingly, the second word ends with "HU" and not "HO" (TOSFOS DH Ani) (see TOSFOS YOM TOV)

5) [line 13] YOFI LECHA MIZBE'ACH - we are doing this beautiful ceremony for you, Oh Mizbe'ach, [because atonement is brought about through you]

6) [line 14] L'KAH U'LECHA MIZBE'ACH - [the Gemara explains this to mean, "to HaSh-m [we give thanks] and to you, the Mizbe'ach, [we praise]"

7) [line 17] GIGIYOS - (O.F. cuves) vats
8) [line 17] YICHMOSHU - wither
9) [line 18] CHIRIYOS - branches

*10*) [line 18] CHARIYOS SHEL DEKEL HAYU MEVI'IN - Two Amora'im in the Gemara (45b) argue as to the intention of Rebbi Yochanan ben Berokah. One maintains that palm branches, and not Aravos, were used on Sukos, while the other maintains that both palm branches and Aravos were used (TOSFOS 45b DH Achas).

11) [line 20] MIYAD TINOKOS SHOMTIN ES LULEVEIHEIN - (a) [adults] take the Lulavim *out of the hands* of the children (RASHI); (b) *immediately* (upon completion of the Mitzvah of Lulav on the seventh day), the children would throw down their Lulavim (BARTENURA); (c) *immediately* (after they would leave the Mizbe'ach on the seventh day - TIFERES YISRAEL), the children would remove their Lulavim [from the Hadasim and Aravos, in order to play with them] (TOSFOS DH mi'Yad, MEIRI)

12) [line 22] KALANYA - (a) a Roman *colony*, whose inhabitants were exempt from paying the royal taxes; (b) the name of the village (YERUSHALMI Sukah 4:3)

13) [line 23] D'MEIPAK MI'KARGA D'MALKA - [its inhabitants are] exempt from the royal taxes

14) [line 26] GOCHOS - leaning, bending

15) [line 28] HA'YESOD (A description of the Mizbe'ach ha'Chitzon)
(a) The Mizbach ha'Olah of the Beis ha'Mikdash consisted of three concrete and stone platforms poured one on top of the other. The Yesod (bottom platform) was 32 Amos long, 32 Amos wide and 1 Amah high. The second platform was 30 Amos long, 30 Amos wide and 5 Amos high. The third platform (which the Rambam calls "Mekom ha'Ma'arachah"), upon which the sacrifices were offered, was 28 Amos long, 28 Amos wide, and 3 Amos high. A Keren (horn), which was a hollow one-Amah cube, was poured on each corner of the upper platform. (RAMBAM Hilchos Beis ha'Bechirah 2:5-8)
(b) The Yesod protruded outward one Amah further than the middle section on two complete sides, the northern and the western. It protruded on the eastern and southern sides only for the length of one Amah from the northern and western corners. The blood of many of the Korbanos was cast on the sides of the Mizbe'ach above the Yesod, and it ran down to the Yesod (Zevachim 37a, based upon Vayikra 5:9). The remainder of the blood of some Korbanos was poured directly onto the Yesod, as it states in the Torah (Shemos 29:12; Vayikra 4:7; etc.)
(c) The Kohanim walked upon the part of the middle platform that jutted out one Amah on each side past the upper platform. This was called the "Sovev", because it encircled the Mizbe'ach.
(d) The Keranos were hollow (RAMBAM ibid. 2:8). According to RASHI, they were also concrete and stone, poured into a one-Amah cube mold.
(e) The ramp was 32 Amos long and 16 Amos wide, and was separated from the south side of the Mizbe'ach by a hair's breadth (Pesachim 77a, Zevachim 62b). It was indented on the bottom, at the face of the Mizbe'ach, such that it covered the Sovev.

16) [line 35] "ISRU CHAG BA'AVOSIM; AD KARNOS HA'MIZBE'ACH." - lit. "Bind the festival offering with cords to the corners of the altar." (Tehilim 118:27) - Chazal interpret this verse homiletically to mean, "Surround the festival offering with boughs that reach up to the elevated corners of the Mizbe'ach."

17) [line 37] B'AVOSO - in its network, plaiting; i.e. with three leaves growing at the same height of the branch

18) [line 4] ISUR LA'CHAG - an attachment to the festival
19) [line 9] DERECH GEDEILASAN - the way they grow (upright)
20) [line 11] SHE'MA'AMIDIN ES TZIPUYAN - they hold up their gold plating (a) since it was hammered into the wooden Kerashim with golden nails (RASHI); (b) since the wood never became wormy (RASHI to Yoma 72a)

21a) [line 12] AVAD SIVRAM - their hope (the possibility of them being returned to us) is lost
b) [line 12] U'VATEL SIKUYAM - and their prospect (our chances or ever seeing them again) is annulled

22) [line 19] YOSAM BEN UZIYAHU
(a) Rebbi Shimon bar Yochai praises Yosam ben Uziyahu, king of Yehudah, for his extreme humility. His father, Uziyahu, was punished with Tzara'as for the last twenty-seven years of his life, and lived in seclusion outside of Yerushalayim (Melachim II 15:5). As such, Yosam, when he came of age, took over the day-to-day running of the kingdom. He did not usurp his father's authority; rather, he attributed all of his verdicts and edicts to his father.
(b) Rabeinu Chananel writes that the exceptional attribute shared by Rebbi Shimon bar Yochai, Rebbi Elazar bar Rebbi Shimon and Yosam ben Uziyahu was that they did not receive any reward in this world for their good deeds. All other Tzadikim received in this world a slight taste of the reward that they were to receive in the World to Come. Furthermore, Rashi (Divrei ha'Yamim II 27:2) writes that Yosam is the only king of Yehudah who was totally free of sin.

23) [line 23] U'MI ZUTREI KULEI HAI? - are they so few in number?
24) [line 24] DARA - rows
25) [line 27] ASPLAKARYA HA'ME'IRAH - a means for perceiving the Divine with immense clarity

26) [line 33] D'AILEI B'VAR - (a) that enter with permission, i.e. that need permission to enter (RASHI, ARUCH); (b) that enter together with their sons, i.e. that their sons are great Tzadikim as well (RABEINU CHANANEL, ARUCH)

*27*) [last line] D'CHULHU AMORA'EI KAIMEI KAVASEI B'SUKAH - that is, with regard to *Sukah*, the Halachah follows the opinion of Rabah bar bar Chanah, who quotes Rebbi Yochanan, since all of the Amora'im hold that this is the opinion of Rebbi Yochanan, and the Halachah follows Rebbi Yochanan when he argues with Shemuel. Rav Yosef is not ruling with regard to Lulav at all

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