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1) [line 2] TZITZIN HA'ME'AKVIN ES HA'MILAH - small strips of the foreskin that invalidate circumcision

2) [line 4] PESACH (KORBAN PESACH)
(a) It is a Mitzvah for all Jews to offer a Korban Pesach on the fourteenth of Nisan in the afternoon, as it states in the Torah (Shemos 12:6), "and the whole assembly of the congregation of Yisrael shall slaughter it towards evening." The Pesach is an unblemished male lamb or goat within its first year that is roasted in its entirety.
(b) An adult (who was Tahor and was not far from the Beis ha'Mikdash on the fourteenth of Nisan) who willfully did not offer the Korban Pesach is liable to the Kares punishment.
(c) In order to eat from the Korban Pesach, a person must be "appointed" to the Korban before it is slaughtered. This appointment is called "Minuy." Each Pesach must have appointed to it people who are able to eat at least a k'Zayis of the meat on the night of the fifteenth of Nisan. The Korban is sacrificed in the name of all the people who were appointed for that specific Pesach animal. The people appointed to the Pesach then eat at least a k'Zayis of the Pesach together in a "Chaburah." (Some Tana'im maintain that a single Pesach may be split into many Chaburos eating in different places -- Pesachim 86a.) No bones of the Pesach are allowed to be broken (Shemos 12:46).
(d) The verses limit the people who are permitted to eat the Korban Pesach. Nochrim, people who are Teme'im and men who are uncircumcised are prohibited from eating the Korban Pesach (Shemos 12:43-44).

3) [line 10] MA'ASER BEHEMAH
(a) Every year, a person must collect all of the kosher animals that were born during that year into a corral. As they leave the corral through a narrow opening, one by one, the owner counts them and marks every tenth one as Ma'aser Behemah. The Mitzvah of Ma'aser Behemah is stated in Vayikra (27:32), "v'Chol Ma'asar Bakar va'Tzon, Kol Asher Ya'avor Tachas ha'Shevet, ha'Asiri Yiheyeh Kodesh la'Sh-m." - "And all of the herds and flocks shall be tithed as they are counted under the rod, every tenth one being consecrated to HaSh-m."
(b) Ma'aser Behemah is eaten by its owner. If it has no Mum (blemish or defect), it is offered as a Korban on the Mizbe'ach and eaten by its owner in Yerushalayim. If it has a Mum, the owner may slaughter and eat it anywhere.

4) [line 11] MA'ASER RISHON
(a) After a crop is harvested and brought to the owner's house or yard, he must separate Terumah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop.
(b) After Terumah is removed from the produce, the first tithe to be given every year is called *Ma'aser Rishon*; one tenth of the produce must be given to a Levi.

5) [line 17] PARAH
The Parah Adumah, an exclusively red-haired female cow is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning. (Bamidbar 19:1-22)

6) [line 17] TEVUL YOM
A Tevul Yom is a person or utensil that has been immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah. The level of Tum'ah of a Tevul Yom is minimal; he or it is considered only a Sheni l'Tum'ah and if he or it touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he or it touches do not become Teme'im. After the following nightfall, he or it becomes completely Tahor with regard to Terumah.

7) [line 18] MECHUSAR KIPURIM
(a) There are three stages in the Taharah (purification) process of a Zav, Zavah, Yoledes, and Metzora: 1. Tevilah (immersing in a Ma'ayan - for a Zav, or a Mikvah - for the others), 2. He'erev Shemesh (nightfall after the Tevilah) and 3. a Korban.
(b) The above Teme'im may not eat Terumah until nightfall after the Tevilah. They may not eat Kodshim until they have brought their Korbanos the following morning. A Tamei who has only immersed is called a Tevul Yom until nightfall. After nightfall he is called a Mechusar Kaparah until he brings his Korban.

8) [line 32] MUFNEI - [one of] the words "Mimenu" is free (i.e. it is not necessary for the understanding of the simple meaning of the verse or for any other Derashah, so it may be used to infer a Gezerah Shavah)

9) [line 34] LAI, AFNUYEI MUFNEI - indeed, [one of] the words "Mimenu" is certainly free (for inferring a Gezerah Shavah)

10) [line 43] TACHRICHIM - shrouds

11) [line 46] LEMEDIN V'EIN MESHIVIN
(a) MUFNEH MI'SHENEI TZEDADIM - If two similar words in the Torah are free of any Derashah, they may be used unconditionally for the inference of a Gezerah Shavah between the two topics.
(b) MUFNEH MI'TZAD ECHAD - If only one of the words is free, there is a Machlokes whether they may be used unconditionally for the inference of a Gezerah Shavah (Lemedin v'Ein Meshivin), or if they can only be used for a Gezerah Shavah if we have no logical argument against learning the Gezerah Shavah (Lemedin u'Meshivin).
(c) EINO MUFNEH KOL IKAR - If both words are used for another Derashah, there is a Machlokes whether they can only be used for a Gezerah Shavah if we have no logical argument not to learn the Gezerah Shavah, or if they cannot be used at all for a Gezerah Shavah.

12) [line 48] "VA'ANI HINEI NASATI..." - "And I, behold, I have given you the charge of my elevated gifts" (Bamidbar 18:8) - The word "Terumosai" (my elevated gifts) is plural, indicating two types of Terumos.

13) [line 50] L'HASIKAH TACHAS TAVSHILCHA - to use it as fuel to cook your food

14) [line 2] CHAZEH V'SHOK
The chest and the hind leg of the Shelamim (peace offering) were waved in a prescribed manner and were then given as a gift to the Kohanim, as described in Vayikra (7:28-36). They may not be eaten by non-Kohanim, but they may be eaten by both male and female Kohanim. Once a female Kohanim becomes married to non-Kohen, however, she may no longer eat from the Chazeh v'Shok. Even after her husband dies or divorces her, she may not eat from the Chazeh v'Shok.

*15*) [line 2] EINAH B'CHOZERES - Chazeh v'Shok may not be eaten by a female Kohen who was once married to a non-Kohen, even if she is no longer married to him. [Therefore, it would not be appropriate to call the Chazeh v'Shok "an article that may be eaten by *any* Kohen, male or female."]

16) [line 6] ZAV BA'AL SHTEI RE'IYOS
(a) A Zav, a man who emits Zov two or three times (see Background to Pesachim 66:16 for a discussion of the Tum'ah of the Zav), whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter.
(b) A man who emits a discharge that may be Zov is "checked " to determine whether or not he becomes a Zav. If the discharge came about b'Ones (due to an external cause), he is Tahor. Some examples of Ones are: 1. eating too much; 2. drinking too much; 3. jumping; 4. being sick; etc. (see Zavim 2:2).
(c) A Zav must count seven "clean" days in which he sees no Zov in order to start his purification process, as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d) If a Zav emits Zov only two times, he does not bring a Korban. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor in order to enter the Beis ha'Mikdash and to eat Kodshim and Terumah.

17) [line 6] METZORA MUSGAR / METZORA MUCHLAT
(a) 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 or two weeks, making him a Metzora Musgar. The Kohen returns after a week to see what changes, if any, occurred to the mark. 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) 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.
(d) 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 above, entry #7). For a description of the order of the Korbanos of the Metzora, see Background to Megilah 8:11:c-e.

18) [line 8] BAR KAPARAH - one who needs to bring a Korban to acquire atonement

19) [line 20] MaCHPaZ
See Background to Yevamos 73:20.

20) [line 21] HaDaS TaV - These words are a mnemonic device listing five things that apply to Ma'aser Sheni that make it more stringent than Terumah: 1. *H*ava'ah (Hava'as Makom - it must to be brought to and eaten in Yerushalayim); 2. Vi*D*uy; 3. A*S*ur l'Onen (it may not be eaten by an Onen; 4. *T*um'ah (one may not cook with it when it is Tamei or use it's oil in a lamp. If someone eats it when it is Tamei he receives lashes); 5. *B*i'ur;

21) [line 27] YOLEDES
(a) In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah after childbirth. After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages: 1. During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is permitted to eat Terumah, if she is the wife of a Kohen. 2. During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood that she sees during this period is called Dam Tohar. Nevertheless, during this period, she may not eat Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.
(b) At the end of the above two stages, the woman may eat Kodshim and enter the Beis ha'Mikdash after she brings a Korban Yoledes. The Korban includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she could not afford a sheep, she brings 2 turtledoves or 2 common doves, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even during the period of Dam Tohar -- see Insights to Nidah 25a.)

22) [line 27] "...B'CHOL KODESH LO SIGA V'EL HA'MIKDASH LO SAVO AD MELOS YEMEI TAHORAH." - "...she shall touch no consecrated thing, nor come into the sanctuary, until the days of her purity are fulfilled." (Vayikra 12:4)

24) [line 31] PaNK'AKaS See Background to Yevamos 73:17.

25) [line 34] MI'CHLAL SHE'HI TEME'AH - this implies that until now she has been Teme'ah [with regard to eating Kodshim]

*26*) [line 37] U'MI MATZIS AMART TERUMAH KESIVAH HACHA - is it really necessary to prove that the verse "v'Chiper Aleha" is not discussing Terumah? It is self-evident that it is not discussing Terumah!

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