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1) [line 1] TAMNEI SREI D'KANIM - eighteen of the branches (since the verse -- Shemos 25:33 -- states that each of the six branches requires three Gevi'im)

2) [line 5] TEMANYA HAVU - there are only eight (two of the main branch of the Menorah and six of the branches)

3) [line 5] "[V'ZEH MA'ASEH HA'MENORAH MIKSHAH ZAHAV,] AD YERECHAH AD PIRCHAH MIKSHAH HI..." - "[And the workmanship of the candelabra was of hammered gold,] including its base and its flower, it was of hammered work; [according to the pattern which HaSh-m had shown Moshe, so he made the candelabra.]" (Bamidbar 8:4) - The word "Pirchah" in this verse adds one flower to the main branch of the Menorah (RASHI).

4) [line 9] MA'ALOS - steps

5) [line 9] U'METIV (HATAVAS HA'NEROS)
(a) Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn until the morning.
(b) In the morning, a Kohen would clean out the burned wicks and leftover oil that remained in the Menorah's lamps, and replaced them with fresh oil and wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.
(c) The cleaning of the lamps was done in two stages. First the Kohen would clean five of the lamps of the Menorah, then he would wait while other services of the Mikdash were done, and only afterwards would he complete the job and clean out the remaining two lamps of the Menorah. (The above description is based on the opinion of the majority of the Rishonim. However, others assert that some or all of the lamps of the Menorah were lit in the morning as well, or that the Menorah was cleaned in a single step, according to some Tana'im. Also, the process described is altered slightly if some of the lamps are still burning by the morning. The Tana'im argue as to which service was done between the cleaning of the first five and the last two lamps. For more information, see Yoma 14a, Chart #2.)

6) [line 10] SHIMI AT? - [Rav responded to Rav Shimi bar Chiya's question,] "Are you Shimi?" (i.e. "Are you not supposed to be wise; why are you asking such a question?")

7) [line 10] MI'SEFAS KANIM UL'MA'ALAH - from the [lower] border of the branches and up

8) [line 11] "VEHA'PERACH VEHA'NEROS VEHA'MELKACHAYIM ZAHAV; HU MICHLOS ZAHAV." - "And the flowers, and the lamps, and the tongs, [were made] of gold, of purest gold." (Divrei ha'Yamim II 4:21)

9) [line 13] SHE'KILATU L'CHOL ZAHAV SAGUR SHEL SHLOMO - it finished off all of the Zahav Sagur (the finest type of gold) of Shlomo

10) [line 16] KUR - the gold smelting furnace
11) [line 17] "V'CHOL... EIN KESEF NECHSHAV B'YMEI SHLOMO LI'M'UMAH" - "And all king Shlomo's drinking utensils were of gold, and all the utensils of the House of the Forest of Lebanon were of pure gold; none were of silver; silver was accounted for nothing in the days of Shlomo." (Melachim I 10:21)

12) [line 23] B'DINAR ZAHAV KORDIKINI - by the weight of a golden Dinar of Kordikin

13) [line 24] KEIVAN D'KAI KAI - since it was smelted thoroughly by Shlomo when it was made, it subsequently did not loose as much metal when smelted again

14) [line 27] MI'MAKOM TAHARAH - from a pure place (the Heavens; a Menorah descended for Moshe in the form of a Menorah of fire from the Heavens)

15) [line 28] MI'CHELAL SHE'HU TAMEI - this shows that [it is a considered a Halachic utensil, since] it may become Tamei (RASHI) (KELEI ETZ: TUM'AH)
A utensil is considered "ready" to receive Tum'ah only after it is completely finished. If the artisan only *decided* that the utensil needs no more work, it is considered complete and may become Tamei. (For a further discussion of the principles of Tum'ah and Taharah, see Background to Nazir 54:13.)

16) [line 30] KELI ETZ HE'ASUY L'NACHAS
(a) The Torah states that wooden utensils can become Tamei if they are touched by a person or object that is an Av ha'Tum'ah, of if they are under the same Ohel as a dead person (Vayikra 11:32, Bamidbar 31:20). However, since the Torah compares a wooden object that becomes Tamei to a sack ("Sak"), the wooden object must have certain qualities in common with a sack in order to become Tamei.
(b) Among these qualities are:

1. The object must have a receptacle, i.e. an area in which it can contain other objects, as opposed to a flat board.
2. It must not be large enough to hold 40 Se'ah, for if it is that large it cannot be transported when filled, as opposed to a sack, which is made to be transported either empty or full.
3. It must be an object that is sometimes transported, and not one that is always stationary. If it is left stationary, it is called a "Kli he'Asuy l'Nachas" and is not Mekabel Tum'ah.

20) [line 33] "... LASUM LECHEM CHOM B'YOM HILAKCHO." - "[So the Kohen gave him consecrated bread; for there was no bread there but the Lechem ha'Panim, which was taken from before HaSh-m,] to put hot bread [in its place] on the day when it was taken away." (Shmuel I 21:7) - The literal meaning of the verse is that the bread was hot on the day that it was taken off the Shulchan.

21) [line 39] K'MISHPATO - according to its rules, laws (RASHI)
22) [line 39] K'SAVNISAM - like their forms
23) [line 40] CHAGUR K'MIN PISKIYA - wearing (lit. belted) [an apron] like an artisan

24) [line 42] ROSH CHODESH - the first day of the lunar month. The new moon is a mere sliver and is barely noticeable

25) [line 42] SHERATZIM (Based on Rabbi Aryeh Kaplan's "The Living Torah" and other sources)
(a) A Sheretz (a crawling pest, see Vayikra 11:29-38), even if it or a part of it is only the size of an Adashah (lentil bean), is an Av ha'Tum'ah (Chagigah 11a). It makes a person or object Tamei through Maga (contact), whether the Sheretz was touched willingly or unwillingly. The person who becomes Tamei by touching a Sheretz may not eat Terumah or Kodshim or enter the Azarah of the Beis Ha'Mikdash. However, he can immediately immerse in a Mikvah. After nightfall he becomes Tahor and may eat Terumah or Kodshim or enter the Azarah.
(b) HaSh-m showed Moshe all Sheratzim, so that he could distinguish between the Tehorim and the Teme'im. The eight Sheratzim that are Teme'im that are mentioned in the Torah are:

1. CHOLED - weasel [alt., a martin or an ermine (ARUCH), a rat (TARGUM, TOSFOS YOM TOV), mole or mole-rat (ARUCH), or field mouse (TARGUM YONASAN)]. According to the Gemara, it is a predatory animal that bores under the ground and undermines houses.
2. ACHBAR - mouse; some sources appear to include also the rat
3. TZAV - toad (RASHI Vayikra 11:29, Nidah 56a; this is also evident from the Mishnah in Taharos 5:1 which implies that it is similar in appearance to a frog -- see Rishonim there). Alternatively, tortoise (ME'AM LOEZ, TIFERES YISRAEL to Taharos ibid.). According to the Septuagint it is the land crocodile (perhaps the monitor, see KO'ACH; a Talmudic source (Chulin 127a) indeed associates it with the salamander and snake). Others identify it with the ferret.
4. ANAKAH - hedgehog; alt., beaver (RADAK). [The Septuagint translates it as a mole, shrew mouse or field mouse.] Rabeinu Sa'adya Gaon translates it as a gecko, which is up to five inches long with a soft speckled hide; "Anachah" denotes groaning and the gecko makes a groaning sound.
5. KO'ACH - a lizard (RADAK quoting RASHI) [chameleon, according to the Septuagint.] From the translation of others it would appear to be the monitor or monitor lizard, the largest reptile in the Holy Land, growing as long as four feet. Living on the coast, the Negev, and Aravah, it eats rodents and reptiles (RADAK, RABEINU SA'ADYA GAON).
6. LETA'AH - lizard; alt., the white lizard, or the great gecko.
7. CHOMET - snail (RASHI) [alt., a lizard or the skink, a lizard with small legs of which there are four varieties in the Holy Land]
8. TINSHEMES - mole (Rashi Chulin 63a) [alt., a large-headed lizard that burrows underground, probably a type of gecko]

27) [line 48] GEVIL MAKIF LAH - [blank] parchment surrounding it
28) [line 49] NIKEV - was pierced
29) [line 49] TOCHO SHEL "HEH" - (a) the left foot of the letter "Heh" (RASHI, 1st explanation); (b) the blank parchment inside of the letter "Heh" (RASHI, 2nd explanation)

30) [line 50] YEREICHO - its right leg
31) [line 50] L'DIDI MIFARSHAH LI MINEI D'RAV HUNA - the statement made by Rebbi Huna was explained to me [as follows]

32) [last line] NISHTAYER BO - if there remained of it (of the right leg)
33) [last line] K'SHI'UR OS KETANAH - [a mark of ink connected to the Gag (roof) of the "Heh"] the size of the smallest letter, i.e. (a) the size of the letter "Yud"; (b) the size of the *lower leg* of the letter "Yud"

34) [last line] AGRA CHAMUHA D'REBBI ABA - Agra, the father-in-law of Rebbi Aba

35) [line 1] IFSIKA - was broken
36) [line 1] KAR'A D'"HEH" - the [right] leg of the letter "Heh"
37) [line 1] D'"HA'AM" - of the word "ha'Am" (Shemos 13:3)
38) [line 1] B'NIKVA - by a hole [in the parchment]
39) [line 5] D'"VA'YAHAROG" - of the word "va'Yaharog [HaSh-m]" (Shemos 13:15)
40) [line 6] ZIL AISI YENUKA D'LO CHAKIM V'LO TIPESH - bring a child who is neither [too] smart (and will automatically read the letter as a "Vav" so as not to pronounce blasphemy -- see next entry) nor [too] stupid (who is unable to discern variations in letters and will definitely not read the letter as a "Vav" since he only recognizes whole, perfect letters)

41) [line 8] "YEHAREG" HU - it means "He (kiv'Yachol) will be killed," which is blasphemously stating the impossibility of HaSh-m being killed (Rachmana Litzlan)

42) [line 9] B'SHA'AH SHE'ALAH MOSHE LA'MAROM - at the time that Moshe went up to the Heavens

43) [line 10] KOSHER KESARIM LA'OSIYOS - tying crowns to the letters [of the Torah]

44) [line 11] MI ME'AKEV AL YADCHA? - What prevents You from giving the Torah as it is, without the crowns at the top of certain letters? (RASHI)

45) [line 13] AL KOL KOTZ V'KOTZ - regarding every single spike
46) [line 14] TILIN TILIN SHEL HALACHOS - mounds and mounds of Halachos
47) [line 15] HAR'EHU LI - Show him to me
48) [line 15] CHAZOR LA'ACHORECHA - Go to the back [of the rows of the Beis ha'Midrash] (see MAHARSHA)

49) [line 16] SHUROS - rows
50) [line 17] TASHASH KOCHO - his strength was weakened
51) [line 17] KEIVAN SHE'HIGI'A L'DAVAR ECHAD - as soon as he arrived at a topic that needed explanation (RASHI)

52) [line 22] SHESOK! - Keep quiet!
53) [line 23] HER'ISANI TORASO - You have shown me his Torah teaching
54) [line 25] SHE'SHOKLIN BESARO B'MAKULIN - that they were weighing his flesh in the meat market

55) [line 26] ZO TORAH V'ZU SECHARAH?! - This is [his] Torah and this is its reward?!

56) [line 28] SHELOSHAH ZIYUNIN - [the crown that consists of three points that resemble] three [little] letters "Zayin"

57) [line 29] SHA'ATNE"Z GE"TZ - this is a mnemonic device to remember the letter that require the three-pronged Tagim (crowns): the letters "Shin" (and "Sin"), "Ayin," "Tes," "Nun" (and "Nun Sofis")," "Zayin," "Gimel" and "Tzadi Sofis" (and "Tzadi")

58) [line 29] CHAZINA LEHU - I saw them, i.e. their writing
59) [line 29] L'SAFREI DAVKANEI - the exacting scribes
60) [line 30] D'CHATREI LEHU L'GAGEI D'"CHES" - who add a hump to the roof of the letter "Ches"

61) [line 31] V'TALU LEI L'CHAR'EI D'"HEH" - and they "hang" the left foot of the letter "Heh" [in the air, disconnected from its roof]

62) [line 36] HA'TOLEH BITCHONO - who puts (lit. hangs) his trust
63) [line 36] MACHASEH - a shelter, protection
64) [line 41] B'"HEH" BERA'AM - He created them (the Heavens and the earth) with a "Heh"

65) [line 42] ACHSADRAH - a portico (a three-sided structure)
66) [line 43] IY HADAR BI'TESHUVAH - if he repents
67) [line 43] ME'AILEI LEI - they elevate him
68) [line 43] V'LI'AYEIL B'HACH? - Why does he not ascend through the opening through which he fell down

69) [line 43] LO MISTAYA MILSA - it will not work, i.e. he will not receive Heavenly assistance

70) [line 44] "IM LA'LETZIM HU YALITZ, VELA'ANAVIM YITEN CHEN." - "[HaSh-m] scoffs at the scoffers, and gives grace to the humble." (Mishlei 3:34) - Since HaSh-m scoffs at the Leitzim, he holds back Divine assistance and does not prevent their spiritual downfall.

71a) [line 45] BA LITAHER MESAI'IN OSO - one who wants (lit. comes) to become Tahor, they help him
b) [line 45] BA LITAMEI POSCHIN LO - one who wants (lit. comes) to become Tamei, they open for him [the opportunity to do so]

72) [line 46] TAGA - a point (resembling one little "Zayin")
73) [line 47] MU'ATIM - small in number
74) [line 47] KAFUF ROSHO - (lit. its head is bent) the bottom left corner of the letter "Yud" has a protruding point

75) [line 49] BI'SEFARIM - with regard to Sifrei Torah (the writing of Torah scrolls)

76) [line 49] V'TANYA TIYUVTEI - and we find contradictions to his teachings in Beraisa'os

77) [line 50] SHTEI TA'UYOS - two mistakes
78) [line 50] DAF - column [of a Sefer Torah]
79) [line 50] YEGANEZ - it shall be hidden away [in a Genizah (a repository for holy items that have become Pesulim or unusable)]

80) [line 51] MATZELES AL KULO - it saves the entire Sefer Torah [from being hidden in a Genizah]

81) [line 52] RUBEI D'SIFRA SHAPIR - most of the Sefer Torah [is written] correctly

82) [line 52] V'ISYAHIV L'ISKUNEI - that it is able to be given in to be fixed

83a) [line 53] CHASEIROS - [words with letters] missing (four words with letters missing in one column causes the Sefer Torah to be put into a Genizah)
b) [line 53] YESEIROS - [words with letters] added

84) [line 53] LEIS LAN BAH - we need not [put the Sefer Torah in a Genizah; rather, it may be fixed]

85) [line 53] D'MICHAZEI KI'MENUMAR - since it will appear spotted (with many extra letters added between the lines)

86) [last line] B'SIFREI - in his Sefer Torah

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