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1) [line 1] B'YOTZEI V'NICHNAS - we are referring to a case where the Nazir went out to the cemetery, performed the seven-day purification process, and re-entered the cemetery (TOSFOS)

2a) [line 22] B'TAKANTEI KA MAIRI - the Beraisa is referring to the Nazir's remedy (when he can start his count of Nezirus) (MEFARESH), which was brought about by something that the Nazir did that was not a sin (since he became Tamei by accident) (TOSFOS)
b) [line 23] B'KILKULEI LO KA MAIRI - the Beraisa is not talking about (a) the Nazir's ruin (receiving lashes) (MEFARESH); (b) a case when the Nazir sinned (by becoming Tamei intentionally) (TOSFOS)

3a) [line 27] BA'I SHEHIYAH L'MALKUS - does he have to linger in the cemetery in order to receive lashes?

b) [line 27] BA'I SHEHIYAH L'MALKUS (TUM'AS MIKDASH V'KODASHAV)
(a) It is forbidden for a person to enter the Mikdash if he touched an Av ha'Tumah (Bamidbar 5:2). One who transgresses this prohibition b'Shogeg can become obligated to bring a Korban Oleh v'Yored. If he transgresses it b'Meizid, he is punished with lashes.
(b) If he becomes Tamei in the Mikdash, he must leave by the shortest route. If he takes a longer route, or if he bows down before leaving, or if he lingers the time that it takes to recite a particular verse from Divrei ha'Yamim II (7:3 -- the verse describes how the Jews bowed down in the Mikdash) or half of it -- see Shevu'os 16b -- he transgresses the prohbition of being Tamei in the Mikdash just like the person who *enters* the Mikdash while Tamei.

4a) [line 1] SHIDAH - (a) a woman's carriage that is closed on all sides (RASHI to Eruvin 30b); (b) a large chest that is used as a bench in a woman's carriage (RASHI to Eruvin 14b)
b) [line 1] TEIVAH - a chest
c) [line 1] MIGDAL - (O.F. mestier) a cupboard (RASHI to Eruvin 30b)

5) [line 2] PARA ME'ALAV MA'AZIVAH - he removed the mixture of mud and sand or stone chips, etc., that made up the bottom of the chest or top of the grave

6) [line 3] AVRAI - outside [of the Beis ha'Mikdash]
7a) [line 21] YEMEI CHALUTO - the days when the Nazir is a Metzora Muchlat (see next entry)

b) [line 21] YEMEI CHALUTO
(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.

8) [line 29] NAZIR B'KEVER - A person who became a Nazir in a cemetery (MEFARESH)

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