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1) [line 2] GEMARA - a tradition that he received from his teacher
2) [line 5] K'MAN METARGEMINAN - according to whom does the Targum translate
3a) [line 6] PURTZANIN - grape seeds
b) [line 6] ITZURIN - grape peels [from which juice is squeezed out]
4) [line 7] LISTIM - a bandit
5a) [line 8] ZUG - a pair [of scissors]
b) [line 8] TA'AR - a razor

6) [line 9] SIFSEF - (a) to pull out hair entirely (TOSFOS, ROSH, BARTENURA); to break off pieces of hair with the hand (MEFARESH)

7) [line 10] MAZYA - hair
8) [line 10] MIL'SACHAS RABI - does it grow from the bottom [i.e. is the new growth of hair found where the hair is attached to the head]?

9a) [line 15] (ME'HA) [ME'HAI] INBA CHAYA - from the case of live Beitzei Kinim (a species of louse)
b) [line 15] D'KA'IM B'IKVA D'VINASA - that is attached to the bottom of the hair (the part of the hair that is next to the scalp)

10) [line 18] V'AGAV CHAYUSA - and because of its life spirit
11) [line 21] MISHUM D'LEIS BAH CHEILA - since it does not have strength (because it is dead)

12) [line 21] SARUGEI SERIGA V'AZIL - it keeps on slipping [to the tip of the hair (that hangs down)]

13) [line 22] BELURIS - the long hair grown at the back of the head by the Romans and Greeks youths of the upper classes in honor of their gods, that was offered to their gods once a year.

14) [line 22] KUSHIYIM - black men; native Africans (The Girsa was changed by the Censors from the word *Nochrim* or the like)

15) [line 23] MEGADLIN - braid
16) [line 23] RAFYA - it becomes loose
17) [line 24] AIDI D'KAMTA HI MI'SHICHVA D'RAFYA - it become loose at the base of the Beluris next to the scalp when they lie on it

18) [line 25] SAKARTA - the red mark that is placed on the sheep that are designated as Ma'aser Behemah

19) [line 25] D'RAFI AMRA MIL'SACHAS - the wool underneath is loose (whereas the wool on top is matted together from the red paint)

20) [last line] V'TANYA - and this matter (of dyeing the sheep) is something which we have learned about in a Mishnah

21a) [last line] V'SU, KAD TZAV'EI SAVAYA DIKNEHON - and furthermore, when old men dye their beards [black]
b) [last line] CHAVRAN IKVEI NIMEHON - the roots of their hairs grow out white

22) [line 5] ACHAR MELOS - after the completion of his Nezirus

23) [line 7] TIGLACHAS TAHARAH/TIGLACHAS TUM'AH
(a) TIGLACHAS HA'TAHARAH (The shaving of a Nazir Tahor) - If a person makes a vow to become a Nazir without stipulating a time period, his or her Nezirus lasts for a period of thirty days. If the person stipulates a time period, his or her Nezirus lasts for whatever amount of time he stipulated. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine.
(b) When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves off the hair of his head and burns it under the pot in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18).
(c) TIGLACHAS HA'TUM'AH (The shaving of a Nazir Tamei) - If a Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that has the ashes of the Parah Adumah in it to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting anew the days of Nezirus that he accepted upon himself. The sacrifices he brings are two Torim (turtledoves) or two Benei Yonah (young common doves), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. (These Korbanos and this shaving are in addition to the Korbanos and shaving that he, and every Nazir, brings upon the completion of his Nezirus) (SEFER HA'CHINUCH #377)

24a) [line 12] TALASH - to break off pieces of hair with the hand (near the scalp -- MEFARESH)
b) [line 12] MIRET - (a) to pull out hair entirely (MEFARESH); to remove hair with hair-remover (ROSH)
c) [line 13] SIFSEF - (a) to pull out hair entirely (TOSFOS, ROSH, BARTENURA); to break off small pieces of hair with the hand (MEFARESH)

25) [line 13] "[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)

26) [last line] METZORA
(a) 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.
(b) 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).
(c) 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.
(d) 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 archway of the gate.
(e) 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)

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