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1) [line 1] SHA'AREI NIKANOR - (TY #18) the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38a). It served as the entrance to the Azarah from the Ezras Nashim courtyard (TY #10). Although all the other gates of the Azarah had the Kedushah of the Azarah, Sha'arei Nikanor only had the Kedushah of Har ha'Bayis (for a more in-depth analysis of the ten designated holy areas around the Beis ha'Mikdash, see RAMBAM Hilchos Beis ha'Bechirah 7:13-23). The Chachamim arranged this so that the cured Metzora could stick his head, right hand and right foot into the Azarah while standing under the archway of the gate. (The purpose was to offer him protection from the sun and the rain, as opposed to making him stand outside, in the Ezras Nashim and stick his head, etc. under the archway of the gate -- Tosfos to Yevamos 7b DH Zeh, citing Rabeinu Tam)

2) [line 1] SHA'AREI LEVIYAH
There are three main Machanos (designated holy areas) within the city of Yerushalayim, corresponding to their respective areas in the Midbar (desert):

(a) The entire area within the walls of Yerushalayim, excluding Har ha'Bayis, is Machaneh Yisrael. This area corresponded to the area of encampment of the twelve tribes in the Midbar. Machaneh Yisrael is off-limits to Metzora'im. Metzora'im are also forbidden to enter any walled city in Eretz Yisrael.
(b) The area between the Azarah and the wall encompassing Har ha'Bayis, including the Ezras Nashim courtyard (TY #10), is Machaneh Leviyah. This corresponded to the area around the Mishkan, where the Leviyim encamped. Not only Metzora'im are prohibited to enter this area, but also Zavin, Zavos, Nidos and Yoldos.
(c) The entire area within the Azarah (i.e. the Ezras Yisrael (TY #22) and the Ezras Kohanim (TY #25) that contained the Beis ha'Mikdash, the Mizbe'ach (TY #47), and various Lishkos or chambers -- but not the Ezras Nashim -- is Machaneh Shechinah (excluding the area under the gate to the Azarah known as Sha'ar Nikanor -- TY #18). This corresponded to the area of the Mishkan [within the Kela'im/curtains]. This area is even prohibited to a person who is Tamei Mes.

4a) [line 7] KEIVAN D'MECHUSAR KAPARAH - since he is lacking atonement [which is attained by bringing his Korbanos]

b) [line 7] MECHUSAR KAPARAH
(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.

5) [line 13] TIGLACHAS HA'TAHARAH - The shaving of a Nazir Tahor 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 cauldron in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18).

6) [line 21] "V'GILACH HA'NAZIR PESACH OHEL MO'ED [ES ROSH NIZRO; V'LAKACH ES SE'AR ROSH NIZRO, V'NASAN AL HA'ESH ASHER TACHAS ZEVACH HA'SHELAMIM.]" - "The Nazir shall shave at the entrance of the Ohel Mo'ed [his Nazirite head; and he shall take the hair of his Nazirite head, and put it on the fire that is under the Korban Shelamim.]" (Bamidbar 6:18)

7) [line 1] YISGARU BAH - become impassioned by her
8) [line 1] PIRCHEI KEHUNAH - young Kohanim
9) [line 2] "V'HE'EMIDAH LIFNEI HA'SH-M" - (Bamidbar 5:16) - this quote seems to be mistaken and should rather be, "*V'HE'EMID HA'KOHEN ES HA'ISHAH* LIFNEI HA'SH-M [U'FARA' ES ROSH HA'ISHAH...]" (Bamidbar 5:18)

10) [line 2] SOTAH
(a) A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (c), below).
(b) The husband must bring his wife to the Beis ha'Mikdash, along with a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. The Sotah's hair is uncovered to shame her, and while she holds the Minchah offering, the Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed. He reads it out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(c) An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of Hash-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and became pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.

11a) [line 4] KOCHELES - paints her eyelids with a blue or tinted powder
b) [line 4] POKESES - (a) colors her face red by applying mud or rouge to her face (RASHI to Kesuvos 4b; see TOSFOS to Moed Katan 9b DH Pokeses and RASHI to Shabbos 64b DH v'Lo Sifkos); (b) parts her hair with a comb or her hands (RASHI to Mo'ed Katan 9b DH Pokeses)

12) [line 6] U'MESHALE'ACH TACHAS HA'DUD - and throw it under the caldron [in which the Shelamim is being cooked]

13) [line 6] MEDINAH - (a) outside of the Beis ha'Mikdash, in Yerushalayim (BARTENURA, TOSFOS YOM TOV, TIFERES YISRAEL). Even though this is the meaning of the word "Medinah" in several places in the Mishnah and Gemara, according to our Mishnah, the Sugya on Daf 45a and the TOSFOS DH Lo Hayah, the meaning of "Medinah" seems to be (b) the area of Eretz Yisrael that is *outside* of Yerushalayim (TOSFOS REBBI AKIVA EIGER)

14) [line 12] HA'ROTEV - gravy from the caldron in which the Shelamim is being cooked

15) [line 17] "...ASHER TACHAS ZEVACH HA'SHELAMIM." - see above, entry #6
16) [line 18] MI'"ZIVCHO" YEHEI TACHTAV - part of his offering shall be under it (the caldron)

17a) [line 32] MEVASHEL - cook
b) [line 33] SHOLKAN - (a) overcook it (TOSFOS, ROSH); (b) (O.F. wascrud) badly cooked (MEFARESH -- this might likewise mean overcooked as in the MEFARESH to Nedarim 49a (BACH #3), or undercooked as the RAN translates (ibid.). The exact translation of the Old French word is "rare" -- Otzar ha'La'azim by Rav Moshe Katan, Yerushalayim, 5748)

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