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1) [line 6] ROSHO MUNACH BEIN YERECHOSAV - [the corpse is in a sitting position with] its head [bent over and] placed between its thighs

2) [line 24] AFAR TICHO'ACH - loose earth [underneath the dead body]
3) [line 24] BESULAH - ground that has never been turned, [that is under the Afar Ticho'ach]

4) [line 26] KISMIN - fragments [of the marble coffin in which the corpse was buried] (TOSFOS)

5) [line 27] KESASOS - (a) clods of earth (TOSFOS); (b) various spices or aromatic fermented liquids (ROSH, 2nd explanation)

6) [line 27] ZOREK ES HA'VADA'IN - he throws aside whatever substances that for certain did not come from the corpse

7) [line 27] MENI'ACH ES HA'SEFEIKOS - he places whatever substances about which he is in doubt as to whether they came from the corpse in a place where people who are Tahor will not come in contact with them

8) [line 28] ROV BINYANO SHEL MES - the majority of the *build* of the body, i.e. the majority of the bones that enable a person to stand erect. His entire "build" (the bones that enable him to stand erect) consists of two calf bones, two thigh bones, the ribs and the spinal column; their majority are two calf bones and one thigh bone or two thigh bones and one calf bone. (Gemara above 51b, RAMBAM Hilchos Tum'as Mes 2:8).

9) [line 29] ROVA ATZAMOS - a quarter of a Kav (Rova Ha'kav) of bones from a Mes that are Metamei through Ohel (see Background to Nazir 54:11)

10) [line 29] MELO TARVAD REKEV
A large spoonful (that measures two handfuls) of rot (Rekev) from a decomposed corpse, is Metamei b'Ohel (Ohalos 2:1). Rekev is Metamei only if it is from a bare corpse that decomposed and was not mixed with anything else (Gemara above, Daf 51a; Nidah 27b). (According to the Yerushalmi (Nazir 35b), a large spoonful is the total amount of decomposed matter that is produced from any one corpse that decomposes.)

11) [line 5] ILA MATZ'U - a excuse was found

12) [line 10] NEGA'IM
(a) For a detailed description of how a house becomes a Bayis ha'Menuga (a house that has Tzara'as), see Background to Nazir 8:15. For a detailed description of how an article of clothing becomes a Beged ha'Menuga (an article of clothing that is infected with Tzara'as), see Background to Yevamos 103:23.
(b) 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.
(c) 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. (d) 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.

13) [line 17] BAHERES - a mark on the skin which is the color of snow that may be a Nega Tzara'as. A person only becomes a Metzora Muchlat if the mark appears before the emergence of the white hairs. If the white hairs emerge first, then he only becomes a Metzora Muchlat if he develops other Simanei Tum'ah.

14) [line 19] KIHAH - (a) [the case of Safek is] Tahor (GEMARA and RASHI to Kesuvos 75b); (b) According to the Girsa of this word with a "Kuf" instead of a "Kaf" - Rebbi Yehoshua posed many questions, discussed the matter at length and argued with the Tana Kama, ruling that the case of Safek is Tahor (ARUCH; RASHI ibid., citing Rav Moshe ha'Darshan; ARZEI HA'LEVANON 9:92, citing Rabeinu Tam)

15) [line 20] B'SHIV'AH DERACHIM BODKIN ES HA'ZAV - A Zav is "checked" in seven ways to determine if the emission that he experienced makes him Tamei or not (see next entry, (b))

16) [line 24] ZAV
(a) A Zav (Vayikra 15:1-15), a man who emits Zov two or three times (see Background to Nazir 64:4:b 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. A man who emits Zov one time is Tamei like a Ba'al Keri (see Background to Nazir 47:9:b) and must immerse and wait for nightfall to become Tahor.
(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 (Shiv'ah Nekiyim) 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. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. 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. The Korban is two Torim (turtledoves) or two Benei Yonah (common doves), one offered as an Olah and one as a Chatas.
(e) In the case of three emissions, however, he is only obligated in a Korban if the *first two* were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if *all three* emissions are not b'Ones. However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.).

17) [line 32] "...VEHA'ZAV ES ZOVO [LA'ZACHAR VELA'NEKEVAH...]" - "...and concerning a person who has his flow, [whether male or female...]" (Vayikra 15:33)

18) [line 32] L'RE'IYAH SHELISHIS ISKASH L'NEKEIVAH - when the Zav has a third emission, he is compared to a female (i.e. a Zavah) [and is Metamei even b'Ones, as long as the first two emissions were not b'Ones -- see above, entry #17:d, e]

19) [line 35] B'ESIM KA MIFLEGI - they argue as to whether or not we count the word "Es" [in this verse to increase the number of times that a Zav has an emission that is not compared to a Zavah from two (Rabanan) to three (Rebbi Eliezer)]

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