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1a) [line 3] IM HAYU NOHAGIN BO KODESH - with regard to the Halachos of Kedushas Kehunah, through which we set aside the Kohanim from the rest of the people, such as calling him to begin the Torah reading, to speak first in a public forum, to be the first to expound the words of the Torah in a scholarly gathering, to recite the "ha'Motzi" Berachah and the Birkas ha'Mazon at a meal, to serve him the finest portion at a meal, etc.
b) [line 4] NOHAGIN BO CHOL - we do not extend these privileges to him

2a) [line 4] KAVOD - honor, respect
b) [line 5] BIZAYON - disgrace
3a) [line 5] ARUR SHE'ZO YALAD - cursed is she who gave birth to her (her mother)
b) [line 5] ARUR SHE'ZO GIDEL - cursed is she who brought her up (her nursemaid or caregiver)
c) [line 6] ARUR SHE'YATZA ZO ME'CHALATZAV - cursed is he from whose loins she issued (her father) (MAHARSHA)

4a) [line 6] K'MAN KARINAN RESHI'A BAR RESHI'A - according to whom do we call (i.e. publicize) an evildoer, "an evildoer, son of an evildoer"
b) [line 7] VA'AFILU L'RESHI'A BAR TZADIKA - and even if he happens to be an evildoer, the son of a righteous person

5) [line 14] HAYU MESHAK'IN OSO B'ZEVEL AD ARKUVOSAV - they would sink him into dung until his knees

6a) [line 15] SUDAR KASHEH - a strap of hard cloth
b) [line 15] L'SOCH HA'RAKAH - into the soft [cloth or scarf]
7) [line 15] KORECH AL TZAVARO - wraps it around his neck
8) [line 17] MADLIK ES HA'PESILAH - melts the bar (lit. string) [of lead]
9) [line 18] CHOMERES ES BENEI ME'AV - it burns his innards
10) [line 20] TZEVAS - (O.F. tenailles) tongs (an instrument with two arms joined at one end, used for grasping and holding things)

11) [line 22] HIKIFUHA CHAVILEI ZEMOROS - they surrounded her with bundles of branches

12) [line 24] PESILAH SHEL AVAR - a bar (lit. string) of molten lead
13a) [line 25] SEREIFAS NESHAMAH - burning of the innards (lit. soul)
b) [line 25] V'GUF KAYAM - and the body remains intact

14) [line 28] "V'ES MACHTOS HA'CHATA'IM HA'ELEH B'NAFSHOSAM..." - "As for the censers of these sinners against their own souls, [let them make them into hammered plates for a covering of the altar; for they offered them before HaSh-m, therefore they are consecrated; and they shall be a sign to the people of Yisrael.]" (Bamidbar 17:3)

15) [line 30] AL ISKEI NAFSHOSAM - (lit. with regard to their souls) with regard to the flattery that they showed to Korach when they ate and drank with him during the night that he scoffed at Moshe and Aharon, the Torah, and eventually, at HaSh-m Himself. That flattery penetrated their souls until they totally aligned themselves with Korach. (RASHI)

16) [line 31] "B'CHANFEI LA'AGEI MA'OG, CHAROK ALAI SHINEIMO" - "Like profane men, scornful mockers, they gnashed at me with their teeth." (Tehilim 35:16) - "Ma'og" refers to a food item.

17a) [line 31] BISHVIL CHANUFAH SHE'HECHENIFU L'KORACH AL ISKEI LEGIMAH - due to the flattered Korach for the matter of the food (see above, entry #15)
b) [line 32] CHARAK ALEIHEN SAR SHEL GEHINOM SHINAV - the heavenly agent in charge of Gehinom gnashed his teeth at them (see Ben Yehoyada)

18) [line 34] D'ASCHIL BEHU MI'GAVA'I - it started in them from the inside
19) [line 36] CHOTMO - his nose
20) [line 36] "VA'TOCHAL OSAM" - "And it (the fire) consumed them." (Vayikra 10:2)

21) [line 37] PARIM HA'NISRAFIM
(a) The Torah requires that on certain occasions a bull be brought as a Korban Chatas, the blood of which is brought into the Heichal and is sprinkled on the Paroches and on the Mizbe'ach ha'Ketores. The flesh of these bulls is entirely burned in the place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited.
(b) These bulls are: 1. the bull offered by the Kohen Gadol on Yom ha'Kipurim, the blood of which is also sprinkled in the Kodshei Kodashim (Vayikra 16:27); 2. the bull brought by the Kohen Gadol if he sinned b'Shogeg (Par Kohen Gadol) (Vayikra 4:12, see Background to Kidushin 36:22:I); and 3. the bull brought by the Sanhedrin if they erred in a Halachic ruling and caused the people to sin b'Shogeg (Par He'elem Davar) (Vayikra 4:21, see Background to Sanhedrin 2:13b).

22a) [line 38] ADAM CHOTEI NESHAMAH PIGUL - these words stand for the topics that are in common between the death penalty of Sereifah and the paradigm of either Adas Korach or Benei Aharon, as follows:

1. *Adam* refers to the fact that all three cases involve people, as opposed to the category of Parim ha'Nisrafim, which involves animals.
2. *Chotei* refers to the fact that the person who is liable to Sereifah, the members of Adas Korach and (on their own level) Benei Aharon were liable to some Chet, a misdeed, as opposed to the Parim ha'Nisrafim, where this does not apply (as the animals did no misdeed).
3. *Neshamah* refers to Netilas Neshamah, the fact that as a result of the burning, the lives of the people involved in these three cases were ended. The Parim ha'Nisrafim, however, were already slaughtered at the time of their burning.
4. *Pigul* refers to the fact that the prohibition of Pigul (see next entry) has nothing to do with these three cases, while it does affect the Parim ha'Nisrafim.

23) [line 39] MACHSHIR L'DOROS - these words stand for the topics that are in common between the death penalty of Sereifah and the paradigm of Parim ha'Nisrafim, as follows:

1. *Machshir* refers to the fact that both the death penalty of Sereifah and the burning of the Parim ha'Nisrafim are correct forms in which people can accomplish Mitzvos of HaSh-m ("*Hechsher* Mitzvasam"). The burning of Adas Korach and Benei Aharon was not in the hands of the people, and as such, there was no way for anyone to accomplish a "Hechsher Mitzvah" through their burning.
2. *l'Doros* refers to the fact that Sefeifah and Parim ha'Nisrafim are everlasting Mitzvos for all generations, while the burning of Adas Korach and the Benei Aharon were isolated incidents that occurred only in that generation.

24) [line 39] HANACH NEFISHAN - these (Adam Chotei Neshamah Pigul) are more numerous

25) [line 44] LAPISH LEI CHAVILEI ZEMOROS - add on [to the bonfire] for him [more] bundles of branches

26) [line 44] LA'AGAL - quickly
27) [line 45] U'CHEVAR HAYU... - and it was when they were already walking in procession (this is the a quote from a Beraisa)

28a) [last line] NEFISHEI GAMLEI SAVEI - there are many old camels
b) [last line] DI'TE'INEI MASHCHEI D'HOGNEI - that are loaded with the skins of young camels

29) [line 1] L'MAH TALMID CHACHAM DOMEH - to what is a Torah scholar compared [in the opinion of an Am ha'Aretz, a commoner]

30) [line 2] KITON - a pitcher
31) [line 2] SIPER HEIMENU - he (the Talmid Chacham) speaks with him (Devarim Shel Chulin, ordinary, non-Torah words, which have the effect of banishing the Torah from the mind of the Talmid Chacham -- MAHARSHA)

32) [line 4] KEIVAN SHE'NISHBAR, EIN LO TAKANAH - (lit. once it breaks, it can never be fixed) once he (the Talmid Chacham) loses his importance in his eyes (the eyes of the Am ha'Aretz), he can never regain it

33) [line 13] TZEDUKIM
The Tzedukim (and Baitusim) were students of Tzadok (and Baitus) who rejected the Oral Torah (Avos d'Rebbi Nasan 5:2). As a result, it is unfortunately understandable how they could have burned the Bas Kohen at the stake.

34) [line 13] HACHI AMAR LEHU, V'HACHI AHADRU LEI?! - This is what he said to them, and this is what they answered him (the account recorded in the Mishnah)?!

35) [line 18] EIN MEVI'IN RE'AYAH MIN HA'KATAN - we do not bring a proof [of the occurrence of any event] from [the testimony of] a minor (or the testimony of an adult about an event that transpired when he was a minor)

36) [line 26] HAYU METIZIN ES ROSHO B'SAYIF - they would cut off his head with a sword

37) [line 27] NIVUL - disfigurement, disgrace
38) [line 28] SADAN - anvil, [executioner's] block
39) [line 28] KOTZETZ B'KOFITZ - he cuts [it off] with a cleaver

40a) [line 30] "... UV'CHUKOSEIHEM LO SELECHU." - "[After the doings of the land of Egypt, where you dwelt, you shall not do; and after the doings of the land of Canaan, where I am bringing you, you shall not do;] nor shall you walk in their ordinances." (Vayikra 18:3)

b) [line 30] UV'CHUKOSEIHEM LO SELECHU (DARCHEI HA'EMORI)

(a) Darchei ha'Emori is the term that refers to those customs of the Nochrim that have no logical foundation, but are not idol worship.
(b) Their prohibition is learned from the verse (Vayikra 18:3) "uve'Chukoseihem Lo Seileichu" (RASHI to Shabbos 67a), or from the verse (Shemos 23:24) "Lo Sa'aseh k'Ma'aseihem" (RASHI to Chullin 77a, RAMBAN to Shemos ibid.)

42) [line 33] "... UV'MISREFOS AVOSECHA..." - (a) "[But you shall die in peace,] and just as [the beds and possessions] were burned for your fathers, [the previous kings who were before you, so shall they burn for you; and they will eulogize you, saying, 'Ah lord!' For I have pronounced the word, says HaSh-m." (b) "[But you shall die in peace,] and just as spices were burned for your fathers, [the previous kings who were before you, so shall they burn spices for you; and they will eulogize you, saying, 'Ah lord!' For I have pronounced the word, says HaSh-m." (Yirmeyahu 34:5)

43) [line 37] "... NAKOM YINAKEM." - "[And if a man strikes his servant, or his maid-servant, with a rod, and he dies under his hand, the death] shall surely be avenged." (Shemos 21:20)

44) [line 38] "V'HEVEISI ALEICHEM CHEREV NOKEMES NEKAM BERIS" - "And I will bring a sword upon you, that shall avenge My covenant; [and when you are gathered together inside your cities, I will send the pestilence among you; and you shall be delivered into the hand of the enemy.]" (Vayikra 26:25)

45) [line 39] D'VARIZ LEI MIVRIZ - he is stabbed [with a knife or sword]
46) [line 39] LEFI CHEREV KESIV - "by the *mouth* of the sword" is written (which indicates the sharp edge of the sword, and not the point. RASHI adds a proof from the verse that states "Cherev Pifiyos," which refers to a sword sharpened on both edges, which indicates that the explanation of "Lefi" must be the edge, since there are two edges but only one point.)

47) [line 39] D'AVID LEI GISTERA - that he is cut into two, lengthwise (lit. he is made into a disfigured, maimed body)

48) [line 41] D'KATAL AVDA - [we find the source for] one who kills a slave (DIN YOM O YOMAYIM - the law of "one day or two days")
The Torah teaches (Shemos 21:20-21) that when a master hits his slave and kills him, it is considered as though he had killed a Jew and he is Chayav Misah. However, if the slave does not die right away as a result of the beating, but he dies one or two days later, then the master is *not* Chayav Misah.

49) [line 41] V'LAV KAL VA'CHOMER HU? - but is it not a Kal v'Chomer? (If the Torah teaches that one who kills a slave is punished with death by the sword (Sayif), then certainly one who kills a normal Jew should be punished with death by the sword, and not with a less severe form of death (Chenek))

50) [line 43] "V'ATAH TEVA'ER HA'DAM HA'NAKI MI'KIRBECHA" - "And you will eradicate [the spilling of] the innocent blood from your midst [when you do that which is upright in the eyes of HaSh-m.]" (Devarim 21:9)

51) [line 44] EGLAH ARUFAH (EGLAH ARUFAH)
(a) If a Jew is found murdered in a field (in Eretz Yisrael) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1). The procedure is as follows:
(b) Five elders (according to the opinion of Rebbi Yehudah, which is the Halachah) of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme Court) measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c) The elders of the city that is closest to the corpse must bring a female calf that has never been worked (see Background to Bava Metzia 30:12:b) to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet and windpipe.
(d) The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]" (Devarim 21:7). This includes a proclamation that the dead man was not sent away from the city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).

52) [line 45] TZAVAR - the neck
53) [line 45] KOFITZ - a cleaver
54) [line 45] MI'MUL OREF - on the back of the neck
55) [line 51] ESHES ACHEIRIM - the wife of others (i.e. Nochrim, for whom there is no actual bond of Kidushin when they marry)

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