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1) [line 1] D'SARI REICHAIHU - they give off a foul odor
2a) [line 2] HIZMEI - prickly shrubs or trees
b) [line 2] HEIGEI - prickly bushes
3) [line 4] NASREI TARPAIHU - their leaves fall down
4) [line 5] AFKUSA D'DIKLA - small prickly shoots that grow at the base of a palm tree; each shoot may contain many branches

5) [line 7] D'HADAR AGID LEHU - he binds the upper ends of the branches, which would otherwise be too spread out, not filling the space for which they were meant

6) [line 9] DUKREI D'KANEI - small, sharp branches or projections that surround the bases of reeds

7) [line 16] MERARISA D'AGMA - (a) marsh lettuce (RASHI); (b) Ranunculus, crowfoot (TOSFOS); (c) (O.F. tore) aconite (RASHI, TOSFOS Chulin 59a)

8a) [line 17] EZOV - a hyssop
b) [line 17] EZOV YAVAN - Greek hyssop
c) [line 18] EZOV KOCHALI - a type of hyssop which has a bluish tint
d) [line 18] EZOV MIDBARI - desert hyssop
e) [line 18] EZOV ROMI - Roman hyssop
9) [line 19] SHEM LEVAI - a qualifying title added to its name

10) [line 24] D'MISTAKE'ACH B'AGMA - since they are found in marshes

11) [line 27] MITZVAS EZOV
The Torah commands that the burning of the Parah Adumah, the preparation of Mei Chatas and the beginning of the purification process of a Metzora all require Ezov (hyssop) branches as an integral part of these Mitzvos.

[I] PARAH ADUMAH
The Parah Adumah, an exclusively red-haired female cow is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning. (Bamidbar 19:1- 22)

[II] MEI CHATAS
If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him to complete his Taharah.

[III] TAHARAS METZORA (TZIPOREI METZORA)
(a) 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 an Ezov 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 washes his clothes, shaves all places on his body that grow bunches of hair and are normally exposed (e.g. the top of the head, eyebrows and beard), and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a walled city, but marital relations are still forbidden (Mo'ed Katan 7b). He waits seven days, then once more washes his clothes, shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 90:11).

14) [line 29] GARDUMAV, KOL SHE'HU - the remainder of the branches, which break when they are used, can be of any length, [even though in the beginning them must be at least a Tefach long]

15) [line 2] ISURYASA D'SURA - bundles of reeds that are found in Sura
16) [line 3] L'MINYANA B'ALMA HU D'AGADAN - the bundles are only bound for the purpose of counting them

17) [line 4] TZERIFEI D'URBENEI - huts made of willow branches
18) [line 5] ROSHEI MA'ADANIM - the ropes that tie the willow branches together at the top

19) [line 5] V'HA AGIDEI MI'TATA'EI - but are the branches not woven together at the base of the huts [thus invalidating their use as Sechach]?

20) [line 1] MEVI'IN ES HA'TUM'AH V'EIN CHOTZETZIN BIFNEI HA'TUM'AH (TUM'AS OHEL)
(a) An object that covers a space of a Tefach by a Tefach square and a Tefach high, is considered to be an "Ohel." If a k'Zayis from a corpse is under an Ohel, its Tum'ah spreads out to fill the entire area under the Ohel. This is what is meant by the statement that an Ohel is *Mevi* Tum'ah (*spreads* Tum'ah under it).
(b) Tum'ah that is under an Ohel does not rise above the Ohel, because the Ohel stops the Tum'ah and protects anything that is above it from becoming Tamei. This is what is meant by the statement that an Ohel is *Chotzetz* Mipnei ha'Tum'ah (*intervenes* between the Tum'ah and what is above the Ohel, preventing Tum'ah from spreading above the Ohel).
(c) However, not all objects that cover Tum'ah are Mevi and Chotzetz. There are objects which are Mevi and not Chotzetz and other objects which are Chotzetz and not Mevi and even others that are neither Mevi nor Chotzetz (Ohalos 8:5). An object that itself can be Mekabel Tum'ah, such as a wooden utensil (with a receptacle) that is not attached to the ground, is Mevi Tum'ah to what is beneath it. However, it is not Chotzetz Mipnei ha'Tum'ah, (meaning that it does not prevent Tum'ah from affecting what is above it).

20) [line 13] PARCHEI V'NAFLEI - they crumble and fall down
21) [line 15] HA'BOTZER L'GAS - one who picks grapes to press into wine (lit. for the winepress)

22) [line 15] YADOS
If a stem of a fruit that is used to hold the fruit, or a handle that is made to hold a utensil, touches Tum'ah, the fruit or utensil becomes Tamei. The stem or the handle have no use of their own and cannot be Mekabel Tum'ah once they are removed from the fruit or utensil. Nevertheless, while they are attached, they are able to cause the fruit or utensil to become Tamei if a person who is Tamei touches them. Similarly, the Yad of a utensil can make a person who touches it Tamei, if the utensil that it is attached to is Tamei. (See Insights to Chulin 128:3)

23) [line 18] D'LO NIMATZYEI L'CHAMREI - that they should not soak up his wine
24) [line 21] D'LO LIVADRAN - that they should not scatter
25) [line 22] SOCHEI TE'EINIM - branches of figs trees
26) [line 23] PARKILIN - vines
27) [line 23] KASHIN U'VAHEN SHIBOLIM - stalks on which there are ears of grain
28) [line 24] MECHABDOS - palm twigs

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