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1) [line 6] KIDUSH YADAYIM V'RAGLAYIM

(a) It is a Mitzvas Aseh for the Kohanim to wash their hands and feet whenever they enter the Heichal of the Beis ha'Mikdash or when they do any Avodah (Divine service), as it states in Shemos 30:19, "v'Rachatzu Aharon u'Vanav Mimenu..."
(b) A Kohen places his right hand on his right foot and his left hand on his left foot, and bends over. Another Kohen sprinkles water from the Kiyor on his hands and feet (or, if he is alone, he places his hands and feet under the faucet of the Kiyor). Kidush Yadayim v'Raglayim is an Avodah, and therefore must be performed while standing. If a Kohen transgresses intentionally, and performs an Avodah without washing his hands and feet, he is Chayav Misah b'Ydei Shamayim and the Avodah is invalid. (SEFER HA'CHINUCH #106)
(c) Our Gemara mentions that since on Erev Shabbos, water for Nisuch ha'Mayim is drawn in a golden utensil that is not a Keli Shares, people may mistake the water for water that was drawn for Kidush Yadayim v'Raglayim, which was sometimes kept in a golden utensil. (This refers to the Mishnah in Yoma (43b), that states that during the rest of the year, "the Kohen Gadol washes Kidush Yadayim v'Raglayim from the Kiyor," while on Yom ha'Kipurim "the Kohen Gadol does Kidush Yadayim v'Raglayim from the Kiton Shel Zahav (the golden vessel)." It seems that the Kohen Gadol may also use the Kiton Shel Zahav for Kidush Yadayim v'Raglayim during the rest of the year as well.)

3) [line 13] SEFOG - a mold (that forms on top of wine)
4) [line 13] TZAF V'OMED BI'MEKOMO - it floats on top and stays in its place (and does not mix with the liquid)

5) [line 16] "[V'CHI SAGISHUN IVER LIZBO'ACH EIN RA? V'CHI SAGISHU PISE'ACH V'CHOLEH EIN RA?] HAKRIVIEHU NA L'FECHASECHA, HA'YIRTZECHA O HA'YISA FANECHA, AMAR HASH-M TZEVAKOS" - "[When you present a blind animal for sacrifice, is it not bad? And when you present a lame or sick animal for sacrifice, is it not bad?] Present it, if you please, to your governor: Would he be pleased with you or show you favor? said HaSh-m, Master of Legions" (Malachi 1:8)

6) [line 19] HE'CHALIL (the flute that played at the Simchas Beis ha'Sho'evah)
SIMCHAS BEIS HA'SHO'EVAH

(a) One of the observances of the holiday of Sukos in the Beis ha'Mikdash was the Nisuch ha'Mayim (water libation). It is a Halachah l'Moshe mi'Sinai, but the Chachamim found a hint for it in the Torah (see Shabbos 103b). Water was drawn from the Shilo'ach spring that is located to the south of the Temple Mount and was brought to the Azarah in a joyous procession, to fulfill the Pasuk "u'Sh'avtem Mayim b'Sason..." ("and you shall draw water with rejoicing..." - Yeshayah 12:3).
(b) The Kohen who was chosen to pour the water ascended the Mizbe'ach and poured the water into one of the Sefalim (the silver libation pipes located in the southwest corner of the Mizbe'ach). This took place at the time of the morning Tamid sacrifice, amidst much rejoicing.
(c) During the nights of Sukos, the people at the Beis ha'Mikdash sang praises to HaSh-m until it was time to draw water once again. The Leviyim played more musical instruments than usual. Only the greatest Chachamim were allowed to dance or juggle. Many torches and fires were lit; all of the streets of Yerushalayim were as bright as day because of them. The Mishnah that describes the Simchas Beis ha'Sho'evah (Sukah 51a) claims that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.

7) [line 3] LO MISHTABESH - does not make a mistake, does not blunder
8) [line 10] IKAR SHIRAH BI'CHELI - that is, even with an instrument (RASHI)
9) [line 19] ABUVA D'MOSHE - a reed flute that was used in the Mikdash from the days of Moshe

10) [line 23] DANIN EFSHAR MISHE'IY EFSHAR
(a) There is a Machlokes Tana'im (Menachos 62a) as to whether a Halachah for one particular situation may be derived by comparison to another situation in which the Halachah is dictated solely by practical impossibility (Iy Efshar).
(b) Our Sugya compares the musical instruments used in the Beis ha'Mikdash to the other utensils that were used in the Divine service. It was unfeasible (Iy Efshar) to make the wooden musical instruments out of metal, since it would affect their tone (Erchin 10b). The other utensils, however, could be made of metal (Efshar).

11) [line 27] RIBUYEI U'MI'UTEI/ KELALEI U'FRATEI
(a) Many Tana'im interpret the verses of the Torah on the basis of Kelalim (generalizations) and Peratim (specifications). Others interpret the verses of the Torah on the basis of Ribuyim (inclusions, i.e. qualifications that enlarge the scope of the law) and Mi'utim (exclusions).
(b) According to the approach that learns Ribuyei u'Mi'utei, when a Ribuy is followed by a Mi'ut, which is followed in turn by another Ribuy, then everything is included except for *one item* that is totally dissimilar to the limiting Mi'ut. According to the approach that learns Kelalei u'Fratei, when a Klal is followed by a Perat, which is followed in turn by another Klal, then everything belonging to the general category that is similar to the Perat is included. Anything that is not in the *general category* of the limiting Perat is not included. (This means that the verse will include *less* instances than the first opinion assumed.)

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