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1) [line 5] MES MITZVAH
(a) When a dead Jew is found unattended and an attempt to determine who his relatives are brings about no response, the dead body is called a Mes Mitzvah. The person who found the body is obligated to bury it. (RAMBAM Hilchos Avel 3:8)
(b) The body must be buried where it is found; Mes Mitzvah Koneh Mekomo i.e. it "acquires the place where it rests." Even if it is found in the middle of a field, it is buried there. However, if the body is found within 2000 Amos of a Jewish community, it must be buried in the community cemetery. (RAMBAM Hilchos Tum'as Mes 8:7)

2) [line 23] DAVAR SHE'HAYAH BI'CHLAL V'YATZA MIN HA'KLAL L'LAMED
If an action or object was included in a general category of Halachah and was then singled out by the verse in order to tell us that certain Halachos apply to it, the Halachos that apply to that object are applicable to everything in the general category. There are three applications of this rule:

1. When a new Halachah is explicitly written in the Parshah discussing the object that was singled out.
2. When there is no new Halachah written there, then we look for some new law that the Torah may be teaching us by the fact that it singled it out (for example, l'Chalek -- to differentiate all of the actions so that each one will be Mechayav a separate Korban).
3. If we cannot say that the object was singled out to teach us l'Chalek, we say that it comes to *limit* the general category only to those members that are similar to and share the characteristics of the object that was singled out (this is similar to the rule of "Klal u'Frat u'Klal).

3) [line 26] L'HAKISH ALEICHEN - to compare [other Kodshim] to them
4) [line 30] KODSHEI MIZBE'ACH - objects dedicated to Hekdesh to be offered on the Mizbe'ach as sacrifices

5) [line 31] KODSHEI BEDEK HA'BAYIS - objects dedicated to Hekdesh that become the property of the Beis ha'Mikdash, to be used as needed

6) [line 37] DAVAR SHE'HAYAH BI'CHLAL V'YATZA LIDON B'DAVAR HE'CHADASH
This rule applies if an action or object was included in a general category of Halachah and was then singled out in a verse in order to tell us a new Halachah that applies to it that *contradicts* the general rule of the Klal. That Halachah only applies to the specific action or object and not to the general category, unless the verse specifically states otherwise.
(This rule should not be confused with Davar she'Hayah bi'Chlal v'Yatza Min ha'Klal l'Lamed (entry #2, above), which refers to a case where the new law that is mentioned with regard to the object that was singled out *does not* contradict the general rule of the Klal.)

7) [line 47] ASHAM METZORA
THE TAHARAH PROCESS OF THE 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 a hyssop 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 shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Mo'ed Katan 7b). He waits seven days, then once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 90:11).
(c) On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animals Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an Asham. The female sheep is offered as a Chatas. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still brought as his Asham.
(d) The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the awning of the gate.
(e) After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)

8) [last line] EIMURIM - the fats and other parts of the Korban that are burned on the Mizbe'ach. They are: 1. the layer of fat covering the stomachs; 2. all other fat attached to the stomachs; 3. the two kidneys; 4. the fat on the kidneys; 5. The Yoseres, which is either the diaphragm (RASHI, RADAK) or a lobe of the liver (RAV HAI GA'ON) (Vayikra 3:3-4).

9) [line 10] HO'IL V'ISHTERI ISHTERI - since [the prohibition of marrying a brother's wife was removed and] she is permitted, [the prohibition of marrying a wife's sister was also removed] she is permitted

10) [line 12] METZORA
(a) 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.
(b) 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
(c) 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; or 3. a patch of healthy skin (Michyah) appears in the middle of the Nega.

11) [line 13] KERI
A man who has emitted Keri (semen) becomes a Rishon l'Tum'ah. He may not enter the Machaneh Leviyah (i.e. the Temple Mount), nor may he eat Ma'aser, Terumah or Kodshim. After he immerses in a Mikvah during the day he becomes Tahor and may eat Ma'aser and enter Machaneh Leviyah once again (mid'Oraisa - - the Rabanan however prohibited him from entering the Ezras Nashim until nightfall). He remains a "Tevul Yom" until nightfall, after which he may once again eat Terumah or Kodshim.

12) [line 14] TEVUL YOM
A Tevul Yom is a person or utensil that has been immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah. The level of Tum'ah of a Tevul Yom is minimal; he or it is considered only a Sheni l'Tum'ah and if he or it touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he or it touches do not become Teme'im. After the following nightfall, he or it becomes completely Tahor with regard to Terumah.

13) [line 15] ZEH NICHNAS (BI'AS MIKDASH)
There are three Machanos (designated holy areas) within the city of Yerushalayim, corresponding to their respective areas in the Midbar:
(a) The entire area within the walls of Yerushalayim, excluding Har ha'Bayis, is Machaneh Yisrael. This area corresponds 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, is Machaneh Leviyah. This corresponds to the area around the Mishkan, where the Leviyim encamped. This area is prohibited not only to Metzora'im, but also for Zavin, Zavos, Nidos and Yoldos.
(c) The entire area within the Azarah (i.e. the Ezras Yisrael and the Ezras Kohanim that contained the Beis ha'Mikdash, the Mizbe'ach, and various Lishkos or chambers -- not the Ezras Nashim) is Machaneh Shechinah (excluding the area under the gate to the Azarah known as Sha'ar Nikanor). This corresponds to the area of the Mishkan [within the Kela'im/curtains]. This area is even prohibited to a person who is Tamei Mes.

14) [line 18] "VA'YA'AMOD YEHOSHAFAT BI'KEHAL YEHUDAH V'YERUSHALAYIM B'VEIS HASH-M, LIFNEI HE'CHATZER HA'CHADASHAH" - "And Yehoshafat stood in the congregation of Yehudah and Yerushalayim, in the house of HaSh-m before the new courtyard." (Divrei ha'Yamim II 20:5) - Har ha'Bayis, which is classified as Machaneh Leviyah, was called "the new courtyard" since Yehoshafat and his court issued a new decree that a Tevul Yom was not permitted to enter Har ha'Bayis.

*15*) [line 21] MAH TA'AM, HO'IL V'HUTAR L'TZARA'ATO - that is, it is permitted for the Metzora to enter his thumbs into the Azarah (in order for the Kohen to sprinkle the blood of his Asham on them), even though he is Tamei, and entering the Azarah would normally be prohibited b'Isur Kares. Since the Torah permits the Metzora to do this, even if the Metzora is also a Ba'al Keri, and should be prohibited from putting his thumbs in the Azarah for a *second* reason, nevertheless all of the Isurim are removed (Metzora, Ba'al Keri), and the Metzora is permitted to place his thumbs in the Azarah.

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