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1) [line 1] MUTEH - leaning
2) [line 4] SEMICHAS HA'YADAYIM - one of the pads made of thick hide that the amputee uses to cover his arms and protect them from rocks and mud, since he propels himself forward with his arms

3) [line 15] MEGIN - protects [the foot]
4) [line 16] L'MIDCHESEI L'CHAR'EI - to press down his foot
5) [line 20] D'MASGEI AL LEICHASA D'CHAR'EI - who walks on the top of his feet, i.e. the soles of his feet became upturned (so that he could not walk on them)

6) [line 24] LAV BAR UBA CHALITZ V'LAV BAR KIPOF CHALITZ - Bar Uba and Bar Kipof (the Girsa in Moed Katan 25b is Bar Avin and Bar Kipok) were eulogizers who caused Rav Ashi to become distraught when he asked them to tell him the eulogy that they would use upon his death. As a result, the soles of their feet became upturned (ibid.).

7) [line 29] ISTEVIRA - (O.F. chevile) ankle
8) [line 30] MIFSAK PASIK - it stops [before the ground and there is another bone in between]

9) [line 33] KAR'A - the foot
10) [line 34] "UV'SHILYASAH HA'YOTZES MI'BEIN RAGLEHA..." - "And towards her afterbirth that comes out from between her feet, [and towards her children whom she shall bear; for she shall eat them secretly, for want of all things, in the siege and distress, with which your enemy shall distress you in your gates.]" (Devarim 28:57) - RASHI states that the afterbirth refers to her very young children (ibid.)

11) [line 36] SHE'KORA'AS LEILED - when she squats down to give birth
12) [line 37] "LO ASAH RAGLAV V'LO ASAH SEFAMO" - "... he had neither dressed his feet nor trimmed his mustache..." (Shmuel II 19:25) - David ha'Melech was forced to flee from Yerushalayim because of the rebellion of his son, Avshalom. Tziva, the slave of the house of Shaul ha'Melech, claimed that the last remaining descendant of Shaul, Mefivoshes, was also disloyal to David (Shmuel II 16:1-4). As a result, David took away half of the inheritance of Shaul from Mefivoshes and gave it to Tziva. After the defeat of the rebellion of Avshalom, the verses describe the meeting between David and Mefivoshes, as follows. "And Mefivoshes the son of Shaul came down to meet the king. And he had neither dressed his feet (he had not clipped his toenails -- RASHI to Yevamos 48a; he had not shaved his pubic hair -- RASHI here and TOSFOS to Yevamos 48a; see RADAK to Shmuel ibid.), nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he came back in peace." (Shmuel II 19:25). His behavior could be interpreted in two ways: (a) he was loyal to King David, mourning the fact that the king was temporarily deposed; (b) he was disloyal to King David, and did not beautify himself at the king's return. Because of Tziva's slanderous remarks, David suspected the latter, while the former was actually true.

13) [line 38] LISHNA MA'ALYA - "clean" language
14) [line 38] "...VA'YAVO SHAUL L'HASECH ES RAGLAV..." - "[And he came to the sheepfolds by the way, where there was a cave;] and Saul went in to relieve himself; [and David and his men remained in the back of the cave.]" (Shmuel I 24:3)

15) [line 40] "...ACH MESICH HU ES RAGLAV BA'CHADAR HA'MEKEIRA." - "When he (Ehud ben Geira) went out, his servants (the servants of Eglon, king of Mo'av) came; and when they saw that, behold, the doors of the chamber were locked, they said, 'Surely he is relieving himself in his cool chamber.'" (Shoftim 3:24)

16) [line 42] OSO RASHA - Sisra, general of Yavin, king of Chatzor in Eretz Kena'an (Shoftim 4-5)

17a) [line 43] OSO HA'YOM - on the day that he was killed by Yael, the wife of Chever ha'Keini

b) [line 43] OSO HA'YOM (The Battle of Nachal Kishon / Milchemes Sisra)
(a) After the death of the Shofet Ehud Ben Geira, Bnei Yisrael became lax in their observance of Torah and Mitzvos. In order to prompt them to do Teshuvah, HaSh-m caused King Yavin of Chatzor to attack and subjugate them. After twenty years of subjugation under the cruel general Sisra, Bnei Yisrael finally repented and cried out to HaSh-m to save them.
(b) Since they were now worthy of redemption, HaSh-m told Devorah the prophetess that if Bnei Yisrael wage war against Sisra, they will be successful. She and Barak ben Avino'am led Bnei Yisrael to victory, with the help of HaSh-m, who caused a flash flood in Nachal Kishon that wiped out much of Sisra's army and all of his 900 iron chariots. Sisra escaped the battlefield, only to be killed by Yael, the wife of Chever ha'Keini. The account of this battle and the glorious Song of Devorah that it inspired are recorded in Shoftim 4-5.

18) [line 43] BEIN RAGLEHA KARA, NAFAL, SHACHAV; BEIN RAGLEHA KARA NAFAL, BA'ASHER KARA SHAM NAFAL SHADUD." - "At her feet he bent, he fell, he lay down; at her feet he bent, he fell; where he bowed, there he fell down, shattered." (Shoftim 5:27)

19) [line 45] SHADUD - shattered
20) [line 45] V'HA KA MIS'HANYA ME'AVEIRAH? - [Why does the verse (Shoftim 5:24) praise her so much?] Did she not derive pleasure from the sin? (TOSFOS DH v'Ha)

21) [line 3] LECHAYEI - it is good, understandable
22) [line 7] D'KA SHADI BAH ZUHAMA - he injected filth into her

23) [line 28] SANDAL HA'MUSGAR (TZARA'AS HA'BEGED - Tzara'as that infects clothing)
(a) The marks of Tzara'as for clothes consist of intense green or intense red marks that are at least the size of one Gris (a Cilician bean, approximately the size of a dime) (Nega'im 11:4).
(b) If Tzara'as is found on a garment, it is put into Hesger (quarantine) by a Kohen for a week. If the spots remained the same size, the garment is washed and put into quarantine for yet another week (ibid. 11:5).
(c) If, either when the Kohen first sees them or at the end of one week, the spots are seen to have increased in size, the garment is termed "Muchlat" and the entire garment is burned.
(d) If after the second week the Tzara'as has either remained the same or spread, the garment becomes "Muchlat" and the entire garment is burned. If the marks of Tzara'as remain but have faded somewhat, then only the part of the garment that bears the marks of Tzara'as is cut out from the garment and burned and the rest of the garment is Tahor. A patch is sewn in place of the parts that were removed. If Tzara'as returns to either the garment or the patch after the original Tzara'as has been removed, the entire garment is burned.
(e) Garments that are Muchlat (i.e. that contain Tzara'as that must be burned)s are Asur b'Hana'ah.

24) [line 33] BAYIS HA'MUSGAR (TZARA'AS BATIM - Tzara'as that infects houses)
(a) The marks of Tzara'as for houses consist of intense green or intense red streaks or spots that are at least the size of two Gerisin (a Gris is a Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as is found on the walls of a house, it is put into quarantine by a Kohen for a week. Before the Kohen puts the house into quarantine, he commands that the house be emptied of its contents to prevent its utensils from becoming Tamei.
(b) The Torah states (Vayikra 14:39) "v'*Shav* ha'Kohen," to prescribe that the Kohen *return* six days later to check the house. If the Tzara'as has spread, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week. If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c) On the other hand, if the Tzara'as did not change after the first week, the Kohen leaves it as is and returns again six days later. The verse states (Vayikra 14:44) "u'*Va* Ha'kohen," which means "if, when the Kohen *comes* back to the house to inspect it a second time, he finds that the spot of Tzara'as has spread, the house is Tamei." Chazal teach that this verse is referring to a spot of Tzara'as that does *not* spread during its first week. The Kohen "comes back to the house" after a second week to see whether the spot has spread, remains, or has disappeared. If the Tzara'as has *either* spread *or* remained, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week (Vayikra 14:40). If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(d) Even though the words "v'Shav" and "u'Va" are not identical, they are referring to the same action; namely, the Kohen entering the house to inspect it. This relates the two verses to each other with a Gezerah Shavah. Just as the house is not dismantled if the Tzara'as spreads during the first week -- unless the stones are scraped and the Tzara'as returned to the house after a week of quarantine -- so, too, the house is not dismantled if the Tzara'as spread during the second week unless it returns to the house after the quarantine period that follows the scraping.
(e) If during one of the inspections at the end of the first or second week the Kohen finds that the Tzara'as has disappeared or diminished in intensity such that it can no longer be classified as a Nega, the location of the spot alone is scraped and the house is declared Tahor after the owner follows the procedure for being Metaher houses (see Background to Sukah 13:11:IV). (RAMBAM Hilchos Tum'as Tzara'as 15:2)

25) [line 34] METAMEI MI'TOCHO - (a) if a person touches the inside wall of the house, even if he is standing outside of the house (RASHI); (b) the person enters the house entirely (TOSFOS DH Metamei)

26) [line 35] METAM'IN B'VI'AH
(a) When a person is a Metzora, he is Metamei the objects in the house that he is in. Similarly, a house that is declared a Bayis ha'Menuga is Metamei all the objects that are in it. If the stones of this house are brought into another house, they are Metamei the objects in the second house.
(b) Regarding a person who enters a house that has Tzara'as or has a Metzora in it, there are two Pesukim:
* "veha'Ba El ha'Bayis Kol Yemei Hisgir Oso, Yitma Ad ha'Erev" (Vayikra 14:46)
* "veha'Shochev ba'Bayis Yechabes Es Begadav, veha'Ochel ba'Bayis Yechabes Es Begadav" (ibid. 14:47)
(c) From the first verse we learn that any person (or thing) that comes into the house becomes Tamei. The clothes that he is wearing, however, do not become Tamei. From the second verse we learn that if someone lingers in the house for the amount of time it takes to eat a Pras (half of a loaf of wheat bread) dipped in relish, while he is reclining, then even the clothes that he is wearing become Tamei.
(d) The RASH (Keilim 1:4) lists four differences between the Tum'ah of the Ohel of a Mes and the Tum'ah of a house that has Tzara'as or that has a Metzora (or an article of clothing or a stone from a house that has Tzara'as) inside of it:

1. In an Ohel ha'Mes, a person becomes Tamei even if only a bit of his body enters. In a house that has Tzara'as or has a Metzora inside it, a person becomes Tamei only when most of his body enters the house.
2. In an Ohel ha'Mes, even when entering backwards, a person becomes Tamei when only a bit of his body enters the house. In a house that has Tzara'as or that has a Metzora inside it a person becomes Tamei when entering backwards only when his entire body enters.
3. In an Ohel ha'Mes, a Mechitzah (partition) only prevents the spread of Tum'ah if it reaches the ceiling. In a house that has Tzara'as or that has a Metzora inside it, a Mechitzah of ten Tefachim in height (or even a ditch of ten Tefachim in depth) is enough to prevent the spread of Tum'ah.
4. In an Ohel ha'Mes, the house or room becomes Tamei even if the Mes is passing through it and does not stop moving. In a house that has a Metzora (or an article that has Tzara'as, as mentioned above) inside it, the people in the house become Tamei only if the Metzora stops passing through and is stationary. (TOSFOS here, DH Kivan, maintains that the people in the house *do* become Tamei even if the Metzora is just passing through it. However, if a Metzora or an article with Tzara'as passes under an unenclosed tree or canopy, the people under the tree or canopy do not become Tamei unless the Metzora or article with Tzara'as stops and is stationary.)

(a) Many Mitzvos of the Torah require a specified amount of a certain item, such as a k'Zayis for the Mitzvah of eating Matzah, four Tefachim for the Mitzvah of Lulav, etc.
(b) When there is a Mitzvah to burn a certain object, that object is considered already burned and reduced to ashes. We look upon it as separate particles of ash that happen to be stuck together. As such, we do not use it for any Mitzvah that has a size requirement, since it is considered as having infinitesimally small particles.
(c) The Rishonim argue as to how broadly this rule is applied:

1. Some contend that it applies to all Isurei Hana'ah (objects from which it is forbidden to derive benefit).
2. Others maintain that it only applies to those items that are burned (i.e. those items that may not be simply buried or otherwise obliterated).
3. Another opinion is that it applies only to items that there is a positive *Mitzvah* to burn.
4. Yet others imply that it applies only to items that the *Torah* (as opposed to the Rabanan) gives us a positive Mitzvah to burn. (See TOSFOS Yevamos 104a, at the top, TOSFOS Sukah 35a DH Lefi, and Rishonim there).
5. Another point in question is whether the Halachah of Kesusei Michtas Shi'urei is linked to the opinion of Rebbi Shimon (who rules that "All that is meant to be burned is considered as already burned" -- Menachos 102b). According to the Rishonim that link the two laws, the Rabanan who argue with Rebbi Shimon do not hold of the rule that Kesusei Michtas Shi'urei (RITVA Sukah 31b, see also RASHI Chulin 89b DH Shi'ura and elsewhere regarding Kesusei Michtas Shi'urei).

28) [line 39] MATLIS - a cloth

29) [line 51] AVODAS KOCHAVIM - Idol worship
(a) It is prohibited to derive any benefit from objects used in the service of Avodah Zarah, as is learned from the verse in Devarim (7:26). Anyone who benefits from them receives Malkos two times: once for the prohibition from the above verse and once for the prohibition from the verse in Devarim (13:18).
(b) Objects of Avodah Zarah themselves and the utensils that are used in their service must be destroyed, as it states in Devarim (12:2, 7:5).
(c) The utensils that are used in the service of Avodah Zarah have a lesser degree of Tum'ah (mid'Rabanan) than an Avodah Zarah itself. They can make a person Tamei through touching (Maga), but they do not transfer Tum'ah through Masa (carrying) or Even Mesama (see Background to Shabbos 82:34).
(d) An animal before which a person bows down, worshipping it as an Avodah Zarah, is unfit to be brought as a Korban. It is not prohibited for personal use since live animals do not become prohibited when worshiped.

*30*) [line 51] LO SACHALOTZ - (A Sandal Muchlat may be used for Chalitzah, b'Di'eved, since the Torah calls it "Beged" even after it must be burned. Nevertheless, it may not be used l'Chatchilah since one might mistakenly infer that it is permissible to use other sandals which must be burned, such as Tikroves Avodas Koachavim -- RASHBA)

31) [last line] TIKROVES AVODAS KOCHAVIM - a sacrificial offering to Avodah Zarah

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