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*1*) [line 3] AMAR REBBI YEHUDAH, ANI LO SHAMATI - (The Gemara is assuming that the Chachamim of Rebbi Meir (11b), who said that a Beis ha'Keneses is exempt from a Mezuzah, was Rebbi Yehudah (since he often argues with Rebbi Meir). If so, how can Rebbi Yehudah say here that only the *Beis ha'Mikdash*, and not every Beis ha'Keneses, was exempt from a Mezuzah. TOSFOS DH Ha)

*2*) [line 7] MAKOM MEKUDASH BILVAD - that is, a Beis ha'Keneses, which also retains Kedushah, is also exempt from Mezuzah. (See Insights for a discussion of whether the *Kedushah* exempts them from Mezuzah, or the fact that they are publicly owned.)

3) [line 13] ULAM - the Hall, (which opened into the Heichal); the largest and most ornate structure in the Beis ha'Mikdash, which was as high as a 17- story building

4) [line 13] HEICHAL - the Sanctuary, inside of which was the Menorah, the Shulchan for the Lechem ha'Panim, and the Mizbe'ach for the Ketores

5) [line 17, 19] "CHOFEF ALAV ... U'VEIN KESEIFAV SHACHEN." - "... He hovers over him all day long, and dwells between his shoulders." (Devarim 33:12) - According to the simple meaning of the verse, HaSh-m hovers over Binyamin all day long. The Gemara, however, interprets this verse to mean that the tribe of Binyamin hovers over the strip of land that belonged to Yehudah on which the Mizbe'ach was built, longing to include it in his territory.

6) [line 18] USHPIZCHAN LA'GEVURAH - a host for the Almighty
7) [line 24] BI'ZRO'A - by force
8) [line 25] L'MISHBAK INISH - for a person to leave behind
9) [line 25] GULFA - earthenware pitcher
10) [line 25] MASHCHA - the hide (of an animal that he slaughters and eats)
11) [line 32] MECHAVARTA K'D'SHANYAN ME'IKARA - it is clearly correct as we originally answered

12) [line 38] AVNETO SHEL KOHEN GADOL, ZEH HU AVNETO SHEL KOHEN HEDYOT
(a) The Torah specifies that the belt that the Kohen Gadol wore on Yom ha'Kipurim (for the Avodah that was specific to Yom ha'Kipurim) was made of pure linen (Vayikra 16:4). The belt that he wore during the rest of the year was made of Kil'ayim (a mixture of linen and wool - Shemos 39:29). The Torah does not specify what material was used to make the belt of a Kohen Hedyot (who wore the same type of belt throughout the year).
(b) The Tana'im and Amora'im argue as to what material was used to make the belt of a Kohen Hedyot. One opinion rules that a Kohen Hedyot wore a belt of pure linen, like the Kohen Gadol wore on Yom ha'Kipurim, while others rule that he wore a belt of Kil'ayim, like the Kohen Gadol wore during the rest of the year.
(c) According to Rashi here, DH Hanicha, the opinion that rules that the belts of the Kohen Gadol and the Kohen Hedyot "were similar" states that they were both made of Kil'ayim. If so, the Gemara is referring to the belt that the Kohen Gadol wore throughout the year, with the exception of Yom ha'Kipurim. According to Rashi in Chulin (138a), however, the opposite is true. The opinion that rules that the belts of the Kohen Gadol and Kohen Hedyot "were similar," rules that they were both made of linen. That opinion holds that the Gemara is referring to the belt that the Kohen Gadol wore only on Yom ha'Kipurim.

13) [line 42] U'MEHAPECH B'TZINORA - and he should use a poker to turn over a part of a sacrifice that is being consumed in the bonfire on the Mizbe'ach

14) [line 28] SHECHAKIN - worn out clothes
*15*) [line 30] SHE'LO YISHTAMESH BAHEN YOM HA'KIPURIM ACHER - that is, it may be inferred from here that only the Kohen Gadol himself may not wear them, but a Hedyot may wear them

16) [line 40] MISHUM EIVAH - in order to prevent strife

17) [line 40] MA'ALIN BA'KODESH V'EIN MORIDIN
When a person or object receives a higher status of holiness, we do not lower its status at a later time. We may only raise it to a higher level.

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