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1) [line 14] MEITIV ES HA'NEROS (HATAVAS HA'NEROS)
(a) Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn until the morning.
(b) In the morning, a Kohen would clean out the burnt wicks and leftover oil that remained in the Menorah's lamps, and replaced them with fresh oil and wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.
(c) The cleaning of the lamps was done in two stages. First the Kohen would clean five of the lamps of the Menorah, then he would wait while other services of the Mikdash were done, and only afterwards would he complete the job and clean out the remaining two lamps of the Menorah.
(What we have described above is based on the opinion of the majority of the Rishonim. However, others assert that some or all of the lamps of the Menorah were lit in the morning as well, or that the Menorah was cleaned in a single step according to some Tana'im. Also, the process we have described is altered slightly if some of the lamps are still burning by the morning. The Tana'im argue as to which service was done between the cleaning of the first five and the last two lamps. For more information, see Chart #2.)

2) [line 16] MAKRIV CHELEK BA'ROSH - has first choice to offer whatever part of the sacrifice that he chooses

3) [line 20] HAZA'AH (Haza'as Mei Chatas)
(a) 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 hyssops 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.
(b) According to Rashi, the Ezov must be dipped in the Mei Chatas for the sake of sprinkling on a person or object that is Tamei Mes.

4) [line 26] YESHANEH - (a) he may use the Mei Chatas that remains on the Azov to sprinkle again without dipping a second time (RASHI); (b) even though Mei Chatas remains on the Azov, he must dip the Azov again in the Mei Chatas before sprinkling (RAMBAM PEIRUSH HA'MISHNAYOS Parah 12:4)

5) [line 34] "AMARTI ..." - "... I thought that I could become wise, but it is beyond me." (Koheles 7:23) - Chazal learn that Shlomo ha'Melech was referring to the Parah Adumah in this verse. According to our Gemara, Rebbi Akiva learns that this refers to the apparent paradox that the person who is Tamei becomes Tahor and the Kohen who sprinkles the Mei Chatas (the "Mazeh") becomes Tamei. Rabanan learn that this refers to the fact that the person who is Tamei becomes Tahor (and the Mazeh remains Tahor), while a person who *touches* Mei Chatas becomes Tamei.

6) [line 35] NOGE'A BAHEN TAMEI (Mei Chatas: Tum'asan)
(a) Mei Chatas (water into which ashes of the Parah Adumah have been added) are considered to be an Av ha'Tumah (Kelim 1:1). Therefore, one who touches Mei Chatas becomes a Rishon l'Tum'ah.
(b) If the quantity of Mei Chatas that the person touches is enough to dip an Ezov into and use for Haza'ah, even if the person moves the Mei Chatas without touching them directly he is also Tamei (i.e., the Mei Chatas are Metamei b'Masa). In addition, if the person who moves them is touching a garment or Kli at the time that he moves the Mei Chatas, that garment or Kli becomes Tamei as well.

7) [line 37] VEHA'KESIV "MAZEH", V'HA KESIV "NOGE'A"? V'OD, MAZEH BA'I KIBUS BEGADIM, NOGE'A LO BA'I KIBUS BEGADIM! - The Gemara wants to answer that according to the Chachamim, one who sprinkles Mei Chatas is Tahor. When the verse says that "Mazeh" is Tamei, it is referring to one who *touches* Mei Chatas but does not sprinkle it. The Gemara asks two questions on this contention: 1. The Torah mentions that one who *touches* Mei Chatas is Tamei, and one who is Mazeh is also Tamei, which implies that "Mazeh" is describing *another* act besides touching. 2. Also, we see from the verse that one who *touches* Mei Chatas is not Metamei Begadim, yet the Torah tells us that a Mazeh *is* Metamei Begadim. Obviously, Mazeh cannot mean touching.

8) [line 41] D'BA'INAN SHI'UR HAZA'AH - he must carry an amount that is fit to be sprinkled in order to become Tamei

10) [line 44] A'GABA D'GAVRA - on the person being sprinkled
11) [line 45] B'MANA - in the utensil that holds the Mei Chatas

12) [line 1] ROSHEI GIV'OLIN - the tips of the buds or capsules at the end of the Ezov stalk

13) [line 2] UL'FANYA - towards evening, before sundown
14) [line 2] MADU ALEI - they sprinkle the Mei Chatas on him
15) [line 6] DISHUN MIZBE'ACH HA'PENIMI - cleaning the ashes from the Mizbe'ach ha'Penimi

16) [line 12] MESHANEH B'TAMID - teaches a different procedure for the Korban Tamid (different from other Korbenos Olah)

17) [line 17] PAYIS - lottery
18) [line 20] CHADASHIM L'KETORES BO'U V'HAFISU - Kohanim who have never offered the Ketores, come and make a lottery

19) [line 23] MESADER MA'ARACHAH - taught the order of the Avodos of the Mizbe'ach
20) [line 23] MI'SHMEI D'GEMARA - according to the tradition received by the entire Yeshiva

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