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1) [line 5] ACHAS V'LO SHTAYIM MI'DAM HA'PAR - (a) the blood of the Par (or of the Se'ir) is applied to the individual Keranos (corners) only once and not twice, e.g. in a case where the blood spilled before the Kohen Gadol completed the application of the blood to all of the Keranos. When the blood of a different bull is brought, the Kohen Gadol continues with the subsequent Keren and does not apply blood twice to one Keren (TOSFOS YESHANIM, RITVA); (b) Rebbi Yonasan rules that the blood of the Par and the blood of the Se'ir are applied to the Keranos of the Mizbe'ach ha'Penimi separately. Even though the verse that states "Achas ba'Shanah" (Shemos 30:10) implies that the Kohen only applies blood once a year, Rebbi Yonasan interprets this to mean that the blood of the Par *by itself* and the blood of the Se'ir *by itself* are applied only once a year

2) [line 13] MIN B'MINO CHOTZETZ (CHATZITZAH)
(a) Certain Mitzvos require that there be no intervening substance (Chatzitzah) between the person performing the action and the substance upon which or in which the action is performed. Among these Mitzvos are Tevilah (immersion in a Mikvah), where the person's skin must touch the water, and the Avodah (divine service) in the Beis ha'Mikdash, during which a foreign substance must not intervene between the Kohen and the Keli Shares (sanctified utensil), or between the Kohen's feet and the floor of the Azarah.
(b) The Gemara discusses in a number of places whether identical items (Min b'Mino) constitute a Chatzitzah or not. For example, when a Kohen collects the blood of a sacrifice in a Keli Shares that rests inside of another Keli Shares, the Amora'im ponder whether the additional utensil constitutes a Chatzitzah or not.

3) [line 21] DERECH SHEIRUS B'CHACH? - is this considered a proper way to perform the Avodah in the Beis ha'Mikdash?

4) [line 25] SIV - the fibrous substance just under the surface of the date palm
5) [line 27] KEIVAN D'MECHALCHEL - since it is permeable
6) [line 29] KELISHI - thin, runny

7) [line 1] HISCHIL MECHATEI V'YORED - (a) the Kohen Gadol applies the blood to the top of the Keren with his finger, extending the drops *downward* to the bottom of the Keren (with his palm facing downward) (RASHI); (b) when the Kohen Gadol begins to apply the blood, he *walks around* the Mizbe'ach *and goes on* to the subsequent Keranos (TOSFOS YESHANIM) (c) when the Kohen Gadol begins to *purify* the Mizbe'ach ha'Penimi, he applies the blood *and goes on* to the subsequent Keranos (RI, cited in the TOSFOS YESHANIM, TOSFOS YOM TOV)

8) [line 6] TAHARO SHEL MIZBE'ACH - the top of the Mizbe'ach (which has been cleared, "Nit'har", from ashes)

9) [line 8] AMAH - the channel of water that runs through the Azarah of the Beis ha'Mikdash, which was an Amah wide

10) [line 8] NACHAL KIDRON - the valley to the south of Yerushalayim
11) [line 8] NIMKARIN L'GANANIN L'ZEVEL - they are sold to gardeners or people who own gardens as fertilizer

12a) [line 8] MO'ALIN BAHEN - it is forbidden to derive benefit from the blood before money is given to Hekdesh in exchange.

b) [line 8] MO'ALIN BAHEN (ME'ILAH D'ORAISA UD'RABANAN)
(a) It is forbidden to derive personal benefit from anything that is Hekdesh, as the Torah states, "Lo Suchal le'Echol b'Sha'arecha ... u'Nedarecha Asher Tidor" ("You may not eat in your settlements, ... and your pledges that you will pledge" - Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount for which one transgresses this prohibition is a Perutah's worth of benefit.
(b) If someone benefited from Hekdesh intentionally, he receives Malkos and must pay to Hekdesh the amount that he benefited. However, the object from which he benefited remains Hekdesh.
(c) If someone benefited from Hekdesh unintentionally, the object loses its Kedushah. He must bring a Korban Me'ilah and repay Hekdesh the value of his benefit plus an additional *fifth* (of the ensuing total, or a *quarter* of the original value). This is true of any object that has Kedushas Damim (i.e. it's value is consecrated to Hekdesh). An object that has Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live Korban that is used in the Beis ha'Mikdash "as is") does not lose its Kedushah under any circumstances.

13) [line 10] PAR HA'BA AL KOL HA'MITZVOS (PAR HE'ELEM DAVAR SHEL TZIBUR)
(a) The Sanhedrin (the Jewish Supreme Court) must bring a Korban if they issued a mistaken ruling permitting an act that carries a Chiyuv Kares and the Jewish people in Eretz Yisrael (the majority of the people or the majority of the tribes) conducted themselves based on this ruling. The sages bring a young bull as a Chatas on behalf of each of the tribes. The people are exempt, since they relied on the Beis Din ha'Gadol. If the sin committed was idolatry, the sages bring a young bull as an Olah and a goat as a Chatas for each tribe. Each of these bulls is called a Par He'elem Davar Shel Tzibur (RAMBAM Hilchos Shegagos 12:1).
(b) The blood of these bulls was sprinkled in the Heichal on the Paroches and the Mizbach ha'Zahav. The Sheyarei ha'Dam (the remainder of the blood) was poured on the Western Yesod (foundation) of the Mizbe'ach. The remains of the bulls were burned outside of the city of Yerushalayim (Vayikra 4:13- 21).

14) [line 21] EIN MA'AVIRIN AL HA'MITZVOS
When an object upon which a Mitzvah is to be performed lies in front of a person, it is not proper to *pass by* this object without performing the Mitzvah.

15) [last line] LEHA'HU KEREN D'ICHAYEIV L'MEISAV B'REISHA - to the Keren on which he should have first put the blood (were it not for the verse "v'Yatza ..."), i.e. the southwestern Keren, which was the Keren that he first came to when he left the Paroches

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