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1) [line 1] BIGDEI KEHUNAH (BIGDEI LAVAN SHEL KOHEN GADOL)
(a) The Bigdei Lavan of the Kohen Gadol are the four white linen garments that the Kohen Gadol wore when performing the Avodas Penim (the service that included entering the Heichal and the Kodesh ha'Kodashim on Yom ha'Kipurim). They are the Kutones (long shirt), Michnasayim (breeches), Avnet (belt), and Mitznefes (turban).
(b) The Kohen Gadol did not use these garments again. There is a dispute among the Tana'im as to what is done with the Bigdei Lavan after each Yom ha'Kipurim. According to Rabanan, they were never used again. According to Rebbi Dosa, a Kohen Hedyot, whose uniform consists only of these four white garments, is permitted to use them. (See Insights to Kerisus 6:1)

2) [line 2] SHNEI KESUVIN HA'BA'IN K'ECHAD EIN MELAMDIN
(a) A Binyan Av (lit. 'building through a father,' -- father in this sense means a biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated by that subject to other comparable subjects.
(b) If two verses express the same Halachah regarding two different subjects, we cannot apply the Halachah elsewhere through a Binyan Av. Through the fact that the Torah found it necessary to repeat the law the second time, we may deduce that the Halachah is *not* meant to be applied automatically in all situations.

3) [line 4] "... V'HINICHAM SHAM" - "Aharon shall then go into the Ohel Moed, and take off the white linen garments that he wore when he entered the inner sanctuary; and he shall leave them (these garments) there." (Vayikra 16:23)

4) [line 7] EGLAH ARUGAH
(a) If a Jew is found murdered in a field (in Israel) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1).
(b) Five elders of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme Court) measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c) The elders of the city that is closest to the corpse must bring a female calf that has never been worked to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet and windpipe.
(d) The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]." (Devarim 21:7) This includes a proclamation that the dead man was not sent away from the city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).

5) [line 12] NOSAR
(a) If any meat of an animal of Kodshim remains after the time that was allotted for it to be eaten, it must be burned, as it states in Vayikra (19:6) "b'Yom Zivchachem Ye'achel umi'Macharas, *veha'Nosar* Ad Yom ha'Shelishi ba'Esh Yisaref." - ("It shall be eaten the same day that you slaughter it and on the next day, and anything that *remains* until the third day shall be burned in fire.")
(b) If someone eats Nosar intentionally he is Chayav Kares. If he eats it unintentionally, he must bring a Korban Chatas (SEFER HA'CHINUCH Mitzvah 215). Our Gemara learns that blood does not fall under the category of Nosar, such that a person who eats blood that is Nosar is only punished for eating blood.

6) [line 13] TUM'AH (TUM'AS HA'GUF)
(a) Regarding a *person* who became Tamei the Pasuk states, "b'Chol Kodesh Lo Siga," (Vayikra 12:4) from which we learn that it is forbidden for a person who is Tamei to eat Kodshim.
(b) The punishment for transgressing this Lav intentionally is Kares. If one transgresses it unintentionally he must bring a Korban Oleh v'Yored (SEFER HA'CHINUCH Mitzvah #167). If a person who is Tamei eats the blood of Kodshim, he does not transgress this prohibition.

7) [line 13] PIGUL
(a) A sacrifice that was slaughtered with the intention of eating it or offering it after its allotted time becomes disqualified. It is forbidden to eat from such a Korban as it states in Vayikra (7:18), "v'Im He'achol Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi Lo Yeratzeh, ha'Makriv Oso Lo Yechashev Lo, *Pigul* Yiheyeh." ("If [the person bringing the offering plans] to eat it on the third day, [the sacrifice] will not be accepted. It is considered Pigul (putrid, rejected) and it will not be counted in his favor.")
(b) If a person eats Pigul intentionally he is Chayav Kares. If he eats it unintentionally he must bring a Korban Chatas (SEFER HA'CHINUCH Mitzvah 144). If a person eats the blood of a Korban that is Pigul, he does not transgress this prohibition.

8a) [line 28] MI'BIFNIM - in the Kodesh ha'Kodashim
b) [line 29] MI'BACHUTZ - in the Heichal and Azarah

9) [line 7] L'MI'UTEI SHIRAYIM D'LO ME'AKVEI - to exclude the action of pouring the remainder of the blood (that was sprinkled in the Kodesh ha'Kodashim and the Heichal) on the western Yesod of the outer Mizbe'ach; although if it is not done at all there is no atonement, if it is performed out of order, there is atonement

10a) [line 9] IM KIPER KILAH - if he performs all of the actions that usually procure atonement (the *sprinkling* of the blood in the Kodesh ha'Kodashim, on the Paroches and on the Mizbe'ach, and *applying* the blood on the corners of the Mizbe'ach), he has finished; i.e. atonement is attained even if he does not pour the remainder of the blood on the western Yesod of the outer Mizbe'ach, because during the rest of the year pouring the blood on the Yesod is not a requisite for atonement
b) [line 11] IM KILAH KIPER - he only procures atonement if he completes all of the actions, including pouring the remainder of the blood on the western Yesod of the outer Mizbe'ach

11) [line 15] MASHMA'US DORSHIN - the implication of the verse regarding how to learn the Halachah

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