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1) [line 2] KAROV - a relative
2) [line 3] KAVOD GADOL CHALAK - bestowed [upon her] a great honors

3) [line 5] CHOLTAH / POTRAH (NEGA'IM: HESGER / HECHLET)
(a) When a Jew develops a mark on his body the size of a Gris (a Cilician bean, approximately the size of a dime) that looks like the skin disease of Tzara'as, a Kohen must be summoned to ascertain whether or not it is a Nega Tzara'as. (Depending on the type of mark, this is determined by different factors -- see below, (b).) The Kohen inspects the mark during the day, but not in bright sunshine and not under conditions that obstruct the sunlight, such as a cloudy day or a darkened room. If it is indeed a Nega Tzara'as, the Kohen pronounces him Tamei, initiating a one or two-week period of quarantine or "Hesger" (depending on the type of blemish). During this period, he is known as a Metzora Musgar. If no "Simanei Tum'ah" (signs of Tum'ah - see Background to Bava Metzia 86:29) appear in the mark during that time, the Kohen pronounces the Metzora Musgar to have become Tahor. If Simanei Tum'ah do appear in the mark at the end of the first or second week of Hesger - or even when the Kohen first sees the Nega or after the Metzora has become Tahor - the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away, after which the Kohen pronounces him to have become Tahor.
(b) There are four types of blemishes that constitute Neg'ei Tzara'as (blemishes or marks of the skin disease Tzara'as) that affect a Jewish person: Nig'ei Basar; Shechin or Michvah; Nesek; Karachas or Gabachas. (For a detailed description of the Halachos of a Metzora, a person afflicted with Tzara'as, see Background to Sanhedrin 87:7a. For a full discussion of the process by which a Metzora becomes Tahor, see Background to Avodah Zarah 74:4 and Background to Kidushin 35:24c-e.)
(c) The four marks that make a person a Metzora through Nig'ei Basar, Shechin or Michvah and Karachas or Gabachas are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an eggshell (RASHI).

4) [line 8] SEMACHOS - happy events; reasons to be happy
5) [line 9] HAYESAH ELISHEVA YESEIRAH - Elisheva, the sister of Nachshon Ben Aminadav, who married Aharon ha'Kohen, had five reasons to be happy on the day of the consecration of the Mishkan, over and above the rest of the women of Yisrael

6a) [line 10] YEVAMAH MELECH - her brother-in-law, Moshe, was the king (leader)
b) [line 10] ISHAH KOHEN GADOL - her husband, Aharon, was the Kohen Gadol
c) [line 10] BENAH SEGAN - her son, Elazar, was the deputy Kohen Gadol
d) [line 11] BEN BENAH MASHU'ACH MILCHAMAH - her grandson, Pinchas, was the Mashu'ach Milchamah

d) [line 11] MASHU'ACH MILCHAMAH

(a) There is a Mitzvah to appoint a Kohen at the onset of a war to speak to the soldiers and encourage them. This Kohen is anointed with the Shemen ha'Mishchah, and is therefore called the Meshu'ach Milchamah.
(b) Before the soldiers leave Eretz Yisrael for the front, the Kohen reads the verses in Devarim (20:5-7) which order certain people to return to their homes. These people are: 1. a person who recently built a house but did not yet consecrate it ("Chanukas ha'Bayis"; did not yet live in it -- RASHI to Devarim 20:5); 2. a person who recently planted a vineyard but did not yet redeem the fourth-year fruits; and 3. a person who recently betrothed a woman but did not yet marry her. A Shoter (officer) present also reads the next verse (ibid. 20:8) that instructs all of those who are afraid of the battle (because of their personal sins) to return to their homes, lest they instill fear in the rest of the soldiers going to battle. (This interpretation of the word "afraid" follows the opinion of Rebbi Yosi ha'Gelili or Rebbi Yosi (Mishnah to Daf 44a). Rebbi Akiva (ibid.) takes this verse literally.)
(c) Before the onset of each battle, the Kohen admonishes the soldiers not to fear the battle, reading verses 20:3-4. He encourages them that even if their only merit is the fact that they read Keri'as Shema twice daily, this is enough to save them. (RAMBAM Hilchos Melachim 7:1-3, SEFER HA'CHINUCH #526)
(d) According to our Gemara, it seems that Pinchas was appointed the Meshu'ach Milchamah on the day of the Chanukas ha'Mishkan, long before the verse records that he went out to the battle against Midyan (Bamidbar 31:6). This follows the opinion that Pinchas was appointed to the Kehunah even before he killed Zimri (MAHARSHA). Alternatively, he may have been appointed Meshu'ach Milchamah without being appointed to the Kehunah (DA'AS ZEKENIM to Bamidbar 25:13)

7) [line 12] AVEILAH AL SHENEI VANEHA - in mourning over the loss of her two sons, Nadav and Avihu

8) [line 14] CHARON AF - fury
9) [line 14] NE'EMAR BO ROSHEM - a direct consequence is stated in the Torah

10) [line 17] SHIV'AS YEMEI HA'MILU'IM
(a) The first seven days of the Avodah in the Mishkan in the desert were called "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the status of the Kohanim as Divine servants was "filled," coming to its completion (RASHI to Vayikra 8:22). These seven days started on the 23rd of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.
(b) During the Yemei ha'Milu'im, the Kohanim and all of the parts and the utensils of the Mishkan were smeared with Shemen ha'Mishchah (see Background to Shekalim 16:6). Many Korbanos, called Korbanos ha'Milu'im, were offered. Moshe Rabeinu officiated as the Kohen Gadol during these days, teaching the Avodah to Aharon and his sons. On each day, Moshe assembled and dissembled the Mishkan, until the eighth day, on which he left it standing. On that day, Aharon was officially appointed as the Kohen Gadol and the Shechinah descended to dwell permanently in the Mishkan (RASHI ibid. 9:23).

11) [line 20] L'DOROS HU DI'CHESIV - it (the verse Divrei ha'Yamim I 23:14) was written [at the time of the writing of Divrei ha'Yamim] for future generations (and as such, has no bearing on the status of Moshe, who passed away many years earlier)

12) [line 23] SETARO - he slapped him
13a) [line 24] HASBIR LO PANIM - be kind to him
b) [line 25] HA'EIZ PANECHA BO - be insolent to him

14) [line 25] EIPOCH - reverse [the opinions of Rebbi Yochanan and Reish Lakish (with regard to the explanation of the verse "v'Nitzavta")]

15) [line 25] EIMAS MALCHUS - fear of the monarchy
16) [line 26] L'DIDEI LO KA'AMAR LEI - but to him (Pharaoh) he did not say [those insolent words]

17) [line 28] NASNU - Beis Din Shel Ma'alah (the Heavenly Court) did not grant him [the monarchy]

18) [line 29] "... KI HAVI'OSANI AD HALOM." - "... that You have brought me until here." (Shmuel II 7:18) - David ha'Melech is praising HaSh-m for giving him the monarchy, to which the word "Halom" hints.

19) [line 31] "HA'VA OD HALOM ISH?" - "Did the man arrive here as yet?" (Shmuel I 10:22) - Shmuel was about to proclaim Shaul as king over all of Benei Yisrael at an assembly of the nation at Mitzpah. A lottery was cast and Shaul was singled out. However, they were not able to find him. (Again, the word "Halom" hints to the fact that they were looking for the king.) They next asked of the Urim v'Tumim whether Shaul had attended the assembly or not. They were told that he was hiding "among the equipment [of the people]" due to his great modesty.

20) [line 32] ISH BOSHES - the son of King Shaul, who was crowned king by Avner, the commander-in-chief of the army of King Shaul (Shmuel II 2:8-9)

21) [line 33] B'GAVEI LO KA'IM - his own [monarchy] was not established [as a lasting monarchy]

22) [line 34] "LO YIGRA MI'TZADIK EINAV V'ES MELACHIM LA'KISEI..." - "He will not remove His eyes from a righteous person until he is on the throne with kings; [He establishes them [there] for ever, and they are exalted.]" (Iyov 36:7) - The Gemara (Megilah 13b) shows that HaSh-m fullfils the wish of the righteous by rewarding them with descendents that follow in their footsteps. In a similar vein, our Gemara uses this verse to show that when a person is granted the monarchy, the initial grant insures him that his monarchy will be permanent.

23) [line 35] HEGIS DA'ATO - he becomes haughty
24) [line 35] MASHPILO - He belittles him; He brings shame on him
25) [line 35] "V'IM ASURIM BA'ZIKIM, YILACHDUN B'CHAVLEI ONI. [VA'YAGED LAHEM PA'ALAM, U'FISH'EIHEM KI YISGABARU.]" - "And if they are bound in fetters, and are held in cords of affliction. Then He declares to them their work, and their transgressions when they behave arrogantly." (Iyov 36:8-9) - They are bound in fetters and held in cords of affliction *because* they behave arrogantly.

26) [line 40] TAM - [a Kohen who is] complete; unblemished
27) [line 40] BA'AL MUM ME'IKARO - a Kohen born with a blemish
28) [line 43] KELAPEI LAYA?! - Towards which direction is it turning? (The opposite would be reasonable!)

29) [line 1] KI TAMEI - like [the case of one who is] Tamei
30) [line 1] KAMAH D'LO MISKAN - as long as he does not lose his blemish (lit. does not become mended)

31) [line 8] HA LO KETANI - this one (Katan), the Tana did not teach
32) [line 10] RACHMANA RABYEI - (lit. the Merciful One) HaSh-m included him (the Ba'al Mum) [to be among those to whom Kodshim is divided, through the Ribuy (inclusion) in the Torah deduced from the verse brought earlier (Daf 99a)]

33) [line 19] BEINTAYIM - in between [Zerikas ha'Dam and Haktaras ha'Eimurim, but he immersed in a Mikvah and became Tahor before the Haktaras ha'Eimurim]

34) [line 23] GEMIRNA [LEI] - I learned [it]
35) [line 23] D'AMAR B'VEIS HA'KISEI - [a line of reasoning] that he formulated (lit. said) in the bathroom

36) [line 24] DANTAH - you may learn the following Din (teachings based upon the principle of Kal va'Chomer -- see Background to Avodah Zarah 46:22)

37) [line 25] SHE'YAFEH KOCHACHA B'CHATASCHA - where your power is greater with regard to [offering] your own Korban Chatas (since when you are Tahor you may come to the Beis ha'Mikdash and offer your own Korban Chatas, receiving a share in the meat and the hide, even during a week that is not the week in which your Mishmar works)

38) [line 25] DECHISICHA ME'CHATAS YISRAEL - I can push you off from receiving a share of the Korban Chatas of a Yisrael (since a Tevul Yom does not receive a share of the Kodshim, even though he will be Tahor at nightfall, as our Mishnah (Daf 98b) states)

39) [line 25] SHE'HURA KOCHACHA B'MINCHASECHA - where your power is weaker with regard to [eating] your own Minchah (since all Menachos of Kohanim are burned - Vayikra 6:16)

40) [line 26] IM DECHISANI... - if you have pushed me off from receiving a share in the Chatas of a Yisrael, because your power with regard to your own Chatas is as strong as my power in my own Chatas, can you push me off from receiving a share in the Minchah of a Yisrael, where you do not have any greater power in your own Minchah than I do in my Minchah?

41) [line 26] SHE'KESHEM SHE'YAFEH KOCHI, KACH YAFEH KOCHACHA - where my power is just as strong with regard to offering my own Korban Chatas as your power in offering you own Korban Chatas

42) [line 28] BO HAKREV V'ECHOL! - Come, offer it, and eat! (which the Tevul Yom obviously cannot do)

43) [line 31] U'MAH IM SHE'DECHISANI... - if you have pushed me off from receiving a share in the Minchah of a Yisrael, where your power with regard to your own Minchah is as weak as my power in my own Minchah, can you push me off from receiving a share in the Chatas of a Yisrael, where I have as much power in my Chatas as you do in your own Chatas?

44) [line 33] BO CHATEI V'ECHOL! - Come, offer the Chatas [of the Yisrael], and eat!

45) [line 39] KULAV VA'CHAMURAV AL ROSHO - his Kal va'Chomer arguments "on his head," carrying them away since he was not able to "sell" any of them

46a) [line 39] ONEN MI'YEMINO - the Onen to his right (who similarly does not receive a share in the Kodshim to eat after nightfall, as our Mishnah (Daf 98b) states, since he, too, cannot perform the Avodah)
b) [line 39] MECHUSAR KIPURIM MI'SEMOLO - the Mechusar Kipurim to his left (who likewise does not receive a share in the Kodshim to eat after nightfall, as our Mishnah (Daf 98b) states, since he, too, cannot perform the Avodah)

47) [line 40] PARICH RAV ACHAI - Rav Achai challenged [the previous Sugya, asking why Rebbi Elazar b'Rebbi Shimon did not bring an example of the Kohen Tevul Yom requesting to receive a portion in a Korban Bechor]

48) [line 42] D'CHULEI DILI - which is all mine (the Korban Bechor (see Background to Zevachim 2:8) is one of the Matnos Kehunah that is not apportioned to the Mishmar of Kohanim that is at work in the Beis ha'Mikdash at the time. Rather, the owner of a Bechor chooses to present it to the Kohen of his choice. The assumption is that he will choose a Kohen who is fit to perform the Avodah at that time (RASHI). As such, the Kohen who is Tahor, who received a Bechor, pushes away the Kohen Tevul Yom based on an argument similar to the Kal va'Chomer arguments of the above Sugya. Since he is able to push him off from receiving a share in the Korban Chatas of a Yisrael, where he (the Kohen who is Tahor) has a weak power in it, since he cannot provide his family with the meat of the Chatas, all the more so can he push him off from receiving a portion of the Bechor, where his power is greater than that of the Kohen Tevul Yom, who did not receive the Bechor -- See YOSEF DA'AS citing the RASHBA)

49) [last line] L'HARHER - to think [thoughts of Torah]

50) [last line] MERCHATZ (MERCHATZ: ISUR HIRHUR)
(a) Generally, the Merchatz (bathhouse) at the time of the Mishnah and the Gemara consisted of three rooms. In the outer room, all people present were fully-dressed. The middle room contained people who were dressed and people who were undressed. In the inner room, all people were undressed.
(b) In the outer room, it is permitted to put on Tefilin and speak Divrei Torah. In the middle room (and certainly in the inner room) one is prohibited to put on Tefilin and one may not speak Divrei Torah. If no one in the middle room is undressed, the Achronim argue as to whether these Halachos apply (MISHNAH BERURAH 45:5). The reason for these prohibitions is that a Merchatz has the quality of "Nafish Zuhamaso" - "its filth is great," giving it the status of a bathroom, where putting on Tefilin and speaking Divrei Torah are prohibited.
(c) Thinking about Divrei Torah is permitted in the outer and the middle rooms, but prohibited in the inner room, as it is prohibited in a bathroom (SHULCHAN ARUCH Aruch Chayim 85:2).

51) [last line] L'ONSO - accidentally (he was accidentally thinking about the Halachos of the previous Sugya in in his mind -- RASHI; see YOSEF DA'AS)

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