[21a - 24 lines; 21b - 25 lines]
1)[line 1]ôøä ãèîåéé îèîéðï ìéäPARAH D'TAMUYEI METAM'INAN LEI- the Kohen who burns the Parah Adumah becomes Tamei, and therefore he becomes Tamei between the sanctification performed in the Azarah and the performance of the Avodah
2)[line 3]öãå÷éïTZEDUKIN- the Tzedukim (and Baitusim) were students of Tzadok (and Baitus) who rejected the Oral Torah (Avos d'Rebbi Nasan 5:2).
3)[line 4]áîòåøáé ùîù äéúä ðòùéúBI'ME'URAVEI SHEMESH HAYESAH NA'ASEIS- it was done with a person who was Tamei who has waited until nightfall after he immersed during the day, completing his purification (and not with a Tevul Yom)
4)[line 6]ãèáåì éåíTEVUL YOM
A Tevul Yom is a person or vessel that has immersed in a Mikvah, but requires night to fall before becoming completely Tahor. The Tum'ah level of a Tevul Yom is minimal; he or it is only considered a Sheni l'Tum'ah. This means that if he or it touches Terumah or Kodesh, the Terumah or Kodesh become Pasul and must be burned. Chulin that he or it touches does not become Tamei at all.
5)[line 8]"åøçöå àäøåï åáðéå îîðå àú éãéäí åàú øâìéäí""V'RACHATZU AHARON U'VANAV MIMENU ES YEDEIHEM V'ES RAGLEIM" - "From it, Aharon and his sons shall wash their hands and their feet" (Shemos 30:19) (KIDUSH YADAYIM V'RAGLAYIM)
See Background to Zevachim 17:18.
6)[line 11]áîé îòøäB'MEI MA'ARAH - with water of a cave (MEI CHATAS: Purification from Tum'as Mes)
(a)If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to go to the Mikvah. On the third and seventh days he must have Mei Chatas (spring water mixed with ashes of the Parah Adumah) sprinkled on him. A person who is Tahor dips three hyssops (Ezov) which have been bound together into the Mei Chatas and sprinkles them on the person who is Tamei. Afterwards, he immerses in a Mikvah to complete his purification (Bamidbar 19: 11-19).
(b)The water that is used to make Mei Chatas must be spring water. If it is standing water that comes from a cave, it is unfit for use as Mei Chatas.
(c)A Kohen who asks for a fee to perform the sprinkling process of the Mei Chatas may be penalized that even if he draws water from a spring, it is considered Mei Me'arah. TOSFOS (Kidushin 58b, DH Meimav) states that his water is simply not considered spring water but rather standing water. RASHI (ibid., DH Mei Me'arah) explains that it is considered Seruchim (lit. foul-smelling) because of his poor conduct.
7)[line 11]îé ëéåøMEI KIYOR- the water from the Kiyor was used to sanctify in a similar manner to the water gathered in a pit; i.e. had the Kohen immersed in the Kiyor and performed the Avodah it would have been valid. In this case, the Kohen's hands and feet are sanctified, not because of the Tevilah, but because the Kohen would have submerged his hands and feet and that sanctification would have been valid.
8)[line 15]îé ëéåø ðôñìéï ìîúéøéï ëîúéøéïMEI KIYOR NIFSALIN L'MATIRIN K'MATIRIN- the waters of the Kiyor become Pasul for the ones who permit it in the same way the ones that permit become Pasul. This refers to those parts of a Korban which, when offered on the Mizbe'ach, permit the remainder of the Korban to be eaten or sacrificed. Rebbi Chiya bar Yosef maintains that the water in the Kiyor is subject to the same restrictions that pertain to the Kohen performing the Avodah with the Korbanos. If the Kiyor was not immersed before sundown, or it was immersed from before sundown but brought out during the course of the night, its waters are Pasul.
9)[line 17]áòîåã äùçøB'AMUD HA'SHACHAR- at dawn
21b----------------------------------------21b
10)[line 1]âæéøú ùé÷åòGEZEIRAS SHIKU'A- [there is an argument whether or not the Chachamim made a] decree of submerging. (a) According to TOSFOS, this decree requires that the Kiyor must be submerged all night, lest people think that it was submerged before sundown. On the other hand, if it was not submerged, Rebbi Yochanan says that the water is Pasul mid'Rabanan while Rebbi Chiya bar Yosef says that it is Pasul mid'Oraisa. (b) According to RASHI, this decree states that the Kiyor is not to be lifted up at night lest it not be submerged again before dawn, and then the water will become Pasul.
11)[line 2]ìúøåîú äãùïL'TERUMAS HA'DESHEN (TERUMAS HA'DESHEN)
(a)Every morning a Kohen must remove some of the ashes from the consumed sacrifices and place them southeast of the Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos from the foot of the ramp, as described in Vayikra 6:3.
(b)It is forbidden to derive benefit from these ashes even after they are placed at the side of the ramp. Generally, after the completion of a Mitzvah that is performed with a particular object, it becomes permitted to derive benefit from the object (if it was previously forbidden). The Torah specifies that with regard to Terumas ha'Deshen, however, even though its Mitzvah has been completed once the ashes are placed on the floor of the Azarah, they remain Asur b'Hana'ah.
12)[line 13]îåëðéMUCHANI- a wheel to raise and lower the Kiyor. (See RAMBAM, PEIRUSH HA'MISHNAYOS to YOMA 37a)
13)[line 17]áâéìâìàB'GILGALA- with a wheel
14)[line 18]áçåîøúéäB'CHUMRATEI- with its wheel
15)[line 20]âáéðé ëøåæGEVINI KARUZ- the voice of Gevini the Announcer. He would stand every morning on Har ha'Bayis in front of the closed door of the Beis ha'Moked and proclaim "Arise Kohanim and Yisraelim for your service." "Gevini" was the name of the first person given this charge, and his name became the title for the subsequent officials who held this position in subsequent generations (see Shekalim 5:1).
16)[line 20]áé úøé äéëøé äåå òáãéBEI TREI HEIKEREI HAVU AVDEI- they would make two signals
17)[line 25]øáéòéúREVI'IS- a quarter of a Log, approximately 75, 86.4 or 150 cc, depending upon the differing Halachic opinions