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1) [line 1] LITROM ES HA'MIZBE'ACH (TERUMAS HA'DESHEN)
2) [line 5] HA'MEMUNAH - (a) the Segan Kohen Gadol (RASHI); (b) the appointed Kohen who was in charge of the lottery (TOSFOS Yoma 15b, Menachos 100a)
3) [line 5] HATZBI'U - put out one or two fingers
7) [line 29] SIDUR MA'ARACHAH - arranging the wood-piles on the Mizbe'ach, as described in Tamid Perek 2
8) [line 30] SHNEI GEZIREI ETZIM - arranging on the large Ma'arachah two blocks of wood that measure one square Amah and are as thick as the block that is used to level a heaping Se'ah (Zevachim 62b). These were placed on top of the wood-pile to increase the fire (RAMBAM Temidin u'Musafin 6:1)
9) [line 38] ARBA AMOS D'AR'A, LO - [when the Mishnah describes the first Kohen to enter the *four Amos* of the Mizbe'ach] it does not mean the four Amos on the ground that are in front of the ramp
10) [line 39] KAMAISA, NAMI LO - it also does not mean the bottom four Amos of the ramp itself
11) [line 40] D'LO MESAIMA MILSA - lit. the area is not distinguishable, i.e. this does not define a specific location
12) [line 40] D'GABEI MIZBE'ACH TENAN - the Mishnah is referring to the top four Amos of the ramp that are next to the Mizbe'ach
13) [line 1] AMAH YESOD/AMAH SOVEV
14) [line 4] V'NIMNINHU L'DIDHU - let them count the Kohanim themselves
16) [line 8] LISHNA D'MIVZAK - in the sense of being broken (a fragment of
*18*) [line 16] "K'CHOL HA'YAM", U'CHESIV "ASHER LO YIMAD V'LO YISAFER" - (a) that is, the second verse implies that the Bnei Yisrael have no number, they are so numerous, RASHI; (b) alternatively, from the second verse it is implied that it is *prohibited* to count the Jewish People, RABEINU CHANANEL
19) [line 31] "SOV ATAH U'FGA BA'KOHANIM" - "You, [Do'eg,] circle around and kill the Kohanim." (Shmuel I 22:18)
20a) [line 31] KAMAH LO CHALI V'LO MARGISH - how greatly assured, without
need to be sick from grief or worry
21) [line 32] SHA'UL B'ACHAS V'ALSAH LO - Shaul committed one transgression and it counted for him (to cause his death and to terminate his kingship)
22a) [line 34] URIYAH - Uriyah ha'Chiti was guilty of treason (Shabbos 56a,
baed upon Shmuel II 11:11). As a result, David instructed his general Yo'av
to see to it that Uriyah be sent to the front lines of the battlefield to be
killed by the Amonites. The Gemara (ibid.) claims that David should have
tried him in front of the Sanhedrin.
23) [line 34] IPAR'U MINEI - They (in Heaven) took retribution from him
25) [line 36] LAI! IPAR'U MI'GUFEI - it is not so! Indeed, They (in Heaven) punished him on his body (for the incident with Bas Sheva)
26) [line 38] "YASHUVU LI YERE'ECHA, V'YOD'EI EDOSECHA" - "May they return to me, those who fear You and who know Your testimonies" (Tehilim 119:79) - This verse is referring to the Sanhedrin.
27) [line 38] "HASHIVAH LI SESON YISH'ECHA; V'RU'ACH NEDIVAH SISMECHENI" - "Restore to me the joy of Your salvation, and with a generous spirit sustain me." (Tehilim 51:14) - This verse is referring to the Shechinah, and it appears in the Psalm that begins, "When Nasan the Prophet came to him (David), because he had relations with Bas Sheva." (Tehilim 51:2)
28) [line 38] KIBEL DAVID LASHON HA'RA - David ha'Melech was forced to flee from Yerushalayim because of the rebellion of his son, Avshalom. Tziva, the slave of the house of Shaul ha'Melech, claimed that the last remaining descendent of Shaul, Mefivoshes, was also disloyal to David (Shmuel II 16:1- 4). As a result, David took away half of the inheritance of Shaul from Mefivoshes and gave it to Tziva. After the defeat of the rebellion of Avshalom, the verses describe the meeting between David and Mefivoshes: "And Mefivoshes the son of Shaul came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came back in peace." (Shmuel II 19:25) - The two possibilities for his behavior were: (a) he was loyal to King David, mourning the fact that the king was temporarily deposed; (b) he was disloyal to King David, and did not beautify himself at the king's return. He claimed that Tziva'a lied about his intentions.
29) [line 41] RECHAV'AM V'YERAV'AM - Rechav'am, the son of Shlomo ha'Melech, took the counsel of his young advisors and continued the high tax and hard labor that Shlomo had instituted (Melachim I 12:14). As a result, the people rebelled under the leadership of Yerav'am ben Nevat of the tribe of Efrayim, and 10 tribe seceded from the kingdom. Our Gemara relates that this incident also served as a punishment for David ha'Melech.
30) [line 43] ACHVI'U LEI - they (in Heaven) showed him