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1) [line 2] B'KODE'ACH B'SOCHO - [the Beraisa which says that a vessel containing even less than a Revi'is may be used by a Kohen for Kidush Yadayim v'Raglayim refers to a case] (a) where it (the small vessel) is imbedded into it (the Kiyor, such that the Kohen is washing from the water that enters the small vessel from the Kiyor to which it is attached) (RASHI); (b) where he submerges it (the small vessel) into it (the Kiyor, and he then removes the small vessel and uses it for Kidush Yadayim v'Raglayim) (TOSFOS)
2) [line 3] "[B'VO'AM EL OHEL MO'ED UV'KARVASAM EL HA'MIZBE'ACH] YIRCHATZU..." - "[When they come to the Ohel Mo'ed and when they approach the Mizbe'ach,] they will wash..." (Shemos 40:32) - The word "Yirchatzu" is considered to be superfluous, because the previous verse mentions washing already. It must be that this word is intended to teach that other vessels besides the Kiyor may be used.
3) [line 4] IY HACHI KELI CHOL NAMI - if so (if the verse of "Yirchatzu" teaches that other vessels, besides the Kiyor, may be used for Kidush Yadayim v'Raglayim), then an unsanctified vessel also [should be permitted to be used]!
4) [line 4] KELI CHOL LO MATZIS AMART - you cannot say [that the verse is including] unsanctified vessels
5) [line] MI'KANO - [as we can prove] from the law regarding its Kan. The Kan is the copper base upon which the Kiyor sits, as described in Shemos 30:18.
6) [line 6] EINO MEKADESH - it (i.e. water from the Kan) cannot be used for Kidush Yadayim v'Raglayim of the Kohanim
7) [line 12] SHE'EIN ASUY L'SOCHO - that is not made to be a receptacle (since it is not made to hold water, the Kohen cannot use it for Kidush Yadayim v'Raglayim; in contrast, an ordinary vessel which is made to hold water perhaps could be used, even though it is not sanctified)
8) [line 17] HA'MASHLIM L'MEI MIKVAH - the type of liquid that may be used to complete the [40 Se'ah minimum of the] waters of a Mikvah
9) [line 19] TIT HA'NIDOK / HA'NAROK - (a) very thin mud [which can be poured from one utensil into another] (RASHI here); (b) very loose mud which can be poured [from one utensil into another] (Sukah 19b and RASHI there)
10) [line 19] SHOCHEH - bends over [and drinks from it]
12) [line 22] AFILU B'EINAIHU NAMI - [one may immerse in them] even in their actual form (that is, if Reish Lakish was referring to Yavchushin, then he would not have said that they may be used to "complete" the 40 Se'ah minimum requirement of the waters of a Mikvah, because it is permitted to immerse in a Mikvah which is entirely comprised of Yavchushin)
13) [line 24] TECHILAS BERIYASO MIN HA'MAYIM - the beginning of its formation is from the water (the Yavchushin are formed from the water, and therefore they may be used to fill a Mikvah)
14) [line 25] EINO SHEL DAG - the fluid that drained from the eye of a large fish
15) [line 26] NASAN SE'AH V'NATAL SE'AH - if one put one Se'ah of liquid which, by itself, is ineligible to be used for a Mikvah, into a valid Mikvah containing 40 Se'ah of water, and then removed one Se'ah of the Mikvah's contents, the Mikvah remains valid. This is because the ineligible liquid became Batel when it entered the valid Mikvah.
16) [line 27] MECHUVANOS - exactly
18a) [line 31] MACHATIN - needles
19) [line 33] MAYIM CHAYIM - flowing spring water
20) [line 34] "VEHA'KEREV VEHA'KERA'AYIM YIRCHATZ] BA'MAYIM" - "[And the innards and the forelegs he shall rinse] in water" (Vayikra 1:13; see also Vayikra 1:9)
21) [line 34] MAZUG - diluted wine
24) [line 4] MEI MA'AYAN - the water of a spring
27) [line 13] SHE'NISNAKRU MA'ASAV L'AVIV SHEBA'SHAMAYIM - his deeds have made him become estranged (like a Nochri) to his Father in the heavens
28) [line 20] ZIKNEI DAROM - the elders of the south (regarding the identity of the Ziknei Darom, see PIRYO B'ITO to Zevachim, vol. 1, footnotes, page 182-183)
29a) [line 20] TEMEI SHERETZ - a Kohen who is Tamei with Tum'as Sheretz (see
Background to Zevachim 3:15)
30) [line 21] MI'TOCH SHE'MERATZEH B'TZIBUR, MERATZEH NAMI B'YACHID - since,
when he offers a communal offering, he finds favor [and the Korban he
offers is accepted even though he is Tamei], he also finds favor when he
offers an individual's Korban (RITZUY TZITZ)
31) [line 22] TEMEI SHERETZ NAMI LEISI B'KAL VA'CHOMER - a Kohen who is Tamei with Tum'as Sheretz should also be allowed to offer a Korban, based on a Kal v'Chomer [from Tamei Mes]
32) [line 23] SHE'TA'UN HAZA'AH SHELISHI U'SHEVI'I - who requires Haza'ah on
the third and seventh days (TUM'AS MES)
33) [line 29] EIN SHOCHATIN V'ZORKIN AL TEMEI SHERETZ
34) [line 32] TAKA LEHU REISH LAKISH LI'DEROMA'EI - Reish Lakish yelled loudly at the elders of the south (i.e. he was strongly opposed to their opinion)
35) [line 36] [SHE']MESHALCHIN KORBENOSEIHEN - they may send their Korbanos with a Shali'ach
36) [line 41] "[DABER EL BENEI YISRAEL LEIMOR,] 'ISH ISH KI YIHEYEH TAMEI [LA'NEFESH O V'DERECH RECHOKAH LACHEM O L'DOROSEICHEM] V'ASAH FESACH LA'SH-M. BA'CHODESH HA'SHENI... '" - "[Speak to the children of Israel saying,] 'If any man shall be Tamei [because of a dead body or be on a distant road, whether you or your [future] generations,] he shall make the Pesach [Sheni] Offering to HaSh-m. In the second month (Iyar), [on the fourteenth day in the afternoon they shall do it; with Matzos and bitter herbs they shall eat it.']" (Bamidbar 9:10-11) - The Gemara learns from this verse that a person who is Tamei on Pesach should not send his Korban Pesach with a Shali'ach, but rather he should bring it himself on Pesach Sheni when he is Tahor.
37) [last line] "ISH LEFI OCHLO"