[10a - 60 lines; 10b - 51 lines]
1)[line 1]זמן עצי כהנים והעםZEMAN ATZEI KOHANIM V'HA'AM (KORBAN EITZIM)
(a)During the construction of the second Beis ha'Mikdash, there was a shortage of firewood for the Mizbe'ach. A number of families donated wood from their private stores to the Beis ha'Mikdash at that time. In recognition of this Mitzvah, these families and their descendants were granted the privilege of bringing wood to the Beis ha'Mikdash at a certain appointed time every year (Nechemyah 10:35).
(b)The day upon which they were to bring their Korban Eitzim was a personal Yom Tov for the family. They would offer Olos Nedavah upon the Mizbe'ach, and would not fast, deliver a eulogy or engage in Melachah (RAMBAM Hilchos Klei ha'Mikdash 6:9).
(c)The Mishnah lists the families who had this privilege, and at which times they brought their Korban Eitzim (Ta'anis 26a).
2)[line 1]מה ראו... לְהִימָּנוֹת?MAH RA'U L'HIMANOS?- why did they see fit to appoint [specific families and times? [Any individual who wishes to donate wood for the Mizbe'ach may do so!]
3)[line 11]במַכְשִׁירֵי קרבןMACHSHIREI KORBAN- those things necessary in order for the Korban to be offered
4)[line 11]כָּל עַמָּא מוֹדְיִי (כולי עלמא מודים)KOL AMA MODI'I- everyone agrees
5)[line 13]כֻּתּוֹנֶת לִבְנָהּKUTONES LI'VNAH - a [priestly] tunic for her son (BIGDEI KEHUNAH)
(a)Every Kohen wore four white linen garments while performing the Avodah. The Bigdei Kehunah of a Kohen Hedyot are:
1.the Kutones (long shirt),
(b)Our Gemara discusses the mother of a Kohen who wishes to make the tunic for her son to wear during the Avodah.
6)[line 19]אותן הימיםOSAN HA'YAMIM - on those dates (MEGILAS TA'ANIS)
(a)Megilas Ta'anis was written in the times of the Tana'im, at the end of the period of the second Beis ha'Mikdash. It is a list of dates that were set aside as holidays, due to miracles that occurred on these days to Bnei Yisrael. On some of the dates, fasting alone was forbidden. On others, delivering a eulogy was also included in the Rabbinical prohibition. Whether fasting and/or delivering a eulogy are permitted on the preceding or following day is the subject of a Machlokes Tana'im (Ta'anis 15b; see Gemara there 18a). These days were transcribed in the Megilah so that they not be forgotten. One of the holidays mentioned in Megilas Ta'anis is the day upon which a family brought their Korban Eitzim.
(b)Following the destruction of the second Beis ha'Mikdash, the holidays of Megilas Ta'anis were no longer observed, with the exception of Chanukah and Purim (Gemara Rosh Hashanah 19b). The Gemara explains that since we experience Divine help so frequently under the rule of the nations, we are unable to celebrate every day upon which we experience salvation (Shabbos 13b).
7)[line 20]בשעת קרבןSHE'AS KORBAN- when Korbanos are offered; i.e., when the Beis ha'Mikdash was standing
8)[line 23]סְנָאָה בן בנימיןSENA'AH BEN BINYAMIN- Sena'ah of the Shevet of Binyamin. He was the head of one of the families who merited to bring the Korban Eitzim.
9a)[line 24]והיינו מִתְעַנִּיןV'HAYINU MIS'ANIN- and we would [begin to] fast [to mourn the destruction of the Beis ha'Mikdash]
b)[line 25]ולא מַשְׁלִימִיןV'LO MASHLIMIN- but we did not finish the fast, since the tenth of Av was the day upon which my family brought the Korban Eitzim. Rebbi Eliezer, who observed his personal holiday even after the destruction of the Beis ha'Mikdash, is disagreeing with Rebbi Yosi. This disproves the theory of Rebbi Acha, who maintained that there is no such thing as a privately donated Korban Tzibur according to anyone other than Rebbi Yosi.
10)[line 28]כל קרבנותKOL KORBANOS- and all Korbenos Minchah (RASHI Menachos 83b - see Tosfos ibid.)
11)[line 28]באיןBA'IN- may be [composed of grain] from
12)[line 29]החדשCHADASH- see Background to 9:64
13)[line 32]מן הַסּוּרְיָאMIN HA'SURYA- [even] from certain parts of modern-day Syria that were conquered by David ha'Melech. Surya shares certain Halachic qualities with Eretz Yisrael
(a)The Mitzvah of Bikurim consists of bringing those fruits which were the first to emerge in one's field at the beginning of the season to the Beis ha'Mikdash. After arriving in the Beis ha'Mikdash, while the basket is still on his shoulder, the owner of the fruit recites specific verses (Devarim 26: 3, 5-10) which thank HaSh-m for taking us out of Egypt and giving us the land of Eretz Yisrael. He then places his basket of fruit at the base of the southwestern corner of the Mizbe'ach (RAMBAM Hilchos Bikurim 3:12) and bows down before HaSh-m. Afterwards, he gives the Bikurim to a Kohen (Mishnah Bikurim 3:8, RAMBAM ibid. 3:1).
(b)The Mitzvah of Bikurim applies only to the seven species with which the land of Eretz Yisrael is blessed (Devarim 8:8) - wheat, barley, grapes, figs, pomegranates, olives and dates (Bikurim 1:3, RAMBAM ibid. 2:2). (Although many other types of produce now grow in Eretz Yisrael, these are the only species of produce truly indigenous to Eretz Yisrael. Other "immigrant" species may be destroyed by drought or harsh weather, but these seven will always grow in the land [heard from a leading botanist - MK].)
(c)In certain instances, one does not recite any verses when bringing Bikurim (Mevi v'Eino Korei). For example, if one brings Bikurim between Sukos and Chanukah, he does not recite any verses (see Pesachim 36b and RASHI there).
15)[line 38]מה חָרִישׁ רשות...MAH CHARISH RESHUS...- Regarding Shabbos, the Torah commands, "... be'Charish uva'Katzir Tishbos" - "... rest from plowing and reaping" (Shemos 34:21). Rebbi Yishmael derives from these extra words that one may reap grain for the Korban ha'Omer even on Shabbos.
16)[line 40]כְּדַעְתֵּיהּ (לטעמיה)K'DA'TEI- rules here in accordance with his opinion elsewhere
17)[line 44]רבי ישמעאל היאREBBI YISHMA'EL HI- It must be Rebbi Yishmael, for according to those opinions that one may bring grain from Chutz la'Aretz for the Korban ha'Omer and Shtei ha'Lechem, what reason is there to permit the desecration of Shemitah (by harvesting the Sefichim in the normal fashion)?
18)[line 46]ההן (האי)HA'HEN- that
19)[line 46]מהו שֶׁיִּזְרַע בתחילה?MAHU SHE'YIZRA BI'TECHILAH?- may one plant it during Shemitah?
20)[line 47]לא נמצא כקוֹמֵץ על השיריים שאינן נאכליןLO NIMTZA K'KOMEITZ AL HA'SHIRAYIM SHE'EINAN NE'ECHALIN?- is it not comparable to separating a Kometz (see Background to 6:34) from a Minchah in a case when it will not permit the remainder of Minchah to be eaten? Such a Kometz is not Halachically considered a Kometz. In our case, since the Kohanim will not be able to eat the remainder of the Korban ha'Omer (because grain planted during Shevi'is is forbidden), such a Korban should be invalid.
21)[line 48]נעשה כחמשה דברים...NA'ASEH KA'CHAMISHAH DEVARIM...- Two of the five things listed in Pesachim (76b) that may be offered when they are Tamei - even though they will not be eaten - are the Korban ha'Omer and the Shtei ha'Lechem. From the fact that they are an exception to the rule in this Halachah, they may be with regard to planting them during Shemitah as well.
22)[line 49]כיצד הוא עושה?KEITZAD HU OSEH?- how was [the payment of the guard from Hekdesh money] carried out?
23)[line 50]השולחניSHULCHANI- a moneychanger
24)[line 50]לקוֹצְרִיןKOTZERIN- those who harvest the grain
25)[line 52]וּמְחַלְּלִין עליוU'MECHALELIN ALAV- and they transfer the Kedushah [from the coin] to the grain [and then pay the coin back to the moneychanger]
26)[line 52]וטָבוּת כן?V'TAVUS KEN?- is this proper? [Since much of the barley will be lost through the sifting process, Hekdesh will lose money!]
27)[line 53]הן הן דמיו משעה הראשונהHEN HEN DAMAV MI'SHA'AH HA'RISHONAH- these [coins] are [the equivalent of] the wage owed to the guard to begin with
28)[line 54]בפַּתָּחֵי אבניםPATACHEI AVANIM- those who engrave stones
29a)[line 56]לחוצביןCHOTZEVIN- those who quarry stones
b)[line 56]לסַתָּתִיןSATASIN- those who chisel and shape stones
30)[line 56]הדִּימוֹסDIMOS- row of stones [as part of a wall]
31)[line 1]פרהPARAH (PARAH ADUMAH)
(a)A Parah Adumah is a red cow; if there are as many as two hairs of any other color it is not a Parah Adumah (see Maseches Parah 2:5). Only a cow which has never had a yoke placed upon it nor performed any other work is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow as it is burning (Bamidbar 19:1-22).
(b)If a person or utensil becomes Tamei by touching a Mes or being in the same room as a Mes (or a part of a Mes which is Metamei b'Ohel), he/it must wait seven days before he/it is able to go to the Mikvah in order to become Tahor. On the third and seventh days, Mei Chatas is sprinkled on the person or utensil. Mei Chatas is a mixture of ashes of a Parah Adumah and spring water. A person who is Tahor dips three Ezov (hyssop) branches which have been bound together into the mixture, and sprinkles them on the person or utensil which is Tamei. After this process is complete, the person or utensil is immersed in a Mikvah. Once night falls, the purification process is complete (Bamidbar 19:17-19).
32)[line 1]ושעיר המשתלחSA'IR HA'MISHTALE'ACH
(a)On Yom ha'Kipurim, two goats identical in every way are led in front of the Kohen Gadol. As part of the service of the day, he casts a Goral (lot) to determine which of the goats will be the Sa'ir La'Sh-m, and which the Sa'ir la'Azazel. The first is offered as a Korban, and its blood is sprinkled in the Kodesh ha'Kodashim; the other is dispatched (Mishtale'ach) to Azazel (a hard rocky cliff), from which it is pushed off to its death. A strip of crimson wool was tied between the horns of the Sa'ir ha'Mishtale'ach before it was led to Azazel. He who takes the goat to Azazel becomes Tamei, and must subsequently immerse his body and clothing in a Mikvah (Vayikra 16:26).
(b)The Sa'ir ha'Mishtale'ach symbolically carried with it all of the sins of Klal Yisrael; they were forgiven when it was pushed over the cliff. A companion piece of crimson wool remained behind near the Beis ha'Mikdash. When Klal Yisrael merited it, the wool would turn white as the Sa'ir went over the cliff to symbolize that they had been forgiven.
33)[line 1]ולשון של זהוריתLASHON SHEL ZEHORIS- the piece of crimson wool (as well as the cedar branch and the hyssops) burned along with the Parah Adumah
34a)[line 3]כֶּבֶשׁ פרהKEVESH PARAH- the ramp [built to transport] the Parah Adumah [from Har ha'Bayis to Har ha'Mishchah, where it was burned, to protect those involved in its preparation from becoming Tamei]
b)[line 3]וכֶּבֶשׁ שעיר המשתלחKEVESH SA'IR HA'MISHTALE'ACH- the ramp [built to transport] the Sa'ir ha'Mishtale'ach [from the Beis ha'Mikdash and out of the city towards Azazel, to protect it from those who harried it along its way in an attempt to hurry their atonement]
35)[line 4]ואמת המיםAMAS HA'MAYIM- the [upkeep of the] Amah wide and Amah deep channel of water which flowed through the Azarah
36)[line 4]וחומות העיר ומגדלותיהCHOMOS HA'IR U'MIGDELOSEHA- [the upkeep of] the wall surrounding Yerushalayim and its towers
37)[line 7]מוֹתַר שירי הלשכהMOSAR SHEYAREI HA'LISHKAH- the money left over from the Sheyarei ha'Lishkah [once the needs of Yerushalayim were seen to]
38a)[line 8]יֵינוֹתYEINOS- wine
b)[line 8]שְׁמָנִיםSHEMANIM- oil
c)[line 8]וּסְלָתוֹתU'SELASOS- flour (pl.). These are all ingredients of a Korban Minchah (see Background to 6:34) or Nesachim, and Rebbi Yishmael maintains that Hekdesh would stock up on them to sell to those who required them.
39)[line 11]רִיקוּעֵי זהב ציפוי לבית קודש הקדשיםRIKU'EI ZAHAV TZIPUY L'VEIS KODESH HA'KODASHIM- golden tiles which covered the walls and floor of the Kodesh ha'Kodashim
40)[line 12]מוֹתַר הפירותMOSAR HA'PEIROS- the Gemara will explain what this is referring to
41)[line 12]קַיִץ המזבחKAYITZ HA'MIZBE'ACH
There were six Shofaros (coffers; see Background to 5:14) kept in the Mikdash, the contents of which are used to purchase Korbanos for "Kayitz ha'Mizbe'ach." Kayitz ha'Mizbe'ach consists of Korbanos Olah that are offered upon the Mizbe'ach when it is not otherwise in use. (RASHI to Sukah 56a DH Kayitz explains that these offerings are called Kayitz since they are a "dessert" for the Mizbe'ach. Kayitz refers to cut figs, a common dessert.) These Korbanos are Korbenos Tzibur (communal offerings).
42)[line 13]לכְּלֵי שָרֵתKELEI SHARES- vessels and utensils used in the service performed in the Beis ha'Mikdash
43)[line 18]בסלעB'SELA- [enough to be purchased] with a Sela
(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) which appears to be Tzara'as, he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. If the Kohen ascertains that the whiteness of the patch is indeed the hue of a Nega Tzara'as, then the status of the individual depends on its appearance. If there are Simanei Tum'ah, which include the spreading of the patch, unaffected skin in the middle of the patch, or two white hairs growing in the patch, then the Kohen immediately declares him to be a Metzora. Such an individual is known as a Metzora Muchlat. If the Kohen does not find any Simanei Tum'ah, then he pronounces him Tamei for one week. At this point the person in question is known as a Metzora Musgar. After the week passes, the Kohen returns to see if the appearance of the patch has developed Simanei Tum'ah. If it has, the Kohen pronounces him a Metzora Muchlat. If it has not, the individual is once again a Metzora Musgar for the duration of a week. At the end of this second week, if no Simanei Tum'ah appear, the Metzora becomes Tahor. A Metzora Muchlat remains Tamei until his Simanei Tum'ah disappear. At that point - after a Kohen determines that the Tzara'as has indeed departed - he is Tahor once pronounced so by the Kohen.
(b)The four shades of white considered Tzara'as 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 egg.
(c)No Metzora is allowed into "Machaneh Yisrael," i.e. any walled city in Eretz Yisrael.
(d)On the day that a Metzora is healed from his Tzara'as, he procures two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur no longer applies to the living bird once it is sent off to the fields.
(e)The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Moed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 59:5).
(f)On the eighth day, the Metzora must bring three Korbanos to complete his Taharah. These Korbanos consist of two male sheep and one female sheep. One of the male sheep is offered as an Olah, and the other is offered as an Asham. The female sheep is offered as a Chatas. If he cannot afford these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still necessary for his Asham.
(g)The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham while the Log of oil rests upon it. After the Asham is slaughtered, some of its blood is placed upon the middle section of cartilage of the Metzora's right ear, some on his right thumb, and some on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (the eastern gate of the Azarah, named for he who donated the brass doors of the gate; see Yoma 38). Although all of the other gates of the Azarah have the status of the Azarah, Sha'ar Nikanor is only as Kadosh as Har ha'Bayis. The Chachamim arranged this so that a Metzora can put his head, right hand and right foot into the Azarah while standing under the awning of the gate.
(h)After all of the Metzora's Korbanos are offered, a Kohen pours some of the oil into his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also placed upon the body of the Metzora, in all of the same places where the blood of the Asham had been previously placed. The remainder of the oil in the Kohen's hand is placed upon the head of the Metzora. The rest of the Log (which was not poured into the Kohen's hand) is given to the Kohanim; it must be consumed by male Kohanim in the Azarah, as it has the status of Kodshei Kodashim (RAMBAM Hilchos Mechusrei Kaparah 4:2-3).
45)[line 22]ואית דְּמַפְקִין לישנא (לישנא אחרינא)V'IS D'MAFKIN LISHNA- there are those who describe [the same amount of money differently]
46)[line 24]שחיטה... קבלה... זריקהSHECHITAH... KABALAH... ZERIKAH- see Background to 6:55
47)[line 26]מבקרי מומי קדשיםMEVAKREI MUMEI KODSHIM- those who check sanctified animals for invalidating blemishes
48)[line 28]מגיהי ספר העזרהMAGIHEI SEFER HA'AZARAH- a) those scribes who would correct the Sefer Torah located in the Azarah [from which the Kohen Gadol read on Yom Kipur] (RITVA Moed Katan 18b); b) those scribes who would correct Sifrei Torah based upon the Sefer Torah located in the Azarah (perhaps this is the way RASHI to Kesuvos 106a understands our Gemara)
49)[line 32]האוֹרְגוֹת בפרוכתHA'ORGOS B'PAROCHES- who weave the curtain [separating between the Heichal and the Kodesh ha'Kodashim in the second Beis ha'Mikdash]
50)[line 33]בֶּדֶק הביתBEDEK HA'BAYIS- funds of Hekdesh designated for the structural upkeep of the Beis ha'Mikdash
51)[line 33]מה פָּלִיג (במאי פליגי)?MAH PALIG?- what logic is this argument based upon?
52)[line 35]רבי יהודה (גרוגרות) גדגדותREBI YEHUDAH GADGADOS- this is the name of an Amora (the Girsa of the TIKLIN CHADTIN is Rebbi Yehudah ben Grogeros)
(a)Ketores is the incense offered on the golden Mizbe'ach in the Heichal of the Beis ha'Mikdash. It was offered twice each day; in the morning when the Kohen cleaned out the lamps of the Menorah, and before evening when the Kohen lit the Menorah. It consisted of the following eleven ingredients:
1.70 Maneh (350 pounds) of TZARI ("Sraf ha'Notef me'Atzei ha'Ketaf") - sap of the balsam tree
2.70 Maneh (350 pounds) of TZIPOREN ("Shecheles") - a kind of root/annual plant. Some identify this plant with a species of rock-rose, Cistus ladaniferus, which has fingernail-like petals. Alternatively, Tziporen may be onycha, a type of flower.
3.70 Maneh (350 pounds) of CHELBENAH - (a) galbanum; a yellow-brown gum resin obtained from a plant in Persia; (b) According to some, Chelbenah is the gum of the common storax tree
4.70 Maneh (350 pounds) of LEVONAH - frankincense or oliban; a gum resin from trees of Arabia and India. The gum is yellowish and semi-transparent, with a bitter, nauseating taste. It is hard and capable of being pulverized, producing a strong aromatic odor when burned
5.16 Maneh (80 pounds) of MOR - myrrh
6.16 Maneh (80 pounds) KETZI'AH - cassia
7.16 Maneh (80 pounds) SHIBOLES NERD - spikenard
8.16 Maneh (80 pounds) KARKOM - saffron
9.12 Maneh (60 pounds) KOSHT - costus
10.3 Maneh (15 pounds) KILUFAH - cinnamon bark
11.9 Maneh (45 pounds) KINAMON - cinnamon
(b)In addition, the following ingredients were added as incinerating agents:
1.9 Kav (9 quarts) of BORIS KARSHINAH - vetch lye
2.3 Se'ah and 3 Kavim (21 quarts) of YEIN KAFRISIN - (a) the fermented juice of the caper-berry; (b) alt., wine made from grapes that grow in Cyprus. If Yein Kafrisin was not available the Ketores was compounded instead with CHAMAR CHIVARYAN ATIK - ancient strong white wine
3.One quarter Kav (1 cup) of MELACH SEDOMIS - Sodomite salt
4.A small amount of MA'ALEH ASHAN - probably Leptadenia Pyrotechnica, which caused the smoke to rise straight up (due to the nitric acid it contains)
(c)Rebbi Nasan ha'Bavli says that a small amount of Kipas ha'Yarden (probably cyclamen) was added as well.
54a)[line 37]מזבח הזהבMIZBE'ACH HA'ZAHAV- the golden altar, located in the Heichal of the Beis ha'Mikdash, upon which the Ketores was offered. It is movable and therefore classified as a Kli Shares.
b)[line 38]מזבח העולהMIZBE'ACH HA'OLAH- the large altar located in the Azarah of the Beis ha'Mikdash, upon which the Korbanos were offered. It is immovable and therefore classified as part of the building of the Beis ha'Mikdash.
55a)[line 38]וההיכלHEICHAL- The area of the Beis ha'Mikdash which housed the Shulchan, the Menorah, and Mizbe'ach ha'Ketores; otherwise known as the Kodesh.
b)[line 39]והעזרותAZAROS- The Ezras Kohanim, Ezras Yisrael, and Ezras Nashim; these made up most of the rest of the building of the Beis ha'Mikdash.
56)[line 41]מועלין בהןMO'ALIN BAHEN (ME'ILAH)
(a)It is forbidden to derive any personal benefit from that which is Hekdesh, as the Torah states, "Lo Suchal le'Echol bi'Sh'arecha... v'Chol Nedarecha Asher Tidor" - "You may not eat in your settlements... and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount of benefit for which one transgresses this prohibition is a Perutah's worth.
(b)If someone benefited from Hekdesh intentionally, he is liable to receive Malkus (according to the Rabanan; according to Rebbi he is liable for Misah b'Yedei Shamayim). In addition, he must pay Hekdesh for the benefit which he received; however, the object from which he benefited remains Hekdesh.
(c)If someone benefited from Hekdesh unintentionally, he must bring a Korban known as a Korban Me'ilah. He must then reimburse Hekdesh the value of his benefit plus an additional fifth (of the ensuing total, equal to a quarter of the original value). The object then loses its Kedushah. This is true of any object which has the status of Kedushas Damim (i.e. it itself will not be used by Hekdesh, but rather its value is consecrated to Hekdesh). An object which has the status of Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live animal pledged to be offered as a Korban) does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).
57)[line 42]מועלין בשירייםMO'ALIN BA'SHIRAYIM
See Background to 5:44.
58)[line 44]והכא חוץ לשנתו אנן קיימיןV'HACHA CHUTZ LI'SHENASO ANAN KAYAMIN- The Gemara does not answer this question. The Talmid Shel Rav Shmuel ben Shneur suggests that one of two answers is implied by the Gemara: a) the Me'ilah discussed here is only mid'Rabanan; b) only the buildings under discussion were built with Shekalim from the Sheyarei ha'Lishkah in the year in which they were brought does one transgress the prohibition against Me'ilah - but this holds true even if he does so many years later.
59)[line 45]השֻׁלְחָןSHULCHAN- the table located in the Heichal of the Beis ha'Mikdash, upon which the Lechem ha'Panim (see Background to 9:68) were stacked
60)[line 45]והמנורהMENORAH- the golden seven-branched candelabra located in the Heichal of the Beis ha'Mikdash
61)[line 46]מעכבים את הקרבנותME'AKVIM ES HA'KORBANOS- prevent Korbanos from being offered [if they are not in their proper places]
62)[line 48]הכִּיּוֹר וְהַכֵּןHA'KIYOR V'HAKEN- the washbasin located in the Azarah and its base. The VILNA GA'ON has the Girsa כרכוב וקרן Karkov v'Keren - the surrounding walkway and protruding corners of the Mizbe'ach itself. According to Rebbi (Zevachim 62a), the Karkov is the כִּיּוּר Kiyur - the decorative band halfway up the sides of the Mizbe'ach - and perhaps this led to the alternate Girsa'os. See also GILYON HA'SHAS.
63)[line 49]כל הן (כל היכא)KOL HEN- wherever
64a)[line 49]"[ואת המנורה] נוֹכַח [השלחן]""[V'ES HA'MENORAH] NOCHACH [HA'SHULCHAN]"- "[and the Menorah] opposite [the Shulchan]" (Shemos 26:35).
b)[line 50]"[וְהַשֻּׁלְחָן תִּתֵּן עַל] צֶלַע [צָפוֹן]""[V'HASHULCHAN TITEN AL] TZELA [TZAFON]"- "[and the Shulchan place on the northern] side" (Shemos 26:35) - In this verse, "Nochach" refers to the Menorah, and "Tzela" refers to the Shulchan.