[24a - 51 lines; 24b - 38 lines]
1)[line 1]שני כתובים הבאין כאחד אין מלמדין / שלשה לד"ה אין מלמדיןSHENEI CHESUVIM HA'BA'IN K'ECHAD EIN MELAMDIN / SHELOSHAH L'DIVREI HA'KOL EIN MELAMDIN - we do not learn from two subjects that express the same Halachah (lit. that come together) / according to all opinions, we do not learn from three [subjects that express the same Halachah]
(a)A Binyan Av (lit. "building through a father," - "father" in this sense means a Biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated by that subject to other comparable subjects.
(b)If two verses express the same Halachah regarding two different subjects, the Tana'im argue as to whether or not we can apply the Halachah elsewhere through a Binyan Av. The Tana'im who rule that we cannot, teach that the fact that the Torah found it necessary to repeat the law a second time means that the Halachah is not meant to be applied automatically in all situations.
(c)All opinions rule that if three verses express the same Halachah, we do not apply the Halachah elsewhere.
2a)[line 6]רצפה מקדשתRITZPAH MEKADESHES- the floor of the Azarah sanctifies [the actions of Divine Service that are performed upon it]
b)[line 6]כלי שרת מקדשיםKLEI SHARES MEKADSHIM- the holy utensils sanctify [the objects that are placed into them]
3)[line 7]לא יהא דבר חוצץ בינו לבין כלי שרתLO YEHEI DAVAR CHOTZETZ BEINO L'VEIN KLEI SHARES- nothing should intervene between him and the holy utensils
4)[line 19]נדלדלה האבןNIDALDELAH HA'EVEN- a stone became loose (and was held in place by the stones surrounding it)
5)[line 20]לחברהL'CHABRAH- to reattach it
6)[line 20]חייצאCHAITZA- it intervenes (and the Avodah that he performs is invalidated)
7)[line 24]נעקרה האבן ועמד במקומהNE'EKRAH HA'EVEN V'AMAD BI'MEKOMAH- (a) a stone was pulled up (exposing the floor underneath) and he stood in its place (RASHI); (b) a stone was pulled up and it rested [afterward] in its [original] place (RAMBAM Hilchos Beis ha'Bechirah 1:10, Hilchos Bi'as ha'Mikdash 5:19) (it seems that the Girsa of the Rambam in our Gemara was "V'AMDAH BI'MEKOMAH" - KEREN ORAH)
8a)[line 25]כי קדיש דודKI KADISH DAVID- when David ha'Melech sanctified [the floor that would eventually become the floor of the Azarah of the Beis ha'Mikdash]
b)[line 25]רצפה עליונה קדישRITZPAH ELYONAH KADISH- he sanctified the "upper" floor (i.e. only that which is exposed to the air)
c)[line 26]עד ארעית דתהומא קדישAD AR'IS D'SEHOMA KADISH- he sanctified until the floor of the depths
9a)[line 31]באצבע ולקחB'ETZBA'O V'LAKACH- The Torah (Vayikra 4:34) links the word "b'Etzba'o" ("with his finger") with the word "v'Lakach" ("and he shall take"), teaching that the Kohen is to use the finger of his right hand (implied by the word "Etzba" as the Gemara derives later on 24b; see below, entry #10) when he takes the blood of the Korban out of the utensil
b)[line 32]באצבעו ונתןB'ETZBA'O V'NASAN- The Torah (Vayikra 4:34) links the word "b'Etzba'o" ("with his finger") with the word "v'Nasan" ("and he shall place"), teaching that the Kohen is to use the finger of his right hand when he places the blood on the Mizbe'ach
10)[line 37]גזירה שוהGEZEIRAH SHAVAH- the Gemara later (24b) derives through a Gezeirah Shavah ("Yad, Yad" - see Background to Sanhedrin 87:5, Gezeirah Shavah) that when the verse mentions an action involving one's "hand," it refers to the right hand. This is learned from the verse that states, with regard to the purification process of a Metzora, that the Kohen is to place some of the blood of the Korban Asham of a Metzora "on the thumb of his right hand" (Vayikra 14:14).
11)[line 50]אזןOZEN- (O.F. (manico) [anse]) the handle (lit. ear) [of a utensil]
12)[line 50]שפת מזרקSEFAS MIZRAK- the edge of a bowl (used to receive the blood of the Korban)
13)[line 1]מקרא נדרש לפניו ולאחריוMIKRA NIDRASH LEFANAV UL'ACHARAV - a verse is interpreted to apply to both that which precedes it and that which follows it (MIKRA NIDRASH LEFANAV / MIKRA NIDRASH L'ACHARAV / MIKRA NIDRASH LEFANAV UL'ACHARAV)
In a number of places in Shas, different views are cited regarding whether a phrase in a verse is expounded to explain words that precede it ("Mikra Nidrash Lefanav"), or it is expounded to explain words that follow it ("Mikra Nidrash l'Acharav"), or whether it is expounded to explain words that both precede and follow it ("Mikra Nidrash Lefanav ul'Acharav").
14)[line 8]"וְלָקַחְתָּ מִדַּם הַפָּר, [וְנָתַתָּה עַל-קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ, וְאֶת-כָּל-הַדָּם תִּשְׁפֹּךְ אֶל-יְסוֹד הַמִּזְבֵּחַ.]""V'LAKACHTA MI'DAM HA'PAR..."- "And you shall take of the blood of the bull, [and put it upon the horns of the altar with your finger, and pour all the blood beside the foundation of the altar.]" (Shemos 29:12)
15)[line 21]הרגל של ימין בשמאלו ובית עורה לחוץHA'REGEL SHEL YAMIN BI'SEMOLO U'VEIS ORAH LA'CHUTZ- the right hind leg was in his left hand, and the side that did not contain signs of having been severed (lit. the skin side, referring to the side of the leg that was covered by the hide, as opposed to the side where the leg is cut from the body) was on the outside. This refers to the manner in which the Kohen carried these parts of the Korban Tamid to the Mizbe'ach.
16a)[line 36]"יד" "יד" לקמיצה"YAD" "YAD" LI'KEMITZAH- the Gezeirah Shavah of "Yad" "Yad" teaches that the Kohen must perform the act of Kemitzah (collecting the flour of the Minchah offering into his hand, described in Vayikra 9:17; see Background to Shevuos 11:5) with his right hand, just as the process of purification of a Metzora is done upon his right hand (Vayikra 14:14)
b)[line 36]"רגל" "רגל" לחליצה"REGEL" "REGEL" L'CHALITZAH- the Gezeirah Shavah of "Regel" "Regel" teaches that the act of Chalitzah (as described in Devarim 25:9; see Background to Sanhedrin 5:13) must be performed with the shoe of the man's right foot, just as the process of purification of a Metzora is done upon his right foot (Vayikra 14:14)
17)[line 36]"אזן" "אזן" לרציעה"OZEN" "OZEN" LI'RETZI'AH- the Gezeirah Shavah of "Ozen" "Ozen" teaches that the act of Retzi'ah (piercing the ear of an Eved Ivri who wants to stay with his master, as described in Shemos 21:6; see Background to Shevuos 4:17b) is done to the right ear, just as the process of purification of a Metzora is done on his right ear (Vayikra 14:14)
18a)[last line]חד לקומץCHAD L'KOMETZ- one [source that the right hand must be used] is needed to teach that the Kometz itself (see above, entry #16a) must be taken with the right hand
b)[last line]חד לקידוש קומץCHAD L'KIDUSH KOMETZ- one [source that the right hand must be used] is needed to teach that the sanctification of the Kometz in the Kli Shares must be done while the utensil is being held in the right hand