1)[line 1]ושניהם מקרא אחד דרשוU'SHENEIHEM MIKRA ECHAD DARSHU- Rebbi Yochanan means to say that this argument has nothing to do with whether or not one may bring a Sheretz into the Mikdash. Everyone is of the opinion that doing so is forbidden. Rather, their argument hinges on another point entirely. (RASHI)
2)[line 2]"ויבאו הכהנים...""VA'YAVO'U HA'KOHANIM..."- "And the Kohanim went into the inner part of the house of HaSh-m to cleanse it, and they brought all of the impurity which they found in the temple of HaSh-m out into the courtyard of the house of HaSh-m. And the Leviyim took it, to carry it outside into the wadi of Kidron." (Divrei ha'Yamim II 29:16)
3)[line 2]"ויבאו הכהנים לפנימה בית ה' לטהר ויוציאו את כל הטמאה אשר מצאו בהיכל ה' לחצר בית ה' ויקבלו הלוים להוציא לנחל קדרון חוצה""VA'YAVO'U HA'KOHANIM LIFNIMAH BEIS HASH-M L'TAHER. VA'YOTZI'U ES KOL HA'TUM'AH ASHER MATZ'U B'HEICHAL HASH-M LA'CHATZAR BEIS HASH-M, VA'YEKABLU HA'LEVIYIM L'HOTZI L'NACHAL KIDRON CHUTZAH." - "And the Kohanim came to the inner part of the house of HaSh-m to cleanse it, and they brought out all of the impurity which they found in the sanctuary of HaSh-m to the courtyard of the house of HaSh-m. The Leviyim received it, to carry it outside to the wadi of Kidron." (Divrei ha'Yamim II 29:16) (CHIZKIYAHU CLEANSES THE BEIS HA'MIKDASH)
(a)The Kohanim and Leviyim began the mammoth task of cleansing the Beis ha'Mikdash on Rosh Chodesh Nisan. It took them eight days to clear the Beis ha'Mikdash of all the various forms of idolatry that Chizkiyahu's father, Achaz, had placed there. It took them another eight days to scrape the images of Babylonian gods that he had painted (or engraved) on the walls of the Beis ha'Mikdash from one end to the other. On the sixteenth of Nisan, the job was completed.
(b)They then took all the holy vessels that the wicked Achaz had desecrated and put them aside to be buried, and replaced them with new ones. Chizkiyahu then brought upon the Mizbe'ach (which had been idle for so long) numerous offerings and set about rededicating the Beis ha'Mikdash.
4)[line 5]מדאשתניMID'ISHTANI- from that which [the impure objects] changed [hands]
5)[line 7]מפקיMAFKI- [should] bring out
6)[line 13]מסייע כהניMESAYEI'A KAHANEI- that is, he argues with the previous Beraisa which suggests that Yisraelim Tehorim are preferred to work in the Mikdash over Kohanim Teme'im.
7)[line 6]לעשות ריקועי פחיםLA'ASOS RIKU'EI PACHIM- to install beaten plates of gold (which covered the inner walls of the Kodesh ha'Kadashim — i.e. for maintenance, as opposed to performing the Avodah)
8)[line 20]דהא אישתרי בעבודת ציבורD'HA ISHTERI B'AVODAS TZIBUR- a Korban Tzibur such as the Korban Tamid is brought even if the only available Kohanim are Tamei, as the verse states "b'Mo'ado" — "in its proper time" (Bamidbar 28:2).
9a)[line 23]שאין המשוחות ממצעין את המדותSHE'EIN HA'MASHOCHOS MEMATZ'IN ES HA'MIDOS- for those who measure the Techum do not measure the Techum exactly; rather, they mark off the Techum at a point which is some fifteen or so Amos before the full distance.
b)[line 31]מפני הטועיםMIPNEI HA'TO'IM- (a) to compensate for the error made by those who measured the Techum. They may not have used the entire length of the rope of fifty Amos when they used it to measure (due to the ends of the rope which remained in their hands); (b) in order to take into account those who carelessly wander in and out of the Techum when walking close to its edge.
10)[line 26]עונבהONVAH- a Levi must re-attach his harp-string through tying it in a bow. The Gemara explains that Rebbi Shimon is stating two distinct opinions in our Mishnah: (a) It is permissible for one who finds himself just outside of the Techum to re-enter. This is due to the fact that he is actually already within the Techum, and not because Rebbi Shimon allows one to transgress an Isur d'Oraisa. Therefore, (b) a Levi may not tie a proper knot in his harp-string on Shabbos, for that would be a transgression of a Melachah d'Oraisa, and not just a Shevus.
TAM V'NISHLAM SHEVACH LA'KEL BOREI OLAM