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1) [line 1] MACHSHAVAH GREIDASA - [the capacity to effect a Halachic change through] thought alone [without an action]

2) [line 3] KEGON D'HAVAH KAIMA OLAH BA'DAROM V'ASYEI BA'TZAFON V'SHACHATAH - the case is where a Korban Olah was standing in the south side [of the Azarah], and the minor brought it to the north side and slaughtered it (SHECHITAS TZAFON)
Korbenos Olah are Kodshei Kodashim and therefore they may be slaughtered only in the northern part of the Azarah. This is in contrast to Korbenos Shelamim, which have a lesser degree of sanctity and may be slaughtered in the entire Azarah. (See Background to Zevachim 2:1)

3) [line 6] MAKOM HU D'LO ISRAMI LEI - (a) it happened by chance that he did not have any room [in the southern side due to the crowding, and therefore he brought the Olah to the northern side to be slaughtered, and not because of any degree of intelligence]; (RASHI, according to the SHITAH MEKUBETZES)
(b) it happened by chance that he did not like the area (RASHI, according to our Girsa)

4) [line 8] KENIMAH - (O.F. cocons) pea-beetles, small insects, vermin

5) [line 9] EINAN B'CHI YUTAN - they are not in the category of "Ki Yutan" (HECHSHER / KI YUTAN)
(a) Foods may become Tamei if they touch a source of Tum'ah only if they were wetted at some point in their history. Making foods wet in a manner that enables them to become Tamei is called "Hechsher." From then on, even after they dry, they can become Tamei. Wetting food with any of seven liquids, water, dew, oil, wine, milk, blood, and honey, can enable the food to become Tamei.
(b) The food can become Tamei only if the owner of the food was *pleased* that his food became wet. This is learned from the verse, "v'Chi Yutan Mayim Al Zera..." - "If water has been placed on seeds and then the dead body [of a Sheretz] fell upon them, the seeds are Tamei" (Vayikra 11:38). The word "Yutan" in the verse is written without a Vav, just like the word "Yiten" -- "he places." However, according to the Mesorah, it is read "Yutan" -- "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food (i.e. it is as though he himself applied them).
(c) It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. That is, even if the owner desires the liquid for an entirely different purpose, if the liquid later comes into contact with food it will enable the food to become Tamei. On the other hand, if the owner only intended to dispose of the liquid it does not enable the food to become Tamei, since only liquids that are significant can cause Hechsher.
(d) It is only considered "Ki Yiten" when the liquid falls upon an object, with the will of the owner, that is *detached* from the ground.

6) [line 13] HIPECH BAHEN - he turned them over (so that the dew would reach the other side)

7) [line 26] MIS'ASEK B'KODASHIM
(a) When one brings a Korban, the actions he is required to do must be done with specific intent, and cannot be done in a state of Mis'asek. Mis'asek refers to performing an action without intending to perform that action (see Insights to Chulin 13:1). For example, one lifted up or threw a knife and, by chance, the knife cut the Simanim of an animal in the manner of Shechitah.
(b) The Gemara derives that Mis'asek b'Kodashim is invalid from the verse, "v'Shachat Es Ben ha'Bakar" - "And he shall slaughter the bull" (Vayikra 1:5), which implies that he must have specific intent to slaughter this bull (for, otherwise, the verse should have said, "And he shall slaughter it").

8) [line 29] "LI'RETZONCHEM TIZBACHUHU" - "[When you slaughter a Shelamim offering to HaSh-m,] for your own favor you will slaughter it." (Vayikra 19:5)

9) [line 30] L'DA'ATCHEM ZEVUCHU - with your specific knowledge slaughter it (Shechitah of a Korban without specific knowledge, i.e. Mis'asek, is invalid)

10) [line 34] SETAM MACHSHEVES OVED KOCHAVIM LA'AVODAS KOCHAVIM - most intentions of an idolater is for the sake of idolatry (and thus a Shechitah performed by an idolater was probably done for the sake of idolatry, and is invalid; see Background to Chulin 8:17:e).

11) [line 36] MIN - a Jewish infidel or idolater

12a) [line 38] PITO PAS KUSI - his bread is considered like the bread of a Kusi. The bread of a Kusi is considered like the flesh of a swine (Shevi'is 8:10). See Background to Chulin 3:8.
b) [line 38] YEINO YAYIN NESECH - his wine is considered like Yayin Nesech, wine that was poured as an idolatrous libation. See Background to Chulin 3:9.
c) [last line] SEFARAV SIFREI KOSMIN - his scrolls (Torah scrolls, and scrolls of Nevi'im and Kesuvim) are considered like the scrolls written by sorcerers (and must be burned)
d) [last line] PEIROSAV TEVALIN - his fruits are considered Tevel (that has not had Terumah separated from it, and thus is forbidden to eat)

13) [line 7] NOCHRIM SHEB'CHUTZAH LA'ARETZ LAV OVDEI AVODAS KOCHAVIM HEN - the Nochrim outside of Eretz Yisrael are not genuine idol-worshippers (rather, they serve idols out of habit and not out of conviction)

14) [line 12] MORIDIN - we lower them down [into a pit]. The Gemara in Avodah Zarah (26a-b) discusses various categories of evildoers and what we may do to them. The Gemara there says that with regard to Nochrim and shepherds of small domesticated animals (see Background to Avodah Zarah 11:32), we are not required to lift them up (to save them) if they fall into a pit, but we are not permitted to lower them into a pit (to die there). With regard to Minim (Jewish infidels or idolaters), we may lower them into a pit in the first place.

15) [line 15] "... [ADAM KI YAKRIV] MI'KEM [KORBAN LA'SH-M]..." - "[Speak to the people of Israel, and say to them, 'If any man] of you [brings an offering to HaSh-m, you shall bring your offering from the farm animals, from the cattle, and from the flocks (of sheep and goats)]." (Vayikra 1:2)

16) [line 16] MUMAR - a Jewish apostate
17) [line 19] "ISH ISH..." - "[Speak to Aharon, and to his sons, and to all the People of Yisrael, and say to them,] 'Anyone [of the House of Yisrael, or of the converts in Yisrael, who will bring his offering for any of his vows, or for any of his voluntary offerings, which they will offer to HaSh-m as a burnt offering.']" (Vayikra 22:18)

18) [line 24] OHEL - see below, entry #20
19) [line 32] "YA'YITZAMDU L'VA'AL PE'OR, VA'YOCHLU ZIVCHEI MESIM." - "They attached themselves to Ba'al Pe'or, and they ate sacrifices of the dead." (Tehilim 106:28)

20) [line 33] MES METAMEI V'OHEL (MES: TUM'AS OHEL)
(a) A k'Zayis of the flesh of a Mes (corpse) is an "Avi Avos ha'Tumah" and is Metamei through Maga (contact), Masa (carrying), and Ohel (being in the same room (lit. tent). An Ohel is defined as a covered space that is at least one Tefach in length, width and height. If a person becomes Tamei with Tum'as Mes, he must wait seven days to go to the Mikvah. Furthermore, on the third and seventh days he must have Mei Chatas (water mixed with ashes of the Parah Adumah -- see Background to Avodah Zarah 46:19) sprinkled on him.
(b) In an Ohel ha'Mes, the house or room becomes Tamei even if the Mes is passing through it and does not stop moving. A person who enters an Ohel ha'Mes becomes Tamei even if only a bit of his body enters, even when entering backwards. A Mechitzah (partition) in an Ohel ha'Mes only prevents the spread of Tum'ah if it reaches the ceiling. (RASH to Kelim 1:4)
(c) The bones of a Mes are only Metamei through Ohel under one of three conditions: 1. They constitute a quarter of a Kav (Rova ha'Kav); 2. They are the majority of the human body (whether they are the majority of the *build* (Rov Binyano) of the body or the majority of the *number* (Rov Minyano) of 248 bones; 3. The bone is a complete skull or a complete spinal column. In order to be Metamei through Maga and Masa, it is enough for the bone to be the size of a Se'orah (a grain of barley).
(d) When an object that can be Metamei b'Ohel is located in an Ohel, the Ohel makes everything in it Tamei and protects anything that is above it from becoming Tamei. That is, an Ohel is *Mevi* Tum'ah (spreads Tum'ah inside of it) and is *Chotzetz* from Tum'ah (intervenes between the Tum'ah and the space above the Ohel, preventing Tum'ah from spreading above it). If the object of Tum'ah in our Sugya is located below the tree, the branches above it create an Ohel over the Tum'ah.
(e) However, not all objects that cover Tum'ah are Mevi and Chotzetz. There are objects that are Mevi and not Chotzetz and other objects that are Chotzetz and not Mevi and even others that are neither Mevi nor Chotzetz (Ohalos 8:5). An object that is flying through the air, such as a bird or a Talis that is carried or caught up by the wind, is not an Ohel and is not Mevi or Chotzetz, even if it is one Tefach wide.

21) [line 35] SUMA - a blind person
22) [line 38] AVUKAH - a torch

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