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1) [line 1] MITZUY D'VASAR HAZA'AH - pressing the cut neck of the bird to the Mizbe'ach and squeezing its remaining blood onto the Mizbe'ach, the action that follows Haza'ah in the offering of the Chatas ha'Of (see Background to Menachos 2:25)

2) [line 8] KODSHEI KODASHIM / KODASHIM KALIM
(a) The term Kodshei Kodashim refers to the Korbenos Olah, Chatas and Asham (and Menachos), which have a *greater* degree of sanctity. They may only be slaughtered in the northern part of the Azarah and those parts that may be eaten may only be eaten in the Azarah by male Kohanim.
(b) The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach and Bechor, which have a *lesser* degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women.

3a) [line 8] TZAFON - the northern part of the Azarah
b) [line 11] DAROM - the southern part of the Azarah
4) [line 17] MI'AVAR HU D'AVAR - he is transgressing
5) [line 26] V'DILMA (AMAR "ZO") ["ZO" AMAR] (L'HAVI B'MACHAVAS V'HEVI B'MARCHESHES) KED'TENAN "ZO L'HAVI B'MACHAVAS" V'HEVI B'MARCHESHES... HAREI ZO PESULAH - But perhaps he said the word "this," as it is taught in the Mishnah (Daf 102b), [If a person states,] "This Minchah [is] to be brought in a Machavas" and he brings it in a Marcheshes... it is disqualified (i.e. when he specifies the utensil using the word "this," he must bring the Minchah in that utensil for it to be valid)

6a) [line 32] OLAH
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) Korbenos Olah are Kodshei Kodashim and therefore they may only be slaughtered in the northern part of the Azarah. Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Olah is cast on the northeastern and southwestern corners of the Mizbe'ach (Shenayim she'Hen Arba). Nesachim (an additional offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The flour offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwest corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid., see Background to Kidushin 37:12).
(c) The hide of the Olah is given to the Kohanim and the rest of the animal is dismembered, salted and entirely burned on the Mizbe'ach.

b) [line 33] CHATAS
(a) If a person transgresses a sin b'Shogeg (unintentionally) for which he is liable to Kares b'Mezid (intentionally), he is liable to bring a Korban Chatas. The Korban Chatas is a female goat or sheep. Since it is one of the Kodshei Kodashim (the highest sanctity of sacrifices), it may only be slaughtered in the northern part of the Azarah. Before its slaughter, the owner presses his hands on the head of the animal (Semichah) and confesses his sin.
(b) The offering of the Chatas Behemah consists of five procedures:

1. SHECHITAH - Standing on the floor of the Azarah north of the Mizbe'ach, the Kohen slaughters the animal, making sure to cut two Simanim (the trachea and the esophagus).
2. KABALAS HA'DAM - A Kohen catches the life-blood of the animal in a utensil. The Eimurim (the fats and other parts of the Korban that are burned on the Mizbe'ach) are removed from the animal.
3. HOLACHAH - The Kohen walks with the blood up to the top of the Mizbe'ach.
4. NESINAS HA'DAM - Using his finger, the Kohen applies some of the blood to each of the four Keranos of the Mizbe'ach.
5. HAKTARAS HA'EIMURIM - The Eimurim are cast into the fire on the Mizbe'ach.

7) [line 34] SE'IR NASI (CHATAS NASI)
(a) The Chatas Nasi is the male goat brought by a Jewish king as a Korban Chatas when he transgresses an Isur Kares thinking that the Torah did not prohibit such an act. (The goat is brought for the same sins that a Par He'elem Davar is brought when the people commit transgressions upon being misled by Beis Din in a Halachic matter -- see Background to Horayos 2:1.)
(b) Some of the blood of the goat is applied to the four Keranos (protruding corners) of the Mizbe'ach ha'Chitzon and the Sheyarei ha'Dam (the remainder of the blood) is poured on the Southern Yesod (foundation) of the Mizbe'ach. The Eimurim (see Background to Zevachim 104:30:b) of the goat are offered on the Mizbe'ach. The meat is eaten by male Kohanim on the day that the Korban is offered and the on the following night.
(c) Rebbi Eliezer (Horayos 9a) rules that a king brings a male goat as a Korban Chatas even for the sins that an ordinary Jew brings a Korban Oleh v'Yored (see Background to Zevachim 89:13).

8) [line 35] CHATAS YACHID
See above, entry #6b.

9) [line 37] MIKASYA B'ALYA - it (the area of the genitals) is covered by the fat tail

10a) [line 38] KIVSAH - a female lamb
b) [line 38] SE'IRAH - a female kid

11a) [line 40] PESACH SHE'SHACHTO L'SHEM ASHAM - if a Korban Pesach was slaughtered for the sake of a Korban Asham (PESACH: SHECHITAH SHE'LO LI'SHEMO)
(a) It is a Mitzvah for all Jews to offer a Korban Pesach on the fourteenth of Nisan in the afternoon, as it states in the Torah, "and the whole assembly of the congregation of Yisrael shall slaughter it towards evening." (Shemos 12:6). The Pesach is an unblemished male lamb or goat within its first year that is roasted in its entirety. It is eaten with Matzah (unleavened bread) and Maror (bitter herbs), as the verse states, "And they shall eat the meat in that night, roasted with fire, and Matzos; and with Merorim they shall eat it." (ibid. 12:8)
(b) "Lishmah" is one of the Halachos that apply to Korbanos. This Halachah specifies that all of the actions that are performed on the Korban (the "Avodos") must be done with the intent of offering it as the specific type of Korban for which it was designated, and for the sake of the owners who dedicated it. For example, if Reuven brings a Korban Olah, the Kohen must perform the Shechitah for the sake of Reuven's Korban Olah.
(c) Four Avodos of the Korban must be performed Lishmah: Shechitah, Kabalas ha'Dam, Holachah and Zerikas ha'Dam.
(d) In general, all sacrifices in which these Avodos were done she'Lo li'Sheman are Kosher and are offered on the Mizbe'ach, however the owner is still obligated to bring another Korban. A Korban Chatas, and a Korban Pesach brought on Erev Pesach are different; if their four Avodos were not done li'Sheman the Korbanos are Pesulim and cannot be offered on the Mizbe'ach (Zevachim 2a).
(e) Offering a Korban Pesach for the sake of a Korban Asham should be Pasul. However, Rabah answered Abaye's question (Daf 2b) using the rule that "Machshavah d'Minkera Lo Pasal Rachamana" - "HaSh-m does not invalidate a self-evident [change in] intention [with regard to the sacrifices]." As such, the Gemara asks that a Pesach animal that is slaughtered for the sake of a Korban Asham should be Kosher, since the Korban Asham is usually a two-year old ram (see next entry), while the Pesach is a one-year-old sheep or goat.

12) [line 41] ASHAM (ASHAM VADAI / ASHAM TALUY)
(a) ASHAM VADAI - The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:

1. ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh (Vayikra 5:14-16; see Background to Zevachim 104:38).
2. ASHAM GEZEILOS: a person who steals money from a fellow Jew, swears in Beis Din that he holds no such money and later admits his sin, must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement (Vayikra 5:20-26).
3. ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a slave who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22; see Background to Gitin 43:12).
4. ASHAM NAZIR: this Korban (a sheep within its first year) is brought by a Nazir who becomes Tamei during his period of Nezirus (Bamidbar 6:12; see below, entry #24d).
5. ASHAM METZORA: this Korban (a sheep within its first year) is brought by a Metzora upon the completion of his Taharah process (Vayikra 14:12; see below, entry #24e).

13a) [line 41] BEN SHANAH - within its first year
b) [line 41] BEN SHTAYIM - within its second year (but older than thirteen months)

14a) [line 42] ASHAM NAZIR
See above, entry #12:a:4.

b) [line 42] ASHAM METZORA
See above, entry #12:a:5.

15) [line 42] LO PESIKA LEI - it cannot be stated in an unqualified manner

16a) [line 43] ASHAM GEZEILOS
See above, entry #12:a:2.

b) [line 43] ASHAM ME'ILOS
See above, entry #12:a:1.

17) [line 50] SA'IR SHE'SHACHTO L'SHEM ASHAM - if a male goat was slaughtered for the sake of a Korban Asham (a male goat may be brought as a Korban Olah, a Korban Chatas Nasi or a Korban Chatas of the Musaf of the festivals; an Asham is either a male sheep or a ram)

18a) [line 51] TZEMER - (lit. wool) (a) a sheep, which is recognizable because it has wool (RASHI); (b) a sheep, which is recognizable because it has *white* wool (TOSFOS)
b) [line 51] SEI'AR - (lit. hair) (a) a goat, which is recognizable because it has hair (RASHI); (b) a goat, which is recognizable because it has *black* hair (TOSFOS)

19) [line 51] AMREI DICHRA UCHMA HU - people will say (a) it is a black ram [the wool of which has been shorn off] (RASHI, CHIDUSHIM L'ECHAD MEHA'RISHONIM, a.k.a. "CHIDUSHEI HA'RASHBA"); (b) it is a black ram (TOSFOS)

20a) [line 52] EGEL - a calf
b) [line 52] PAR - a bull

21) [line 1] U'MAI ZEVACHIM? ROV ZEVACHIM - and what [did Rebbi Shimon mean when he stated that] Zevachim [are different from Menachos (Daf 2b, line 4)]? Most Zevachim.

22) [line 7] AF AL GAV D'MACHSHAVAH D'LO MINKERA HI V'SIPASEL - even though it is an action that is not evident [that the words of the Kohen are truthful, since Ma'aseha Mochichin - it is obvious that he is using the incorrect terminology for the Minchah that he is offering,] and it is assumed that this will invalidate the Minchah (Note: the use of the term "Lo Minkera" here by Rava is different from its use by Rabah on Daf 2b -- RASHI)

23) [line 9] U'MAI "AVAL BI'ZEVACHIM EINO CHEN"? - and what did Rebbi Shimon mean when he stated, "but this is not the case with regard to Zevachim," i.e. that Zevachim are different from Menachos? (seeing as Rava proves from a verse that Menachos are Kesheirim whether the Machshavah is Minkera or Lo Minkera)

24a) [line 11] CHATAS CHELEV - a Chatas brought for eating Chelev (CHELEV)
(a) Chelev refers to the fat of an animal that is offered on the Mizbe'ach. It consists of the layer of fat covering the stomachs, all the other fat attached to the stomachs, and the fat on the kidneys along the flanks (Vayikra 3:4). The verse states, "Chukas Olam l'Doroseichem b'Chol Moshevoseichem, Kol Chelev v'Chol Dam Lo Socheilu." - "It shall be an everlasting statute for your generations throughout all your settlements, that you eat neither [forbidden] fat nor blood." (Vayikra 3:17).
(b) It is forbidden to eat the Chelev of a Kosher Behemah (farm animal), but it may be used for any other purpose. The Chelev of a Chayah (a Kosher non-farm animal), however, may even be eaten. "Shuman" refers to all the other fat of an animal that is permitted.
(c) If a person eats a k'Zayis of Chelev b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he sins b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If a person is in doubt whether the fat he ate was Chelev or Shuman, he must bring a Korban Asham Taluy (see above, entry #12:b).

b) [line 12] CHATAS DAM - a Chatas brought for eating blood (ISUR ACHILAS DAM)
(a) It is forbidden to ingest the blood of animals and birds, whether they are Kosher or non-Kosher. The verse states, "v'Chol Dam Lo Sochelu b'Chol Moshevoseichem, la'Of vela'Behemah." - "You shall eat no kind of blood, whether it is of bird or of beast, in any of your settlements." (Vayikra 7:26). Because of this prohibition, slaughtered animals must be salted or roasted over a fire to remove their blood before they can be cooked and eaten.
(b) The blood of fish, locusts, Sheratzim (rodents or lizards), insects or small crawling creatures, and humans is not included in the prohibition of Dam. However, the blood of non-Kosher fish and locusts is prohibited because it is a secretion of a non-Kosher creature. The blood of Sheratzim is also prohibited because it is considered like their flesh. Human blood that has become separated from the body is prohibited mid'Rabanan (Kerisus 22a).
(c) Blood of an animal may be eaten if it is still inside the raw flesh of the animal as it was when the animal died or was slaughtered. Only when the blood has been removed from its original location after the animal's death, for example, by being cooked or boiled, does the blood become prohibited (TOSFOS to Chulin 14a DH v'Nasvin).
(d) If a person ingests a k'Zayis of blood b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he sins b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If the blood did not pour from the animal's major arteries but rather was inside the animal's limbs when it died (Dam Evarim) and was extracted afterward, the punishment of Kares does not apply. If it dripped from a major artery after the main flow subsided (Dam ha'Tamtzis), the Tana'im argue whether the punishment of Kares applies (Kerisus 20b).

c) [line 12] CHATAS AVODAS KOCHAVIM (AVODAH ZARAH: YACHID HA'OVED AVODAH ZARAH)
(a) Avodah Zarah is the term for a Pesel (an idol or graven image) or anything such as the sun or the moon, or even a person, which people mistakenly believe is an independent power with G-d-like attributes, which they worship and to which they pray. It is prohibited to do even the most minute action that demonstrates the ascendancy of Avodah Zarah. Avodah Zarah is one of the three cardinal sins about which we are commanded, "Yehareg v'Al Ya'avor" - "One should be killed rather than transgress." (The other two are Giluy Arayos - forbidden relations and Sheficus Damim - murder. But see RAMBAM Hilchos Yesodei ha'Torah 5:1-4.)
(b) The prohibition against serving Avodah Zarah is one of the Ten Commandments, "Lo Yiheyeh Lecha Elokim Acherim Al Panai. Lo Sa'aseh Lecha Fesel v'Chol Temunah... Lo Sishtachaveh Lahem v'Lo Sa'ovdem..." - "You shall not possess any foreign gods, ever (lit. in my presence). You shall neither make for yourself a graven image nor any likeness of that which is in the heavens above or on the earth below or in the water beneath the earth. You shall not prostrate yourself to them nor worship them for I am HaSh-m, your G-d..." (Shemos 20:3-5).
(c) A person who serves Avodah Zarah b'Mezid (intentionally) is liable to the Kares punishment. If he received the proper warning and witnesses saw his action, he is liable to Sekilah (stoning). A person who worships Avodah Zarah b'Shogeg (unintentionally) is liable to offer a Korban Chatas (RAMBAM Hilchos Avodas Kochavim 3:1). A person who makes an idol or other Avodah Zarah, even for a Nochri, is liable to Malkus (lashes) (Rambam ibid. 3:9). Any adult Nochri can annul an idol made for or served by a Nochri (Avodah Zarah 43a), while an idol made for or served by a Yisrael can never be annulled.
(d) Many rites were invented for specific forms of Avodah Zarah. If a person serves an Avodah Zarah with a rite specific to it, he is Chayav as above, (c). If one serves an Avodah Zarah with a rite that was intended for another Avodah Zarah, he is exempt from punishment. However, the verses show that a person who performs the services of Zibu'ach (sacrificing an animal), Kitur (burning incense), Nisuch (pouring a libation) and Hishtachava'ah (bowing down) is Chayav, whether it is specific to the Avodah Zarah or not (Sanhedrin 60b, see Rambam ibid. 3:3). The prohibition against Avodah Zarah is included in the seven Mitzvos Benei Noach, the seven commandments in which all of humanity is obligated (see Background to Avodah Zarah 46:4).

d) [line 13] CHATAS NAZIR (KORBAN NAZIR TAHOR)
(a) If a person makes a vow to become a Nazir without stipulating a time period, his or her Nezirus lasts for a period of thirty days. If the person stipulates a time period, his or her Nezirus lasts for whatever amount of time he stipulated. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine (Bamidbar 6:1-21, SEFER HA'CHINUCH #377). Transgressing any one of these prohibitions makes the Nazir liable to Malkus, as long as he was warned beforehand.
(b) If an ordinary Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that has the ashes of the Parah Adumah in it (see Background to Zevachim 93:5) to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting anew the days of Nezirus that he accepted upon himself. The sacrifices he brings are two Torim (turtledoves) or two Benei Yonah (young common doves), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. (These Korbanos and this shaving are in addition to the Korbanos and shaving that he, and every Nazir, brings upon the completion of his Nezirus.)
(c) When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves off the hair of his head and burns it under the cauldron in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18).

e) [line 14] CHATAS METZORA
(a) THE PROCESS BY WHICH A METZORA BECOMES TAHOR - On the day that a Metzora (see Background to Zevachim 102:3) is healed from his Tzara'as, he takes 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 new 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 is removed from the living bird after it is sent off to the fields.
(b) The Metzora next shaves with a razor 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 counts seven days ("Yemei Sefiro"), 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 Zevachim 104:41).
(c) On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animal Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an Asham. The female sheep is offered as a Chatas. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two Torim (turtledoves) or two Benei Yonah (common doves) as the Olah and the Chatas; however, a sheep is still brought as his Asham. An ordinary Metzora or a poor Metzora brings Nesachim with all of his animal Korbanos (Menachos 91a).
(d) 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 with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and 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 (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the archway of the gate.
(e) After all of the Korbanos were offered, a Kohen pours some of the oil in 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 put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei ha'Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)

25) [line 19] D'HANEI OLOS BAHADAIHU NINHU - It is hard to make sense of this Girsa as it stands. There are two basic changes made in the Girsa with three explanations: (a) according to the Girsa "(D'HANEI) *D'IKA* OLOS BAHADAIHU (NINHU)" - [since] there are Korbenos Olah that are brought along with them (with the Korbenos Chatas of the Metzora and the Nazir); (b) according to the Girsa "D'HANEI OLOS (BAHADAIHU) NINHU" - [since] they (the Korbenos Chatas of the Metzora and the Nazir) are [comparable to] Olos (which are not brought to atone for sins. The Korbenos Chatas of the Metzora and the Nazir are likewise not brought to atone for sins, but rather to permit the Metzora to eat Kodshim and to permit the Nazir to drink wine.); (c) according to the Girsa "D'HANEI OLOS (BAHADAIHU) NINHU" - [since] they (the Korbenos Chatas of the Metzora and the Nazir) are [comparable to] Olos (which require that Nesachim be brought with them. The Korban Chatas of the Metzora likewise requires Nesachim; however, this explanation has no bearing on the Korban Chatas of the Nazir.)

26) [line 21] MASNI LEI L'CHULHU LI'PESULA - teaches that all of them (all Chata'os that are slaughtered for the sake of a different type of Chatas) are disqualified

27) [line 21] "V'SHACHAT OSAH L'CHATAS" - "[And he shall lay his hand upon the head of the sin offering,] and slaughter it as a sin offering [in the place where they slaughter the burnt offering.]" (Vayikra 4:33)

28) [line 23] KAN B'KOMETZ MACHAVAS L'SHEM MARCHESHES - the Beraisa in which Rebbi Shimon rules that the Minchah is valid and fulfills the requirement of its owner is the case in which the Kohen says while performing the Kemitzah of a Minchas Marcheshes, for example, "I am taking out a Kometz for the sake of a Machavas." Since he only named the utensil and not the *Minchah* baked in the utensil, it is obvious that his words are meaningless and do not disqualify the Minchah.

29) [line 26] B'MANA KA MECHASHEV - he is changing [from the proper] intentions for [this Minchah with regard to] the utensil involved (i.e. his invalidating thoughts deal with the utensil, and are meaningless)

30) [line 33] BI'ZEVICHAH D'FASLAH BEI MACHSHAVAH KA MECHASHEV - he is changing [from the proper] intentions for [an animal Korban with regard to] its slaughter, Kabalas ha'Dam, Zerikah, etc. (i.e. even though his invalidating thoughts are indistinguishable, and the casual observer would not learn from his actions that it is permitted to change from the proper intentions for Korbanos, the Korban is disqualified)

31) [line 36] L'SHUM BILAH B'ALMA - [since he did not use the word "Minchah," the words "Chareivah (a dry Minchah) for the sake of a Belulah (a Minchah that is mixed with oil or water)" are meaningless; they can just as well be] "for the sake of something mixed"

32) [line 37] L'SHUM SHELAMIM
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) Korbenos Shelamim that are offered by an individual may be brought from male or female sheep, cows or goats. They are Kodshim Kalim, and may therefore be slaughtered in the entire Azarah (and not only in its northern part). Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Shelamim is cast on the northeastern and southwestern corners of the Mizbe'ach (Shenayim she'Hen Arba). Nesachim (a meal offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The meal offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwestern corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid.).
(c) The Chazeh (breast) and Shok (thigh) of the Shelamim were given to the Kohen (Vayikra 7:34). Certain fats and other parts of the Korban were offered on the Mizbe'ach (Vayikra 3:3-4, 9-10, 14-15). The owner and his guests (men or women) eat the rest of the Korban inside the borders of the city of Yerushalayim. The meat may be cooked in any fashion and is eaten for two days and the intervening night.

33a) [line 36] IY HACHI... - If so, why does Rebbi Shimon (on Daf 2b) rule that Zevachim that are offered for the sake of a different Korban do not fulfill the obligation of the owner of the Korban? We only need to use similar logic (as "l'Shum Bilah b'Alma) to rule that a Korban Olah slaughtered for the sake of a Korban Shelamim should fulfill the obligation of the Olah since it is being slaughtered "l'Shum Shelamim b'Alma" (RASHI) (see next entry)
b) [line 37] L'SHUM SHELAMIM B'ALMA - for the sake of peace [between the owner of the Korban and HaSh-m] (RASHI)

34a) [line 39] "HA'MAKRIV ES DAM HA'SHELAMIM" - "The one who offers the blood of the [Korban] Shelamim" (Vayikra 7:33) - This verse shows that the actual name of the Korban is "Shelamim."
b) [line 39] "HA'ZOREK ES DAM HA'SHELAMIM" - "the one who casts that blood of the [Korban] Shelamim" (Vayikra 7:14) - This verse also shows that the actual name of the Korban is "Shelamim."

35) [line 41] "V'CHOL MINCHAH VELULAH VA'SHEMEN [VA'CHAREVAH; L'CHOL BENEI AHARON TIHEYEH, ISH K'ACHIV.]" - "And any flour offering, mixed with oil, [and dry, shall be for other.]" (Vayikra 7:10)

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