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1) [line 2] L'RABOS KOL BA'ALEI KORBAN LI'SEMICHAH - to teach that if a Korban is brought by partners, each one performs Semichah (see Background to Menachos 92:3)

2) [line 6] IPCHA'I? - Shall I reverse [the ruling of the Beraisa that I was taught, to read "Yoresh Somech, Yoresh Meimer"]?

3a) [line 10] TECHILAS HEKDESH - (lit. the beginning of the consecration) Temurah (which is the beginning of the consecration of the replacement animal -- RASHI to Erchin 2a; see Background to Menachos 79:21b)
b) [line 11] SOF HEKDESH - (lit. the end of the consecration) Semichah (which is performed after an animal has already been consecrated and is about to be sacrificed)

4) [line 13] "HAMER YAMIR" - ["Do not transfer or exchange it (an animal that has been designated as a Korban) for another animal, neither a good animal for a bad one nor a bad one for a good one.] If you do exchange an animal [of Kodesh] for another animal [that is not], both the original animal and the one given in exchange for it, will be Kodesh.]" (Vayikra 27:10)

5) [line 25] MAH SOFENU L'RABOS ES HA'ISHAH - that is, How will we be able to include a woman [in the Halachos of Temurah]?

6a) [line 28] CHERESH - a deaf mute

b) [line 28] SHOTEH - (lit. a fool) a person who is mad or deranged (a) A person is classified as a Shoteh if he regularly, because of madness, destroys or loses that which is given to him, sleeps in a cemetery, goes out alone at night or tears his clothes (Chagigah 3b). According to the RAMBAM (Hilchos Edus 9:9), a person is a Shoteh if he regularly exhibits any form of irrational behavior.
(b) A Shoteh is exempt from performing Mitzvos, is not punished for his transgressions and is not liable for the damages that he causes. His purchases and sales are meaningless and are not binding.

c) [line 28] KATAN - a minor (a boy under the age of 13 and a girl under the age of 12)

7) [line 29] SUMA - a blind person

8) [line 29] EVED (EVED KENA'ANI)
(a) A Jew may acquire a Nochri slave or maidservant (Eved Kena'ani or Shifchah Kena'anis) by purchasing the slave from a Jewish or Nochri master and making a Kinyan on the slave with either Kesef (paying money), Shtar (receiving a contract), Chazakah (having the slave work for him) or Chalipin -- the same Kinyanim that are used in the purchase of real-estate (see Background to Bava Basra 100:3). In addition, an Eved Kena'ani can be acquired through Kinyan Meshichah, like moveable objects (see Background to Avodah Zarah 71:9). A Nochri can also be acquired as a slave by being captured (Gitin 38a). These Halachos, and the Halachos mentioned below, apply whether the slave is from the Kena'ani nation or from another nation. Nevertheless, the generic term used by the Mishnah and Gemara to refer to Nochri slaves is Eved "Kena'ani," since the Torah openly describes Kena'an as a slave (Bereishis 9:27; see Rashi to Kidushin 22b DH Sadeh).
(b) A Nochri slave must undergo a process of involuntary conversion, in which he is circumcised (in the case of a male slave) and immersed in a Mikvah, after which he becomes obligated in Mitzvos. Regardless of gender, a Nochri slave is obligated to keep only those Mitzvos that a Jewish woman is obligated to keep. The slave is not permitted to marry an ordinary Jew. When the slave is freed, he automatically becomes a full-fledged Jew and is obligated to keep all of the Mitzvos, like a normal convert. However, before he is freed, his exemption from certain Mitzvos, as well as his prohibition to marry a Jewish woman, are direct consequences of the slavery. The Rishonim refer to this as a "Kinyan Isur," a "prohibitive" Kinyan (see Rishonim to Gitin 38a, Kidushin 16a).
(c) The slave of a Kohen is permitted to eat Terumah.
(d) For a discussion of additional Halachos of an Eved Kena'ani, see Background to Sanhedrin 58:14.

9) [line 30] SEMICHAH SHEYAREI MITZVAH - Semichah (see Background to Menachos 92:3) is one of the dispensable, inessential "remnants" of a Mitzvah (if it is not performed, it does not prevent atonement)

10) [line 31] TEKEF LI'SEMICHAH SHECHITAH - the animal has to be slaughtered immediately after the Semichah

11) [line 33] LAV BENEI DE'AH NINHU - they are not people with intelligence
12) [line 34] BENEI YISRAEL SOMCHIN V'EIN OVDEI KOCHAVIM SOMCHIN - the men of Yisrael perform Semichah, and Nochrim do not (since the verse states "Daber El Benei Yisrael... v'Samach..." -- Vayikra 1:2-4)

13a) [line 36] ASYA SEMICHAH SEMICHAH MI'ZIKNEI EDAH - it is learned from a Gezeirah Shavah (see Background to Zevachim 103:30) between the two words "v'Samach" and "v'Samchu" in the verses dealing with (a) Semichah for all Korbanos (Vayikra 1:4) and (b) Semichah of the elders of the community for the Par He'elem Davar Shel Tzibur (Vayikra 4:15). The blind are disqualified to be elders of the community (judges of the Sanhedrin) (Sanhedrin 17a, 34b).
b) [line 37] ASYA SEMICHAH SEMICHAH ME'OLAS RE'IYAH - it is learned from the verse that commands all Jewish men to offer an Olas Re'iyah on the three festivals (Shemos 23:17), that excludes the blind from the obligation ("Yir'eh Yera'eh" -- Chagigah2a). The Olas Re'iyah requires Semichah, as do all private Korbanos.

14) [line 1] DANIN YACHID MI'YACHID - we learn individual [Korbanos] from individual [Korbanos]

15) [line 3] DANIN MIDI DI'CHESIV BEI SEMICHAH B'GUFEI MI'MIDI DI'CHESIV BEI SEMICHAH B'GUFEI - we learn a topic that contains [a word related to the word] "Semichah" in the body [of the verses that deal with the topic] from another topic that contains [a word related to the word] "Semichah" in the body [of the verses that deal with that topic]

16) [line 6] "VA'YAKREV ES HA'OLAH VA'YA'ASEHA KA'MISHPAT." - "And he brought the burnt offering near, and he offered it according to the law [of the Olas Nedavah, as specified in Vayikra 1:1-13]." (Vayikra 9:16)

17) [line 9] YADO YADO YADO - (these three teachings are learned from one word "Yado" -- Vayikra 1:4)

18) [line 12] D'LAV BAR MITZVOS - who is not obligated in [all of the] Mitzvos (see above, entry #8)

19) [line 13] SHELUCHO SHEL ADAM KEMOSO - [the act performed by] the Shali'ach of a person is like [an act performed by the person] himself. (Sources for this law are cited in Kidushin 41.)

20) [line 15] ISHTO DECHE'GUFEI DAMI - (lit. one's wife is like his own body) the relationship of a husband and wife is so strong that they are considered a single entity

21) [line 17] "V'SAMACH YADO AL ROSH HA'OLAH, V'NIRTZAH LO L'CHAPER ALAV." - "And he shall press his hand upon the head of the burnt offering, and it (the Korban) shall become acceptable for him, to make atonement for him." (Vayikra 1:4)

22) [line 18] "KI HA'DAM HU BA'NEFESH YECHAPER" - "[For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls;] for it is the blood that makes an atonement for the soul." (Vayikra 17:11) - This verse refers to the Avodah of Zerikas ha'Dam, in which the blood of Korbanos was either cast onto the sides of the Mizbe'ach or applied to the sides or the Keranos (horns) of the Mizbe'ach. This was the main service that accomplished the atonement for which HaSh-m commanded that the sacrifices be offered.

23a) [line 19] SHE'IM ASA'AH LI'SEMICHAH SHEYAREI MITZVAH - (lit. if he treated Semichah as the dispensable, inessential remnants of a Mitzvah) if he did not do Semichah
b) [line 20] MA'ALEH ALAV HA'KASUV K'ILU LO CHIPER V'CHIPER - he has not done a Mitzvah Min ha'Muvchar, a choice Mitzvah

24) [line 21] "LI'SENUFAH L'CHAPER" - "[one yearling sheep as a Korban Asham, with which] to perform Tenufah, to atone [for him]" (Vayikra 14:21)

25a) [line 27] TZAVAR - [the front of] the neck, the place where the animal is slaughtered (RASHI)
b) [line 27] GABAYIM - the back of the animal
c) [line 28] CHAZEH - the chest
26) [line 30] D'LO KAI BA'HADEI ROSHO - that is next to the animal's head
27) [line 34] TZEDADIN - the sides of the head of the animal

28a) [line 35] ABA BIRA'AH - an Amora of Eretz Yisrael, for whom an approximate time when he lived is difficult to determine.
b) [line 35] B'REBBI ELIEZER BEN YAKOV - that is, *bed'Bei* Rebbi Eliezer ben Yakov, *of the Beis Midrash* of Rebbi Eliezer ben Yakov (RASHI to Eruvin 19a DH bed'Bei)

29) [line 37] MATLIS - a cloth
30) [line 37] MAHU SHE'TACHUTZ? - What is the Halachah with regard to Chatzitzah, i.e. does the cloth cause a Halachic intervention between the hands of the person performing Semichah and the animal, thus invalidating the Semichah?

31) [line 40] "V'SAMACH AHARON ES SHTEI YADAV" - "And Aharon shall lean both of his hands" (Vayikra 16:21)

32) [line 41] BANAH AV (BINYAN AV)
In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is called Binyan Av. 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 in that subject to other comparable subjects.

33) [line 46] LAMAH LI L'MICHTAV YADAV YADAV? - why, then, does the Torah ever need to write the word "Yadav" in any of the places that it is written?

34) [line 47] AKSHI LEI ESRIM V'ARBA YADAV - he asked him about (a) many instances where the word "Yadav" is written (OR HA'YASHAR, cited by YOSEF DA'AS); (b) twenty-four instances of words similar to "Yadav": ten words *Yadav* and fourteen words *Yedeihem* (see YOSEF DA'AS, citing RAV MOSHE BETZALEL, son of the SEFAS EMES)

35a) [line 47] "YADAV TEVI'ENAH" - "His (the owner's) hands shall bring it (the portion of the Korban Shelamim that will be offered to HaSh-m)" (Vayikra 7:30)
b) [line 48] "YADAV RAV LO" - "May his hands fight for him" (Devarim 33:7)
c) [line 48] "SIKEL ES YADAV" - "he changed [the normal position of] his hands" (Bereishis 48:14)

36) [line 48] ISHTIK - he was silent
37) [line 48] L'VASAR D'NACH DA'ATEI - after he (Reish Lakish) calmed down
38) [line 50] "VA'YISMOCH ES YADAV ALAV VA'YETZAVEHU" - "And he laid his hands upon him, and he commanded him" (Bamidbar 27:23)

39) [line 52] TENUFAH
Waving portions of certain Korbanos and meal-offerings is called Tenufah; the Kohen, together with the owner of the Korban (when it is not a Korban Tzibur), waves them in all four directions and up and down (RASHI to Menachos 62a DH Molich. TOSFOS to Sukah 37b DH Kedei, ponders whether all Tenufos were done in this fashion, or whether some Tenufos only required lifting and lowering).

40a) [line 53] ECHAD MENIF L'CHOL HA'CHAVERIM - one of the owners performs Tenufah for all of the rest of them
b) [line 53] EIN ECHAD SOMECH L'CHOL HA'CHAVERIM - however, one of the owners is not able to perform Semichah for all of the rest of them, rather, each of the owners must perform Semichah individually

41a) [last line] KORBENOS HA'YACHID - private Korbanos
b) [last line] KORBENOS HA'TZIBUR - public Korbanos

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