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1) [line 2] BAR KORBAN HU - he (also) must bring a Korban [Oleh v'Yored] (Daf 19b)
2) [line 3] A'MAI MECHAPER? - On which [sin] does it (the Sa'ir ha'Chitzon) atone?

3) [line 5] SE'IR U'SE'IR - the words "Se'ir" and "u'Se'ir" from the verses that describe the Korbenos Musaf of all of the holidays (Bamidbar 28:16, 22, 30, 29:5, 11, 16, 19, 22, 25, 28, 31, 34, 38). Rebbi Chama b'Rebbi Chanina learns that the letters "Vav" in these verses connect all of the goats that are sacrificed as Korbenos Chatas. The Gemara uses Rebbi Chama's teaching to provide sources for the Halachos of the various Tana'im of our Mishnah.

4) [line 23] "V'OSAH NASAN LACHEM LA'SEIS ES AVON HA'EDAH" - "[Why have you not eaten the Korban Chatas in the holy place, seeing as it is most holy,] and [HaSh-m] has given it to you to bear the sins of the congregation, [to make atonement for them before HaSh-m?]" (Vayikra 10:17)

5) [line 25] TZITZ - the thin gold plate on which was written "Kodesh la'Sh-m", worn on the forehead of the Kohen Gadol (Shemos 28:36-38; See Charts to Shabbos 63b) (RITZUY TZITZ)
(a) Tum'ah renders Korbanos unfit for being offered. Therefore, if the *blood* of a Korban becomes Tamei before it is cast on the Mizbe'ach (Zerikas ha'Dam), it becomes prohibited to do Zerikas ha'Dam. Similarly, Rebbi Yehoshua rules that if all of the *meat and Chelev* of a Korban becomes Tamei before Zerikas ha'Dam, it becomes prohibited to do Zerikas ha'Dam (Pesachim 77b). In addition, if the *Eimurim* or parts of a Korban that are to be offered on the Mizbe'ach, become Teme'im even after Zerikas ha'Dam, it becomes prohibited to offer them afterwards.
(b) However, all these laws apply only l'Chatchilah. B'Di'eved, if the Kohen did Zerikas ha'Dam b'Tum'ah and the Kohen Gadol was wearing the Tzitz at the time, the Tzitz validates the Kohen's Avodah. The Korban may be eaten and the owner has fulfilled his obligation. This Halachah is learned from the verse, "... l'Ratzon Lahem Lifnei HaSh-m." (Shemos 28:38). However, if the meat became Tamei, the Tzitz does not render it fit to be *eaten*.
(c) Korbenos Tzibur (public sacrifices) do not need the Tzitz to render them acceptable. If they become Teme'im through one of the above-mentioned Tum'os, they may be offered l'Chatchilah. Also, if all of the Kohanim are Teme'im, they may offer Korbanos l'Chatchilah. These Korbanos, however, even thought they were offered b'Tum'ah, may not be eaten (with the exception of the Korban Pesach, which is a Korban Tzibur that may be offered b'Tum'ah and also eaten b'Tum'ah).

6) [line 25] "[V'HAYAH AL METZACH AHARON V'NASA AHARON ES] AVON [HA'KODASHIM ASHER YAKDISHU BENEI YISRAEL L'CHOL MATENOS KODSHEIHEM, V'HAYAH AL MITZCHO TAMID L'RATZON LAHEM LIFNEI HASH-M.]" - "[And it shall be upon Aharon's forehead, that Aharon may bear any] guilt [incurred in the holy offerings, which the people of Yisrael consecrate, for all of their holy gifts; and it shall be always upon his forehead, that they may be accepted before HaSh-m.]" (Shemos 28:38)

7) [line 27] OLIN - [it is Meratzeh on] parts of sacrifices that are brought up (see above, entry #5)

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