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*1*) [line 1] SHE'HAYAH LO CHOLEH B'SOCH BEISO - (the Gemara could have answered that a person slaughtered a the mother of the Mishtale'ach b'Isur, but it preferred to find a case where no Isur was done -- RITVA)

2) [line 3] LO SISHCHATU (OSO V'ES BENO)
It is forbidden to slaughter a cow, female sheep or female goat and her offspring on the same day, as it states in Vayikra 22:28, "v'Shor Oh Seh, Oso v'Es Beno Lo Sishchatu b'Yom Echad."

3) [line 5] DECHIYASO LA'TZUK - pushing it off the precipice

4) [line 11] BA'ALEI CHAYIM NIDACHIN (Animals can become irrevocably rejected)
(a) According to the Tana'im and Amora'im who rule Ba'alei Chayim Nidachin, if at one point in time an animal becomes unfit to be sacrificed, it remains unfit forever.

(b) In our Sugya, this refers to a situation in which one of the Se'irim dies after the Hagralah was performed. As a result, its partner-Se'ir is considered "rejected" and is unfit for use according to Rebbi Yochanan, who rules Ba'alei Chayim Nidachin. This halachic disqualification is learned from the verse in Vayikra 22:25 (see next entry).

5) [line 19] "[U'MA'UCH V'CHASUS V'NASUK V'CHARUS LO SAKRIVU...] KI MASHCHASAM BAHEM, MUM BAM, [LO YERATZU LACHEM]." - "[You may not offer any animal that has it testicles crushed by hand or by an instrument, pulled loose or severed...] because their flaw is in them, there is a blemish in them, [they will not find favor for you]." (Vayikra 22:24-25) - This verse only disqualifies animals with *permanent* blemishes. Rav learns "Ein Ba'alei Chayim Nidachin" from this verse by comparing animal sacrifices that become temporarily disqualified (such as the Se'ir that remains alive when its partner-Se'ir dies) to animals with *temporary* blemishes. Rebbi Yochanan learns "Ba'alei Chayim Nidachin" from this verse since he claims that only animals that have temporary blemishes may regain their suitability as sacrifices (as soon as their blemishes heal). All other animals that become disqualified (for whatever reason) never regain their suitability.

6) [line 23] B'EINAIHU HU D'LO MIRTZU - when they are by themselves (and are discernible), they are not acceptable for atonement

7) [line 33] TORMIN ES HA'LISHKAH
(a) Every year, one half a Shekel was collected from every Jew to fund the Korbenos Tzibur that were offered in the Beis ha'Mikdash. Beis Din placed the money that was collected in a room in the Mikdash reserved for that purpose (see Background to Yoma 55:7, "Shekalim").
(b) At three times during the year (before each of the three festivals), Beis Din filled three boxes, each of which held three Se'in (approximately 25 or 43.2 liters, depending upon the differing Halachic opinions) with Shekalim from that room. The portion that was set aside in the boxes was called the "Terumas ha'Lishkah," while the remainder of the Shekalim were called "Sheyarei ha'Lishkah" (Shekalim 7b, 8a). (See Insights to Shekalim 9:2)
(c) There is a difference of opinion as to why the Terumas ha'Lishkah was done three times a year rather than just once. One opinion states that the reason was only to publicize the Terumas ha'Lishkah (Shekalim 2b, see Insights there). According to others, Beis Din was concerned that the Terumas ha'Lishkah should be collected from the Shekalim that arrived later in the year (this opinion is also mentioned in the Yerushalmi, ibid.).
(d) The Shekalim from the Terumas ha'Lishkah were used to purchase the animals needed for public sacrifices, while the Shekalim from the Sheyarei ha'Lishkah were used to buy other goods necessary for the upkeep of the Mikdash and the entire city of Yerushalayim (Shekalim 4a-b).

8) [line 9] "YO'AMAD CHAI" V'LO SHE'KEVAR AMAD - "[But the goat, on which the lot fell for Azazal,] shall be stood alive...", and not the goat (from the first pair) which has already stood alive

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