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1) [line 2] MAFRISH SHTEI CHATA'OS L'ACHRAYUS
(a) When a person is worried that his Korban Chatas may be lost, he is able to designate two animals, saying, "I hereby designate one of these animals as my Korban Chatas. If that animal gets lost, the other animal will be my Korban Chatas in its stead." If one of the animals does get lost, he is permitted to offer the other animal as his Chatas.
(b) If neither animal gets lost, and one animal is sacrificed as his Chatas, a Halachah l'Moshe mi'Sinai states that the second animal also obtains the sanctity of a Chatas, to a certain extent. It is called "a Chatas that was designated for Achrayus (as a substitute)," and it is not sacrificed as a Chatas because its owner has already brought his Korban Chatas.

2) [line 7] K'MAFRISH L'IBUD DAMI - is like he initially separated it for death

3) [line 27] SHIKLEIHEN
(a) In the Beis ha'Mikdash, many public sacrifices were offered (for example the daily Temidim, the Korbenos Musaf of Rosh Chodesh and the festivals etc.). In order to finance these Korbanos, one half a Shekel was collected from every Jew, both those living in Eretz Yisrael and in the Golah, once a year.
(b) The half Shekalim were collected before Rosh Chodesh Nisan so that the Korbanos of the new year (which starts with the month of Nisan) would be offered from the money that was collected for the new year. On the first of Adar, Beis Din announced that the Shekalim should be collected, in order to ensure that all of the Shekalim would be collected before Rosh Chodesh Nisan (see Insights to Shekalim 2a). Some commentaries contend that a portion of the Shekalim would not arrive until after Rosh Chodesh Nisan, while others claim that all of the Shekalim arrived by Rosh Chodesh Nisan, since the Shekalim were collected from the regions further from Yerushalayim earlier in the year. (This latter opinion appears to be the conclusion of the Yerushalmi, Shekalim 2a - see Mishnas Eliyahu ibid. 2b.)
(c) The amount that was collected from each Jew was not fixed at half a Shekel. Rather, the amount given was always half of the "Matbe'a ha'Yotzei" (the primary coin in use at the time), provided that it was not *less* than the value of half a Shekel.
(d) The word "Shekel," as used in the phrase "Machatzis ha'Shekel," refers to the Shekel that was in use at the time of Moshe Rabeinu, which was equivalent to the "Sela" of the times of the Gemara. Machatzis ha'Shekel is half of a Sela, or two Dinarim. People became accustomed to calling the coin that was valued at half of a Sela, "Shekel," since it was "paid out" ("Shoklim" Oso) in order to fulfill the Mitzvah of Machatzis ha'Shekel each year (RAMBAN to Shemos 30:13).

4) [line 28] TERUMAH (TERUMAS 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 previous entry).
(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).

5) [line 37] SE'IREI AVODAH ZARAH
(a) The Sanhedrin (the Jewish Supreme Court) must bring a Korban if they issued a mistaken ruling permitting an act of idolatry that carries a Chiyuv Kares and the Jewish people in Eretz Yisrael (the majority of the people or the majority of the tribes) conducted themselves based on this ruling. The sages bring a young bull as an Olah and a goat as a Chatas on behalf of each of the tribes. The people are exempt, since they relied on the Beis Din ha'Gadol. The goats are called Se'irei Avodas Kochavim (RAMBAM Hilchos Shegagos 12:1).
(b) The blood of the goats was sprinkled in the Heichal on the Paroches and the Mizbach ha'Zahav. The Sheyarei ha'Dam (the remainder of the blood) was poured on the Western Yesod (foundation) of the Mizbe'ach. The remains of the goats were burned outside of the city of Yerushalayim (Bamidbar 15:22- 26).

*6*) [line 16] GEZEIRAH MISHUM CHATAS SHE'MESU BE'ALEHA - that is, perhaps the Kohen Gadol who served last year will die during the year, and the people will not realize that now that he has died his Par may no longer be used (since it is a Chatas she'Mesu be'Aleha) - RASHI. Alternatively, TOSFOS suggests that we are afraid that any one of the Kohanim who lived in the previous year will pass away during the year, and since the Par is Mechaper on *all* of the Kohanim, it is similar to a Chatas she'Mesu be'Aleha.

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