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1) [line 8] MA'ARICHIN The term "Erech" (endowment valuation) refers to a special form of vow. If a person declares, "Erech Ploni Alay," ("I accept upon myself to give the endowment value of so-and-so to Hekdesh"), he must give the specific value that the Torah designates for the person's gender and age group as stated in Vayikra 27:1-8. It makes no difference at all whether the person is healthy or sick, strong or weak.

THE "ERECH" THAT THE TORAH SPECIFIES IN VAYIKRA 27:1-8

2) [line 8] MACHRIMIN
There are two types of Charamim (a type of vow or pledge): (a) Chermei Kohanim, which are given to the Kohanim for their personal use and cannot be redeemed from the Kohen;
(b) Chermei Shamayim, which are given to the Beis ha'Mikdash for the Bedek ha'Bayis and can be redeemed like any other Hekdesh.

3) [line 10] TEI'AKER - it should be uprooted (killed)
4) [line 10] KESUS - clothing

5) [line 14] GIZAH V'AVODAH
It is forbidden to shear or work with an animal that is Kodesh, as is learned from Devarim 15:19. Even if the animal develops a Mum (a blemish that invalidates it), this prohibition remains, as Chazal learn in Bechoros 15a, from the verse in Devarim 12:15.

6) [line 41] KEVESH - a raised platform
7) [line 43] TOL V'TZEI - grab [it] and get out [of here fast]

8) [line 1] MEZUMAN - ready; prepared for this

9) [line 8] ERUV V'HOTZA'AH L'SHABBOS, V'EIN ERUV V'HOTZA'AH L'YOM HA'KIPURIM
(a) The laws of Eruvei Chatzeiros (see Background to Yoma 10:36) and Hotza'ah (see Background to Eruvin 51:13) apply only to Shabbos and not to Yom ha'Kipurim (although the laws of Yom ha'Kipurim are otherwise just as stringent as the laws of Shabbos).
(b) TOSFOS DH Amar Rafram cites the Gemara in Temurah 14a where this opinion is refuted. According to the Halachah, Yom ha'Kipurim is no different from Shabbos with regard to Eruvei Chatzeiros and Hotza'ah.

*10*) [line 11] NITMA MESHALCHO, NICHNAS TAMEI LA'AZARAH U'MESHALCHO - that is, if the Ish Iti that was chosen from before Yom Kipur becomes Tamei, he may enter the Azarah while Tamei to send away the Se'ir. (A new person may not be chosen in his place since the person who takes out the Se'ir must be appointed from *before* Yom Kipur.)

11) [line 13] YACHOL HU L'HARKIV ANI VA'ATEM - (a) it (the goat) is [strong and is] able to carry both me and you on its back (RASHI); (b) he (the Ish Iti) may carry both me and you on his back [since we are all healthy. He is not allowed to carry the goat if it is sick]. (MAHARSHA)

12) [line 15] EHEI V'SHALOM ANI VA'ATEM - (a) both you and I shall be in peace; i.e. we will not have to be the ones to send it (RASHI); (b) according to the Girsa EHEI V'SHILU'ACH (with a Ches instead of a Mem Sofis) - both you and I may be [appointed by the Beis Din of Kohanim to stand in his place as] the messenger; [he, however, may not appoint another messenger on his own] (MAHARSHA)

13) [line 17] AMAR LEHEN "KEN YOVDU ..." - (a) he said to them, "So may all Your enemies be destroyed, HaSh-m!" (RASHI); (b) he said to them, "So may all Your enemies be destroyed, HaSh-m!" meaning, it will certainly die from the fall; he need not descend to kill it, as the Mishnah states on 67a, "...and it was already cut into limbs before it fell halfway down the cliff." Accordingly, Rebbi Eliezer rules unlike the Chachamim in all three questions (MAHARSHA)

14) [line 22] MAHU L'HATZIL (RO'EH) KIVSA MIN HA'ARI? - was it necessary to save Bas Sheva from David ha'Melech? That is, do you agree with Rebbi Yonasan that all soldiers in the wars of David ha'Melech divorced their wives before they went out to battle, in which case Bas Sheva was not married? (RABEINU CHANANEL)

15) [line 24] MAHU L'HATZIL HA'RO'EH MIN HA'ARI? - was it necessary to save Uriyah from David ha'Melech? That is, do you rule that Uriyah committed treason when he mentioned Yo'av before David ha'Melech? (RABEINU CHANANEL)

16) [line 26] MAHU LASUD ES BEISO? - may a person plaster (whitewash) his house [in the present day, while the Beis ha'Mikdash is destroyed]?

17) [line 27] LO MIPNEI SHE'HIFLIGAN BI'DEVARIM - [he answered them evasively] not because he desired to divert their attention with words [out of ignorance of the answer]

18) [line 32] PELECH - spindle
19a) [line 34] ZIBE'ACH - if he slaughtered an animal
b) [line 34] KITER - or burnt as an offering
c) [line 34] GIPEF - if he embraced (hugged)

20) [line 35] HIDROKAN - (a) a swelling and sickness of the stomach (Shabbos 33a); (b) a disease of the mouth (Rashi Eruvin 41) - this explanation does not appear in the manuscripts (DIKDUKEI SOFRIM #8)

21) [line 42] ALECHSANDERIYIM - people who came from Alexandria, Egypt
22a) [line 45] MAH SHAHI TZEFIRA DEIN - why is this goat lingering
b) [line 45] V'CHOVEI DARA SAGI'IN - while the sins of the generation [that are upon it] are numerous?

23) [line 45] MI'YEKIREI YERUSHALAYIM - some of the dignitaries of Yerushalayim
24) [last line] TZUK - the precipice from which the goat was pushed off, as it states in the verse, "v'Nasa ha'Sa'ir Alav Es Kol Avonosam El Eretz Gezerah," - "And the goat shall bear upon it all their iniquities to a land of cliffs and crags." (Vayikra 16:22)

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