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1) [line 2] ZEVACHIM
(a) Maseches Zevachim is the first tractate in the Order of Kodshim, the section of the Talmud that deals mostly with the laws of the Beis ha'Mikdash and the Korbanos.
(b) FOUR AVODOS - Offering a Korban is comprised of four main actions. These four "Avodos" are Shechitah (slaughtering), Kabalas ha'Dam (collecting the blood of the Korban that will be thrown on the Mizbe'ach), Holachah (carrying the blood towards the Mizbe'ach) and Zerikah (throwing the blood on the Mizbe'ach).
(c) KODSHEI KODASHIM - The term Kodshei Kodashim refers to the Korbenos Olah, Chatas and Asham (and Menachos), which have a *greater* degree of sanctity. They may only be slaughtered in the northern part of the Azarah and may only be eaten in the Azarah by Kohanim.
(d) KODSHIM KALIM - The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach and Bechor, which have a *lesser* degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women.
(e) OLOS / SHELAMIM - A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10). (See Background to Kidushin 55:2 and Bava Kama 13:1 for the details of each type of Korban.)

2) [line 2] SHE'LO LI'SHEMAN - not for their sake (that is, "Shinuy Kodesh," e.g. slaughtering a Korban Olah with the intent of slaughtering a Korban Shelamim. TOSFOS DH Kol points out that the Gemara (Daf 4a) assumes that the Mishnah also refers to "Shinuy Be'alim," e.g. slaughtering Reuven's Korban with the intention to perform Zerikas ha'Dam for the sake of Shimon.)

3a) [line 2] KESHERIM - they are valid (the Kohen should continue to offer the Korban as was originally intended; the other Avodos of the Korban should be done li'Sheman, the parts that were intended to be eaten should be eaten, etc.)
b) [line 2] ELA SHE'LO ALU LA'BE'ALIM L'SHEM CHOVAH - however, the owner has not fulfilled his requirement and must offer another Korban

4) [line 3] PESACH (KORBAN PESACH)
(a) It is a Mitzvah for all Jews to offer a Korban Pesach on the fourteenth of Nisan in the afternoon, as it states in the Torah, "and the whole assembly of the congregation of Yisrael shall slaughter it towards evening." (Shemos 12:6). The Pesach is an unblemished male lamb or goat within its first year that is roasted in its entirety. It is eaten with Matzah (unleavened bread) and Maror (bitter herbs), as the verse states, "And they shall eat the meat in that night, roast with fire, and Matzos; and with Merorim they shall eat it." (ibid. 12:8).
(b) An adult (who was Tahor and was not far from the Beis ha'Mikdash on the fourteenth of Nisan) who willfully did not offer the Korban Pesach is liable to the Kares punishment.
(c) In order to eat from the Korban Pesach, a person must be "appointed" to the Korban before it is slaughtered. This appointment is called "Minuy." Each Pesach must have appointed to it people who are able to eat at least a k'Zayis of the meat on the night of the fifteenth of Nisan. The Korban is sacrificed in the name of all the people who were appointed for that specific Pesach animal. The people appointed to the Pesach then eat at least a k'Zayis of the Pesach together in a "Chaburah." (Some Tana'im maintain that a single Pesach may be split into many Chaburos eating in different places -- Pesachim 86a.) No bones of the Pesach are allowed to be broken (Shemos 12:46).
(d) The verses limit the people who are permitted to eat the Korban Pesach. Nochrim, people who are Tamei and men who are uncircumcised are prohibited from eating the Korban Pesach (Shemos 12:43-44).

5) [line 4] CHATAS (KORBAN CHATAS)
(a) If a person transgresses a sin b'Shogeg (unintentionally) for which he is liable to Kares b'Mezid (intentionally), he is liable to bring a Korban Chatas. The Korban Chatas is a female goat or sheep. Since it is one of the Kodshei Kodashim (the highest sanctity of sacrifices), it may only be slaughtered in the northern part of the Azarah. Before its slaughter, the owner presses his hands on the head of the animal (Semichah) and confesses his sin.
(b) The offering of the Chatas Behemah consists of five procedures:

1. SHECHITAH - Standing on the floor of the Azarah north of the Mizbe'ach, the Kohen slaughters the animal, making sure to cut two Simanim (the trachea and the esophagus).
2. KABALAS HA'DAM - A Kohen catches the life-blood of the animal in a utensil. The Eimurim (the fats and other parts of the Korban that are burned on the Mizbe'ach) are removed from the animal.
3. HOLACHAH - The Kohen walks with the blood up to the top of the Mizbe'ach.
4. NESINAS HA'DAM - Using his finger, the Kohen applies some of the blood to each of the four Keranos of the Mizbe'ach.
5. HAKTARAS HA'EIMURIM - The Eimurim are cast into the fire on the Mizbe'ach.

6) [line 5] ASHAM (ASHAM VADAI / ASHAM TALUY)
(a) ASHAM VADAI - The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:

1. ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh (Vayikra 5:14-16; see Background to Shevuos 34:24).
2. ASHAM GEZEILOS: a person who steals money from a fellow Jew, swears in Beis Din that he holds no such money and later admits his sin, must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement (Vayikra 5:20-26).
3. ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a slave who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22; see Background to Kidushin 23:11b).
4. ASHAM NAZIR: this Korban (a sheep within its first year) is brought by a Nazir who becomes Tamei during his period of Nezirus (Bamidbar 6:12; see Background to Shevuos 22:3).
5. ASHAM METZORA: this Korban (a sheep within its first year) is brought by a Metzora upon the completion of his Taharah process (Vayikra 14:12; see Background to Shevuos 8:6).

7) [line 12] KODSHEI KODASHIM / KODSHIM KALIM
(a) The term Kodshei Kodashim refers to the Korbenos Olah, Chatas and Asham (and Menachos), which have a *greater* degree of sanctity. They may only be slaughtered in the northern part of the Azarah and may only be eaten in the Azarah by Kohanim.
(b) The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach and Bechor, which have a *lesser* degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women.

8) [line 15] BECHOR
(a) The Kedushah of Bechor rests on every first-born male of an ox, goat or sheep when it comes out of its mother's womb. Nevertheless, there is a Mitzvah for a person to sanctify it himself (Erchin 29a, based on Devarim 15:19). He must then give it to a Kohen; it may not be redeemed.
(b) If the animal has no Mum (blemish), the Kohen must bring it as a Korban during its first year. After its blood and Emurim (see Background to Yevamos 7:8 and 100:9) are offered on the Mizbe'ach, its meat is eaten in Yerushalayim during the following two days and the intervening night.
(c) If the animal has or develops a Mum, it becomes the property of the Kohen. It must be slaughtered and eaten during its first year. If it developed a Mum after the first year, it must be slaughtered and eaten within thirty days. The Kohen can give it away or sell it, even to a non-Kohen. However, it may not be sold in a meat market or weighed in the usual manner. It may not be redeemed with money.
(d) Now that there is no Beis ha'Mikdash, a Kohen must care for a Bechor until it develops a Mum. Alternatively, he can sell it, even if it has no Mum, to a non-Kohen, who may eat it after it develops a Mum. It may not be bought, however, in order to be sold for a profit (Sefer ha'Chinuch #393, #445).

9) [line 15] MA'ASER (MA'ASER BEHEMAH)
(a) Every year, a person must collect all of the kosher animals that were born during that year into a corral. If they are ten or more, then as they leave the corral through a narrow opening, one by one, the owner counts them and marks every tenth one as Ma'aser Behemah. The Mitzvah of Ma'aser Behemah is stated in Vayikra (27:32), "v'Chol Ma'asar Bakar va'Tzon, Kol Asher Ya'avor Tachas ha'Shavet, ha'Asiri Yiheyeh Kodesh la'Sh-m." - "And all of the herds and flocks shall be tithed as they are counted under the rod, every tenth one being consecrated to HaSh-m."
(b) Ma'aser Behemah is eaten by its owner. If it has no Mum (blemish or defect), it is offered as a Korban on the Mizbe'ach and eaten by its owner in Yerushalayim. If it has a Mum, the owner may slaughter and eat it anywhere.

10) [line 15] SHELAMIM
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) Korbenos Shelamim that are offered by an individual may be brought from male or female sheep, cows or goats. They are Kodshim Kalim, and may therefore be slaughtered in the entire Azarah (and not only in its northern part). Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Shelamim is cast on the northeastern and southwestern corners of the Mizbe'ach (Shenayim she'Hen Arba). Nesachim (a meal offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The meal offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwestern corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid.).
(c) The Chazeh (breast) and Shok (thigh) of the Shelamim were given to the Kohen (Vayikra 7:34). Certain fats and other parts of the Korban were offered on the Mizbe'ach (Vayikra 3:3-4, 9-10, 14-15). The owner and his guests (men or women) eat the rest of the Korban inside the borders of the city of Yerushalayim. The meat may be cooked in any fashion and is eaten for two days and the intervening night.

11) [line 21] OLAH
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) Korbenos Olah are Kodshei Kodashim and therefore they may only be slaughtered in the northern part of the Azarah. Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Olah is cast on the northeastern and southwestern corners of the Mizbe'ach (Shenayim she'Hen Arba). Nesachim (a meal offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The meal offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwest corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid., see Background to Sotah 15:9).
(c) The hide of the Olah is given to the Kohanim and the rest of the animal is dismembered and entirely burned on the Mizbe'ach.

12) [line 24] MISHUM D'SHANI VAH, KOL HANEI LISHNI VAH V'LEIZIL?! - just because he performed (lit. changed) one [of the Avodos she'Lo li'Shema], should he go on to perform (lit. change) the rest of them (the rest of the Avodos) [she'Lo li'Sheman]?

13) [line 26] "MOTZA SEFASECHA TISHMOR V'ASISA, KA'ASHER NADARTA LA'SH-M ELOKECHA NEDAVAH..." - "That which emerges from your lips you shall observe and perform; even a freewill offering, [according to what you have vowed to HaSh-m your G-d, which you have promised with your mouth.]" (Devarim 23:24)

14) [last line] NEDAVAH / NEDER
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice, as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) When a person states, "I pledge an Olah" ("Harei Alai Olah"), without singling out a specific animal, his pledge is called a Neder. When he sets aside an animal with which to fulfill his pledge, and the animal gets lost or dies, he must bring another in its place. If he states, "*This* animal is an Olah" ("Harei Zu Olah"), his pledge is called a Nedavah. If the animal gets lost or dies, he has no obligation to bring another in its place.

15) [line 2] U'NEDAVAH MI SHARI LI'SHENUYEI VAH? - and who permits a person to change any of the Avodos of the Korbenos Nedavah? (this is the end of the proof)

16a) [line 3] LO HAVIS GAVAN B'USRA BI'TECHUMA - [it is a shame that] you were not with us last night within the Techum Shabbos [so that you could have come to the Beis ha'Midrash on Shabbos to hear the Divrei Torah that were taught]
b) [line 4] BEI HARMECH - a town in Bavel near Pumbedisa (the Girsa is from the ARUCH Erech Bar Shanya and DIKDUKEI SOFRIM #6)

17) [line 4] RAMI RAVA MILEI MA'ALYASA AHADAEI V'SHANI LEHU - Rava asked seeming contradictions between superb sources and answered his questions

18) [line 9] KOL HA'GET SHE'NICHTAV SHE'LO L'SHEM ISHAH - any Get that was written for a different woman (RASHI) (lit. without the specific intent for the woman [who is to be divorced]) (GITIN: LI'SHEMAH - for her sake)
(a) The Torah states (Devarim 24:1) that a man wants to divorce his wife must write a Sefer Kerisus (a document that cuts [the bond between them]) and hand it to her in front of two witnesses. In the language of Chazal, this document of divorce is called a Get (pl. - Gitin.)
(b) A Get must contain the full names of the pair involved in the divorce, the places where they are to be found at the time of the writing (or where they live, or where they were born, according to some), and the date and place where the Get is written. If any of these items is missing or mistaken ("Shinah Shemo u'Shemah" -- Gitin 34b, Yevamos 91b), the Get is invalid.
(c) A Get must be written Lishmah (for the sake of the woman who is to be divorced), as is learned from the verse in the Torah, "v'Chasav *Lah* Sefer Kerisus" - "and he must write *for her* a bill of divorce" (Devarim 24:1). The scribe must therefore write at least: 1. the name of the wife; 2. the name of the husband; 3. the place; and 4. the words "Harei At Muteres l'Chol Adam" -- "You are hereby free to marry whomever you wish" -- with the intention that this Get will be used to divorce this specific woman (see RAMBAM Hilchos Gerushin 3:7).

19) [line 17] LI'SHEMAN VE'SHE'LO LI'SHEMAN - (lit. for their sake and not for their sake) that is, a Kohen starts to slaughter (for example) a Korban with the intention of slaughtering for the sake of the specific Korban that was consecrated. He then finished the slaughter with the intention of slaughtering it for the sake of a different Korban.

20a) [line 28] L'SHEM SHISHAH DEVARIM HA'ZEVACH NIZBACH - a Korban is slaughtered for the sake of six things:

b) [line 28] L'SHEM ZEVACH - for the sake of the specific Koban
c) [line 29] L'SHEM ZOVE'ACH - for the sake of the owner of the Korban
d) [line 29] L'SHEM SH-M - (a) for the sake of pleasing HaSh-m, that He commanded that Korbanos should be brought and His will was fulfilled (RASHI, according to the BACH #4); (b) for the sake of HaSh-m (RASHI, according to the emendation of the Masores ha'Shas)
e) [line 29] L'SHEM ISHIM - for the sake of burning it to ashes (and not just roasting it)
f) [line 29] L'SHEM REI'ACH - for the sake of creating an aroma (as opposed to roasting the Korban before it is placed upon the Mizbe'ach, since it will not produce an aroma
g) [line 30] L'SHEM NICHO'ACH - for the sake of appeasing the will of HaSh-m, since He commanded that Korbanos should be brought and His will was fulfilled
h) [line 30] L'SHEM CHEIT - for the sake of the specific sin for which they will atone

22) [line 37] SHAMA [KOL] SOFRIM MAKRIN - heard the voice of [a teacher of] scribes reading out [a sample Get]

23) [line 41] HE'ASUYIN L'HISLAMED - who are learning to write [Gitin]
24) [line 41] V'LO ICHTUV L'SHEM KERISUS KELAL - and it was not written for the sake of severing [the bond between them] at all

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