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1) [line 3] RAMI REISH LAKISH AL ME'OHI BEI MIDRASHA - Reish Lakish was lying (lit. thrown down) on his stomach in the Beis ha'Midrash (even though he was compelled to lie on his stomach due to pain or weakness, he nevertheless made every effort to go to the Beis ha'Midrash. While there, he forced himself to delve deeply into his learning despite his physical condition. With this he fulfilled his own teaching (Shabbos 83b), "Ein Divrei Torah Miskaimim Ela b'Mi she'Memis Atzmo Aleha" - "The teachings of the Torah will only become firmly established in one who exerts (lit. kills) himself over her (the Torah)." -- OR HA'YASHAR, cited by YOSEF DA'AS; see there for two more explanations of this phrase)

2) [line 7] HA'ISHAH SHE'HEVI'AH CHATASAH (KORBAN YOLEDES)
(a) In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah after childbirth. After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages: 1. During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is permitted to eat Terumah, if she is the wife of a Kohen. 2. During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood that she sees during this period is called Dam Tohar. Nevertheless, during this period, she may not eat Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.
(b) At the end of the above two stages, the woman may eat Kodshim and enter the Azarah of the Beis ha'Mikdash only after she brings a Korban Yoledes. Until then she is a Mechuseres Kaparah (see Background to Sanhedrin 83:14). Her Korban includes a male sheep as an Olah and a Tor (turtledove) or a Ben Yonah (common dove) as a Chatas. If she could not afford a sheep, she brings two Torim or two Benei Yonah, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even during the period of Dam Tohar -- see Insights to Nidah 25a.)

3) [line 9] LO YAVI'U YORSHIN CHATASAH - her heirs may not offer her Korban Chatas (CHATAS SHE'MESAH BE'ALEHA)
In five situations, the animals set aside for Korbanos Chatas are put to death by locking them up without food until they die:

1. The offspring of a Chatas;
2. The Temurah (see below, entry #22) of a Chatas;
3. A Chatas, the owner of which has died;
4. A Chatas of a sheep or goat that became a year old (and is therefore invalid as a Korban Chatas), the owner of which brought a different Chatas to atone for his sins;
5. A Chatas that was lost and was later found with a Mum (blemish), the owner of which brought a different Chatas to atone for his sins (Temurah 21b).

5) [line 14] MISHNAH SHELEIMAH - (lit. a perfect Mishnah) an anonymously-authored Mishnah (which usually contains the accepted Halachic opinion)

6) [line 19] V'NASIV LAH TALMUDA - and he brought for it (for his teaching) a derivation [from a verse]

7) [line 28] U'MAH OLAH, SHE'EINAH MECHAPERES - the Korban Olah, that is not brought for atonement (OLAH: KAPARAS OLAH)
(a) A Korban Olah that is brought as a voluntary sacrifice (Nedavah) provides some measure of atonement, but not to the degree provided by a Korban Chatas or Asham, which atone for specific sins. This is likewise true of the obligatory Korbenos Olah brought by the congregation (see RASHI to Pesachim 77a DH She'ar Korbenos Tzibur).
(b) The Gemara (Zevachim 7b) explains that an Olah atones for having failed to perform Mitzvos Aseh. Another Gemara (Zevachim 6a) states that this atonement is only provided "mi'Kufya," (lit. floating; in a superimposed or secondary manner).

8) [line 30] KALIL - it is entirely consumed on the Mizbe'ach (with the exception of the hide)

9) [last line] (YESHNO) [YESHNAN] B'TZIBUR - they (the Korbenos Olah and Shelamim) include Korbanos brought by the entire congregation, e.g. the Tamid and Musaf sacrifices, which are Korbenos Olah, and the Kivsei Atzeres, which are Korbenos Shelamim (the Girsa change is from DIKDUKEI SOFRIM #80)

10) [line 1] TE'UNAH LECHEM - it requires bread [to be brought along with the animal sacrifice] (see Background to Zevachim 4:13) 11) [line 12] SIMAN (HaGa"SH BaSa"R) [HaNa"SH NaSHa"D] - this is a mnemonic device to remember the names of the two groups of Amora'im who are mentioned in the following lines of the Gemara, who discussed the Sugya mentioned on Amud Alef. (The Girsa changes are from DIKDUKEI SOFRIM #200.)
1. Rav *H*una, Rav *N*achman, Rav *Sh*eshes (line 13)
2. Rav *N*achman, Rav *Sh*eshes, Rav A*d*a bar Masnah (line 27)

12) [line 16] ASHAM NAMI ASI L'ACHAR MISAH - [a Korban] Asham is also offered after [the] death [of its owner, in the form of an "Olas Kayitz ha'Mizbe'ach," which is a Korban Nedavah] (KAYITZ HA'MIZBE'ACH)
(a) In many places the Gemara states that when certain items are sold (e.g. Kodshim that become unfit to offer on the Mizbe'ach) their value is designated as a Nedavah ("v'Yiplu Demeihem l'Nedavah"), a contribution towards a Korban. This money was used to purchase Korbenos Tzibur (offerings brought by the entire people) and not Korbenos Yachid (personal Korbanos). A person may also volunteer money as a Nidvas Tzibur. In both cases, the money was placed in one of the six Shofaros (collection boxes) that were kept in the Mikdash and was used to buy Korbenos "Kayitz ha'Mizbe'ach" to be sacrificed as Korbenos Olah (burnt offerings) when the Mizbe'ach was not otherwise in use (Shekalim 6b).
(b) (Rashi to Sukah 56a DH Kayitz explains that these offerings were also called "Kayitz," because they were like a "dessert" [Kayitz = cut figs, a common dessert food] to the Mizbe'ach.)

13) [line 17] L'MOSARO - for its "extra," (e.g. an extra animal designated as a Korban Asham in the event that the first one would die or get lost)

14) [line 17] CHATAS NAMI MIKRAV KARVAH MOSARAH - the extra animal designated as a Korban Chatas also is also offered [in the form of an Olas Kayitz ha'Mizbe'ach]

15) [line 19] MI'ET RACHMANA "HU" - the verse in the Torah (lit. "the Merciful One," i.e. HaSh-m, who wrote the verses of the Torah) excludes [the Korban Chatas from the Halachah of our Mishnah, that the Korbanos slaughtered she'Lo Lishman are Kesherim, using the word] Hu (in the words "Chatas Hu" -- Vayikra 4:24)

16) [line 19] ASHAM NAMI KESIV BEI "HU" - [but the Korban] Asham, also, has a verse that refers to it using the word "Hu" (in the words, "Asham Hu" -- Vayikra 7:5)!

17) [line 25] ASHAM SHE'NITAK LI'RE'IYAH
See above, entry #4.

18) [line 32] YOLEDES
(a) In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah after childbirth. After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages: 1. During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is permitted to eat Terumah, if she is the wife of a Kohen. 2. During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood that she sees during this period is called Dam Tohar. Nevertheless, during this period, she may not eat Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.
(b) At the end of the above two stages, the woman may eat Kodshim and enter the Azarah of the Beis ha'Mikdash only after she brings a Korban Yoledes. Until then she is a Mechuseres Kaparah (see Background to Shevuos 11:7). Her Korban includes a male sheep as an Olah and a Tor (turtledove) or a Ben Yonah (common dove) as a Chatas. If she could not afford a sheep, she brings two Torim or two Benei Yonah, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even during the period of Dam Tohar -- see Insights to Nidah 25a.)

19) [line 37] HINI'ACH MINCHAH LI'SHENEI VANAV (U'MES) - a man who died and left a Korban Minchah to his two sons (the Girsa is from DIKDUKEI SOFRIM #7)

20) [line 38] EIN BO SHUTFUS (KORBAN MINCHAH: SHUTFUS)
(a) When an individual who is not a Kohen offers a Korban Minchah (flour offering), a Kohen must take off a Kometz (handful), which is burned upon the Mizbe'ach.
(b) A Kometz is the amount that can be held by the middle three fingers when they are pressed upon the palm. The Kohen puts his right hand in the dough or baked goods and removes one handful. Using the thumb and smallest finger of the same hand, he next wipes off the dough or baked goods that stick out, until only the Kometz remains.
(c) The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since it is Kodshei ha'Kodashim.
(d) A Minchah that is brought by the Tzibur, a Minchah offered by a Kohen, and a Minchah that is brought together with an animal Korban (the Minchas Nesachim -- see Background to Shevuos 11:13) are entirely burned on the Mizbe'ach.
(e) All of the offerings may be brought by partners except the Minchah offerings, which are directly excluded by the verse of the next entry (Menachos 104b).

21) [line 39] "NEFESH," AMAR RACHMANA - the verse states, "v'Nefesh Ki Sakriv Korban Minchah..." - "And when a soul will offer a meal offering..." (Vayikra 2:1)

22) [line 41] EIN MEMIRIN BAH (TEMURAH)
(a) The Torah prohibits making a Temurah, which is a Chulin animal exchanged for an animal designated as a Korban in an attempt to transfer the Kedushas ha'Guf of the Korban onto a replacement Korban. The verse states, "Do not transfer or exchange it (an animal that has been designated as a Korban) [for another animal], neither a good animal for a bad one nor a bad one for a good one. If you do exchange an animal [of Kodesh] for another animal [that is not], both the original animal and the one given in exchange for it, will be Kodesh." (Vayikra 27:10). The Chinuch explains that the reason for the prohibition of Temurah is to teach us the proper reverence that we must have for objects of Kedushah (SEFER HA'CHINUCH #351, #352). (For a definition of Kedushas ha'Guf as opposed to Kedushas Damim, see Background to Avodah Zarah 13:16:c-e.)
(b) For example, the Mishnah (Temurah 26b) teaches that a person can make a Temurah by taking two animals, one of which was designated as a Korban, and saying "Zo Tachas Zo" - "This [animal] is instead of this [animal]" or "Zo Temuras Zo" - "This is in place of this" or "Zo Chalifas Zo" - "This is in exchange for this." The second animal, or the Temurah, is *usually* a valid Korban. If it has no Mum (blemish that invalidates it), it must also be offered on the Mizbe'ach (unless the original Korban was a Chatas or an Asham).
(c) A person who intentionally makes a Temurah receives Malkus (lashes). Sometimes, even if a person makes a Temurah b'Shogeg (unintentionally), he receives Malkus (see Chart to Temurah 17a). (For a discussion of the difference between Temurah and Chilul (redemption), see Background to Bava Metzia 57:2.)
(d) There is an argument among the Tana'im as to whether an heir who inherits a Korban has the ability to effect a Temurah or not. Rebbi Yehudah (Bava Metzia 91a), who rules that an heir cannot effect a Temurah, learns Temurah from Semichah (see next entry). According to Rebbi Yehudah, the verses (Vayikra 3:1, 6, 12) exclude an heir to a Korban from performing Semichah on the Korban (see Temurah 2a).

23) [line 8] YORESH EINO SOMECH (SEMICHAH: YORESH)
(a) Semichah refers to the Mitzvah for a person to press his hands with all his might on the head of his animal sacrifice (and not a bird sacrifice) before it is slaughtered, as described in Vayikra (1:4).
(b) There is an argument among the Tana'im as to whether an heir who inherits a Korban may perform Semichah or not. Rebbi Yehudah (Bava Metzia 91a), who rules that an heir does not, rules that the verses (Vayikra 3:1, 6, 12) exclude an heir to a Korban from performing Semichah on the Korban (see Temurah 2a).

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