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1) [line 3] BED'HADAR AILINHU - in the instance where he subsequently brought them (the Eimurim - see Background to Zevachim 4:31) back into the Azarah of the Beis ha'Mikdash

2) [line 6] BED'HADAR AILINHU KULEI ALMA LO PELIGEI - see YOSEF DA'AS, citing TOSFOS Daf 26a DH Dilma

3) [line 7] BED'ISNAHU AVRAI - when they are still outside
4) [line 11] HANEI MILEI... - this refers to the Shtei ha'Lechem (see Background to Zevachim 6:21), where Rav Papa stated that Rebbi Eliezer and Rebbi Akiva do not argue when the Shtei ha'Lechem are still outside of the Azarah at the time of the Zerikas ha'Dam of the Kivsei Atzeres. In that instance, all opinions agree that the Zerikah has no effect upon the Shtei ha'Lechem (to make a person liable to Me'ilah or liable for eating Nosar, etc., since they are Pesulim). The argument between them applies when the Shtei ha'Lechem were returned to the Azarah for the Zerikas ha'Dam.

5) [line 11] D'LAV GUFEI D'ZIVCHA - which are not a part of the actual Korban (the Shtei ha'Lechem are entirely eaten by the Kohanim; parts of the Kivsei Atzeres are offered on the Mizbe'ach)

6) [line 16] SHE'KEN TE'UNAH SHEMEN U'LEVONAH - since it requires [olive] oil and Levonah (see Background to Zevachim 89:14)

7) [line 21] MINCHAS SOTAH KADMAH, SHE'KEN BA'AH L'VARER AVON - [perhaps] the Minchah brought by the Sotah woman takes precedence, since it is brought to clarify [the matter as to whether] a sin [took place] (MINCHAS SOTAH)
(a) A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (d), below).
(b) The husband must bring his wife to the Beis ha'Mikdash to perform the ceremony of the Mei Sotah. On the way there, Beis Din appoints two Torah scholars to accompany them to make sure that they do not engage in marital relations, which are forbidden to them. Moreover, if the couple does have marital relations at this point, the Mei Sotah will not work, since the husband must be "Menukeh me'Avon," clear (lit. cleaned) of sin for the ceremony to work. The Gemara (Sotah 47b) explains that this means that he did not have relations with his wife from the time that she became prohibited to him or with any other woman (ever) who was prohibited to him (RASHI to Sotah ibid.)
(c) The couple brings a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley flour as a Minchah offering. In the Azarah of the Beis ha'Mikdash, a Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(d) An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of Hash-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.

8) [line 26] ZO KODEMES L'ZO - (the Gemara has a tradition that this Beraisa deals with the matter under discussion, but the exact details of it were not known)

9a) [line 26] SHE'ZO BA'AH MIN HA'CHITIN - (lit. since this one comes from wheat) since the flour for this Minchah is wheat flour
b) [line 27] V'ZO BA'AH MIN HA'SE'ORIN - (lit. and this one comes from barley) and the flour for that Minchah is barley flour

10) [line 32] CHAD MI'TREI TA'AMEI NAKIT - the Tana of that Beraisa quoted (a) one of the two reasons for the Minchas Chotei to take precedence over the Minchas Sotah (TAHARAS HA'KODESH); (b) one of the two reasons for the Minchas Chotei to take precedence over the Minchas Sotah *or* for the Minchas Nedavah to take precedence over the Minchas Sotah (KEREN ORAH)

11) [line 36] ZEH BANAH AV (BINYAN AV)
In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is called Binyan Av. A Binyan Av (lit. "building through a father" -- father in this sense means a Biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated in that subject to other comparable subjects.

12) [line 42] MID'REBBI - according to the teaching of Rebbi, Daf 89b (line 1 -- according to the Girsa of the TORAS KOHANIM)

13) [line 43] MI'"ZEH BANAH AV" - from a Binyan Av (see above, entry #11)
14) [line 44] SHE'NISCHALFAH CHATAS - where the Korban Chatas was replaced (the Korban Chatas Behemah was replaced by two Korbanos, a Chatas ha'Of and an Olas ha'Of -- Vayikra 5:7)

15) [line 45] V'CHAN - and here (in the case of Yoledes, where the Korban Olas Behemah was replaced by the Korban Olas ha'Of -- Vayikra 12:8)

16) [line 47] L'MIKRA'AH HIKDIMAH HA'KASUV - (a) in the reading of the verses of the Torah, the Olah is mentioned before the Chatas (however, the Chatas is offered first, with the Chatas ha'Of even preceding the Olas Behemah) (RASHI); (b) to consecrate (lit. to call the name of) the Olah before consecrating the Chatas (however, the Chatas is offered first, with the Chatas ha'Of even preceding the Olas Behemah) (TOSFOS DH l'Mikra'ah)

17a) [last line] PARIM - bulls (this Beraisa implies that the Korbenos Olah of the festivals that are sheep are offered before the Korbenos Chatas of the festivals that are goats)
b) [last line] EILIM - rams
c) [last line] KEVASIM - sheep
d) [last line] SE'IRIM - goats

18) [line 1] D'CHAG - of the festivals (RASHI; see above, entry #17a)
19) [line 1] (LI'NEDAVAH) [D'NEDAVAH] - of voluntary offerings (that are Korbenos Olah, both the sheep and the goats -- RASHI)

20) [line 2] NISRABU BI'NESACHIM - their Nesachim offerings are larger (the flour of the Nesech of a Par is three Esronim while the flour of the Nesech of an Ayil is two Esronim. Similarly the wine of the Nesech of a Par is six Lugin while the wine of the Nesech of an Ayil is four Lugin.)

21) [line 3] NISRABU B'ALYAH - their Emurim offerings are larger (the Alyah, fat tail, of a sheep is offered when sacrificing sheep as Korbenos Shelamim or Chatas while the Alyah of a goat is not offered -- RASHI)

22) [line 4] PAR KOHEN MASHI'ACH
(a) The Par Kohen Mashi'ach is the young bull brought as a Korban Chatas by a Kohen Gadol who transgresses an Isur Kares thinking that the Torah did not prohibit such an act. (The bull is brought by a Kohen Gadol for the same sins that a Par He'elem Davar (see next entry) is brought when the people commit transgressions upon being misled by Beis Din in a Halachic matter.)
(b) The blood of these bulls (and the goats of entry #24) is sprinkled seven times on the Paroches, and is applied to the Keranos (raised corners) of the Mizbe'ach ha'Ketores in the Heichal. The Sheyarei ha'Dam (the remainder of the blood) is poured on the Western Yesod (foundation) of the Mizbe'ach while the Eimurim are offered on the Mizbe'ach ha'Chitzon.
(c) The remains of the bulls (and the goats of entry #24) (including the meat and parts that are not sacrificed) are burned outside of the city of Yerushalayim (Vayikra 4:3-21, Bamidbar 15:22-26). Those who carry the carcass out of the Azarah are Metamei Begadim. (According to Rebbi Shimon, Yoma 67b, those who are involved in burning the meat are Metamei Begadim.)

23) [line 4] PAR HE'ELEM DAVAR SHEL TZIBUR
(a) The Sanhedrin (the Jewish Supreme Court) is obligated to bring a Korban in the following instance. If they issued a mistaken ruling permitting an act that carries a Chiyuv Kares, instructed the Jewish people to act according to their ruling and the people in Eretz Yisrael (the majority of the people or the majority of the tribes) conducted themselves based upon this ruling. The sages bring twelve young bulls as Korbenos Chatas, one on behalf of each of the tribes. The people are exempt, since they relied upon the Beis Din ha'Gadol. If the sin committed was idolatry, the sages bring young bulls as Korbenos Olah and goats as Korbenos Chatas, one of each for each tribe. Each of these bulls is called a Par He'elem Davar Shel Tzibur (RAMBAM Hilchos Shegagos 12:1).
(b) See previous entry, (b-c).

24) [line 6] PAR AVODAS KOCHAVIM / SE'IREI AVODAS KOCHAVIM
See previous entry.

25) [line 11] B'CHAD MINA MIHA LO KA'AMRINAN - [I am not referring to a case] with regard to one type [of animal; in that case it is obvious that the Chatas should be offered first]

26) [line 15] CHASER ALEPH - lacking the letter "Alef" (the word l'Chatas is spelled Lamed, Ches, Tes, Sav -- Bamidbar 15:24)

27) [line 15] KA'MISHPAT KESIV BEHU - the word "ka'Mishpat," "like its law," is written in this verse, an indication that the order of the verse (where the Korban Olah precedes the Chatas) is meant to be followed (RASHI)

28) [line 22] HACHA TARGIMU - here (in Bavel) they explain it
29) [line 22] MIN ZEVACH ADIF- an animal sacrifice takes precedence (and as such, the Korban Ma'aser Behemah is offered first, followed by the Chatas ha'Of and the Olas Behemah -- RASHI)

30) [line 23] AILA BAH OLAS BEHEMAH B'CHATAS HA'OF V'AGBAHASAH MI'MA'ASER - the Olas Behemah (which is brought in conjunction with the Chatas ha'Of) raises (lit. goes up into) the Chatas ha'Of and lifts it higher than the Ma'aser Behemah

31) [line 27] (AL HECHSHER) [L'HACHSHIR] - to render the Metzora fit [to eat Kodshim and to enter the Azarah of the Beis ha'Mikdash]

32) [line 28] BENEI SHTAYIM - at the age of two (i.e. in their second year, after their thirteenth month)

33) [line 28] B'CHESEF SHEKALIM - at the cost of two Shekalim [of the Torah or two Sela'im in the words of the Sages of the Gemara]

34) [line 29] BENEI SHENASAN - at the age of one (i.e. within their first year, but older than eight days)

35) [line 31] EMESH - of yesterday, i.e. that were brought to the Azarah yesterday. It is considered degrading to Hekdesh to have a Korban wait a day to be sacrificed (RASHI, citing the TOSEFTA to Zevachim 10:3)

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