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1) [line 1] AVAL LO GACHELES SHEL ETZ - but not a coal of wood (where extinguishing it is prohibited mid'Oraisa, as opposed to a Gacheles Shel Mateches, where extinguishing it is only prohibited mid'Rabanan)

2) [line 2] B'DAVAR SHE'EIN MISKAVEIN
(a) A Davar she'Ein Miskavein is an act that is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which *may* result in a Melachah being inadvertently performed. Rebbi Yehudah prohibits performing such an action mid'Rabanan, since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent, the action is permitted. However, when a Melachah will definitely occur as a result of one's action, this is a known as a "Pesik Reshei" and is forbidden. (For example, if a person cut the head off of a chicken and states that he had no intention to kill the animal but he merely wanted its blood to feed to his dogs, it is considered as though he had full intention to kill the animal since it was an inevitable outcome of his act, and he is Chayav.)
(b) If the Melachah that inevitably occurs as a result of one's action is *not desirable*, he will not be Chayav according to Rebbi Shimon, because it is no worse than a Melachah she'Einah Tzerichah l'Gufah (Shabbos 103a, Tosfos). According to others, when the inevitable result of one's action is not desirable, it is even permissible to perform such an act *l'Chatchilah* according to Rebbi Shimon, and it is like any other Davar she'Ein Miskaven (Aruch, cited in Tosfos Shabbos 103a; see Insights to Shabbos 110:1). If the person is pleased with the Melachah that results inevitably from his action, then it is a Pesik Reshei for which everyone (Rebbi Shimon and Rebbi Yehudah alike) agrees that one is Chayav and the transgressor must bring a Korban Chatas for atonement.

3) [line 3] BI'MELACHAH SHE'EINAH TZERICHAH L'GUFAH
(a) When a person performs a Melachah on Shabbos intentionally, but does not require the usual result of the action, Rebbi Yehudah rules that he is Chayav and Rebbi Shimon rules that he is Patur. For example, if a person digs a hole, not because he needs the hole (which would be Boneh) but rather because he needs the dirt, this is a Melachah she'Einah Tzerichah l'Gufah. (See Insights to Shabbos 12:1)
(b) Our Gemara states that the Melachah of extinguishing a wooden coal is a Melachah she'Einah Tzerichah l'Gufah. A person usually extinguishes a coal because he wants it not to be burning, as opposed to extinguishing it in order to have extinguished coals. According to Rebbi Shimon, the only instance of the Melachah of extinguishing is when a person is extinguished pieces of burning wood in order to make pieces of charcoal.

4) [line 5] MA'ARACHAH - a bonfire on the floor of the Azarah of the Beis ha'Mikdash

5) [line 9] RAV CHANA BAGDESA'AH - (a) Rav Chana of Baghdad (RASHBAM to Bava Basra 142b); (b) Rav Chana, the expert on Agadaic literature (RASHI to Yevamos 67a)

6) [line 10] AISI LI BEI ASARAH - bring me a group of ten [scholars]
7) [line 10] V'EIMA LACH KAMAIHU - and I will say to you before them

8) [line 14] DAM CHATAS
The blood of a (Kosher) Korban Chatas (specifically an animal Korban) that splattered on a garment from the utensil in which it was received (Kabalah), needs to be washed out with water in the Azarah as stated in Vayikra 6:20 (RAMBAM Hilchos Ma'aseh ha'Korbanos 8:1).

9) [line 14] SHE'NITAZ - that splattered
10) [line 14] TA'UN KIBUS - needs to be washed
11) [line 16] NE'ECHALOS - those [Korbenos Chatas] that are eaten

12) [line 17] PENIMIYOS - (lit. the inside ones) those Korbenos Chatas whose blood is brought into the Heichal, i.e. the Par and Sa'ir of Yom ha'Kipurim (see Background to Zevachim 47:11a, b), the Par Kohen Mashi'ach (see Background to Shevuos 14:13:b-d), the Par He'elem Davar Shel Tzibur (see Background to Horayos 2:1) and the Se'irei Avodas Kochavim (see Background to Zevachim 47:17)

13) [line 18] TORAH ACHAS L'CHOL HA'CHATA'OS - there is one law for all of the Korbenos Chatas

14) [line 22] SHE'LANAH - that its *blood* was left over, not having been sprinkled on the appropriate places before sunset (RASHI)

15) [line 30] B'NISHCHATOS - regarding those Korbenos Chatas that are slaughtered (as opposed to the Chata'os ha'Of, which are Nimlakos -- see Background to Zevachim Background to Bava Basra120:32:a)

16) [last line] BEHEMAH [KEMOSAH V'SHECHITAH KEMOSAH] SHECHITAS TZAFON [V']KABALAS [TZAFON] KELI V'KEREN V'ETZBAH V'CHUDAH V'ISHIM - these words stand for the topics that are in common between Chata'os ha'Penimiyos and Chata'os ha'Chitzonos, as follows (the Girsa follows the BACH #1):

1. *Behemah [Kemosah]* refers to the fact that the Chata'os ha'Penimiyos are *animals*, like the Chata'os ha'Chitzonos, while the Chata'os ha'Of are birds.
2. *[Shechitah Kemosah]* refers to the fact that the Chata'os ha'Penimiyos are *slaughtered*, like the Chata'os ha'Chitzonos, while the Chata'os ha'Of are Nimlakos.
3. *Shechitas Tzafon* refers to the fact that both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos must be *slaughtered* in the *northern part* of the Azarah, while the Chata'os ha'Of need not be Nimlakos in the north.
4. *Kabalas [Tzafon]* refers to the fact the Kohen must perform *Kabalas ha'Dam* for both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos in the *northern part* of the Azarah, while the offering of the Chata'os ha'Of does not entail performing Kabalas ha'Dam.
5. *Keli* refers to the fact that both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos require Kabalas ha'Dam into a *utensil*, while the Chata'os ha'Of do not require Kabalas ha'Dam.

6. *Keren* refers to the fact that both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos require application of their blood on the raised *corners* of Mizbachos, the Penimiyos on the Mizbe'ach ha'Penimi (ha'Ketores) and the Chitzonos on the Mizbe'ach ha'Chitzon, while the blood of the Chata'os ha'Of is sprinkled on the lower half of the Mizbe'ach ha'Chitzon.
7. *Etzbah* refers to the fact that both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos require application of their blood with the *finger* of the Kohen, while the blood of the Chata'os ha'Of is sprinkled from the neck of the bird itself.
8. *Chudah* refers to the fact that both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos require application of their blood near (or on -- see Zevachim 53a) the *point* of the Keren of the Mizbachos, while the blood of the Chata'os ha'Of is sprinkled on the wall of the Mizbe'ach ha'Chitzon.
9. *Ishim* refers to the fact that the Eimurim of both the Chata'os ha'Penimiyos and the Chata'os ha'Chitzonos must be burned upon the *fires* of the Mizbe'ach ha'Chitzon, while no parts of the Chata'os ha'Of are burned.

1. *Chutz Kemosah* refers to the fact that the Chata'os ha'Of is offered *outside* of the Beis ha'Mikdash, like the Chata'os ha'Chitzonos, while the blood of the Chata'os ha'Penimiyos is sprinkled inside of the Beis ha'Mikdash.
2. *Achilah Kemosah* refers to the fact that the Chata'os ha'Of is *eaten* like the Chata'os ha'Chitzonos, while the Chata'os ha'Penimiyos are not eaten.

19) [line 4] YOCHELENAH - it (one of the Chata'os that is eaten) shall be eaten. This excludes the Chata'os ha'Of from the laws of the verses, Kibus, Merikah and Shetifah

20) [line 6] ORCHEI DI'KERA - it is the natural usage (lit. way) of the verse (and does not exclude anything)

21) [line 8] (B'HAZA'OS) [B'NIZA'OS] - with regard to Korbanos, the blood of which is sprinkled (as such, the Penimiyos are explicitly mentioned in the verse, while the Chitzonos are included using the word "Toras"; the Chata'os ha'Of are excluded)

22) [line 10] MERIKAH U'SHETIFAH - purging and rinsing in water The Torah teaches that a utensil in which meat of the Korban Chatas was cooked must be kashered before it may be used for cooking other foods. The normal method of kashering a non-kosher utensil is used (for example, if the utensil was used to cook food in a fire, then Libun must be used). However, it is also necessary to perform "Merikah and Shetifah" for such a utensil used with the meat of Kodshim. The Torah states, "An earthenware utensil in which it (the meat of the Korban Chatas) was cooked must be broken (since it cannot be kashered), and if in a copper utensil it was cooked, then [that utensil must be] purged and rinsed in water" (Vayikra 6:21). The Torah requires that a utensil used for Kodshim not only be kashered, but that it also be purged and rinsed in water.

23) [line 11] IY HACHI - if so (that the Penimiyos are explicitly mentioned in the verse, while the Chitzonos are only included using the word "Toras" -- RASHI) [then Penimiyos should be mentioned first in the Mishnah]

24) [line 13] IY HACHI - if so (that the verse explicitly mentions Korbanos, the blood of which is sprinkled -- RASHI) [then Chata'os ha'Of should be included because their blood is sprinkled]

25) [line 14] IY HACHI - if so (that the verse explicitly mentions Korbanos, the blood of which is sprinkled -- RASHI) [then Chata'os ha'Chitzonos should be excluded because their blood is not sprinkled]

26) [line 20] SHE'HICHNIS DAMAH B'TZAVARAH BI'FNIM - the blood of which was taken into the Beis ha'Mikdash while it was still in the neck of the bird (Is the neck of the bird considered a Keli Shares such that the blood will become invalid, or is it similar to the flesh of an animal Korban, where the Korban is not invalidated by taking its blood into the Beis ha'Mikdash while it is in the neck of the animal; only if it is in a Keli Shares?)

27) [line 22] MI'DAMAH, V'LO MI'BESARAH - from its blood, and not from its flesh (see previous entry)

28) [line 23] PIRCHESAH - it twitched in spasmodic, jerking motions
29) [line 24] HICHNISAH - if he (the Kohen) brought it in [to the Beis ha'Mikdash in order to atone for the owner of the Chatas ha'Of]

30) [line 27] YATZESAH LA'CHUTZ ITZTERICHAH LEI - that phrase was stated to deduce that if the bird or animal twitched and exited the Azarah, even by itself, and returned, it is Pasul

31) [line 29] NISHPACH AL HA'RITZPAH - [the blood of a Chatas ha'Of] was spilled [from the neck of the bird] onto the floor [of the Azarah] (RASHI)

32) [line 30] ATZRUCHEI HU D'LO ATZRECHEI RACHAMANA KELI SHARES - the Torah did not require a Keli Shares to collect the blood of the bird, and as such, its neck is considered like a Keli Shares such that the blood spilled on the floor from its neck is valid to be sprinkled, since it entered a Keli Shares before it spilled on the floor

33) [line 31] MIFSAL PASAL BEI RACHAMANA KELI SHARES - the Torah invalidated using a Keli Shares for the blood of a bird, and as such, all the more so is the blood that spilled on the floor invalidated

34) [line 35] IFSIL LAH B'AVIR KELI - it already becomes invalidated when it enters the airspace of the garment (which is considered a Halachic "Keli")

35) [line 36] B'MADBIK KELI B'TZAVARAH - in a case where he held the garment next to the neck of the bird (where no airspace is involved, and it is impossible to infer anything from this case)

36) [line 37] IDCHI LEI L'CHIBUS - [the blood] has been "pushed aside" from [causing the second garment to need] washing (since once it falls on the first garment, the first garment must be washed. As such, the blood is no longer usable for sprinkling, which is a necessity for causing other garments to need washing)

37) [line 37] ZO SHE'ELAH - this is a [good] question (RASHI)

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