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1) [line 2] PISE'ACH - a lame animal

2) [line 5] YE'USH (With regard to theft; SHINUY RESHUS; SHINUY MA'ASEH; SHINUY HA'SHEM)
(a) A thief becomes liable for a stolen item (such that if it is destroyed, he must reimburse the owner) when he makes a Ma'aseh Kinyan on the item (a formal Halachically-binding act denoting a change in ownership). Similarly, when he makes a Ma'aseh Kinyan on the item, he acquires it to the extent that if the owner gives up hope of ever getting it back, and the object becomes "changed" (Shinuy) from its original state, he need not return the object itself, but rather its value.
(b) The Amora'im argue with regard to the methods with which a thief acquires a stolen object such that he may return its value (and he need not return the object itself).

1. YE'USH (Giving up hope)
There is an opinion that "Ye'ush" alone is enough to grant the thief ownership of the stolen object.. Ye'ush means that the owner gives up hope of ever getting back his object from the thief, and verbally acknowledges that the loss is irretrievable ("Vai Li l'Chisaron Kis").
2. SHINUY MA'ASEH (A "change" in the use of the object)
There are opinions that Ye'ush alone is *not* enough for the thief to acquire the object, unless the thief effects a "change" (Shinuy) in the object. This applies even to a small Shinuy that does not entirely transform the object, such as affixing the object with clay in a certain place. However, the Shinuy must be irreversible, i.e. it is not "Chozer li'Veriyaso."
3. SHINUY HA'SHEM (A "change" in the object's title or description)
Similarly, according to the latter opinions, Ye'ush grants the thief ownership of the stolen object together with a Shinuy ha'Shem. Shinuy ha'Shem means that the classification of the item has changed and it is henceforth called by a different name, such as when pieces of wood that were stolen and used to cover the roof of a Sukah become called "Sechach."
4. SHINUY RESHUS (A "change" in ownership)
These Amora'im also rule that Ye'ush works together with a Shinuy Reshus. When a thief sells or gives the object to another person after Ye'ush, that person acquires full ownership of the object, and is not required to return it to the previous owner.
5. SHINUY (Transformation of the object)
If a significant change is effected in the object such that it no longer serves its original purpose, the thief acquires the object to the extent that he may keep it and return its value even *before* Ye'ush. This is learned from the verse, "v'Heishiv Es ha'Gezeilah Asher Gazal." Only when the object is "Asher Gazal," - "as he stole [it]," is the thief required to return the object itself (Bava Kama 66a).

8) [line 1] KARKA EINAH NIGZELES
(a) A thief becomes liable for a stolen item (such that if it is destroyed, he must reimburse the owner) when he makes a Ma'aseh Kinyan on the item (a formal Halachically-binding act denoting a change in ownership). Similarly, when he makes a Ma'aseh Kinyan on the item, he acquires it to the extent that if the owner gives up hope of ever getting it back, and the object becomes "changed" (Shinuy) from its original state, he need not return the object itself but rather its value. However, with regard to plots of land, slaves and legal documents (Shetaros), there are Tana'im who learn from the verses that these laws of theft do not apply. In that sense, they cannot be Halachically stolen (Bava Kama 117b).
(b) Similarly, those Tana'im maintain that the negative commandment of Lo Sigzol does not apply to the theft of land for it cannot be Halachically stolen. (However, there are some Rishonim who explain that the exemption from the Lav of Lo Sigzol is not connected to the verses that exclude land from the Halachic aspects of Kinyanei Gezeilah. Rather, it is simply impossible to grasp land and take it out of the possession of its owner, which is the defining factor of Lo Sigzol. It is not a movable item that can be taken away from its owner. According to these Rishonim, sometimes the Lav of Lo Sigzol applies even with regard to land, and all the more so with regard to slaves and legal documents -- see Insights to Sukah 31a).

9) [line 3] SHINUY HA'RESHUS
See above, entry #2(b) 4.

10) [line 6] SHINUY MA'ASEH
See above, entry #2(b) 2.

11) [line 6] LULAV EIN TZARICH EGED
(a) There is a Mitzvah to take four species on Sukos, as it states in the Torah (Vayikra 23:40). The four species are the Pri Etz Hadar (Esrog, citron), Kapos Temarim (Lulav, closed palm branch), Anaf Etz Avos (three Hadasim, myrtle branches) and Arvei Nachal (two Aravos, willow branches).
(b) There is an argument among the Tana'im as to whether three of the species (the Lulav, Hadasim and Aravos) must be tied together in an Eged (a bunch) in order to fulfill the Mitzvah. Those who rule that Lulav Tzarich Eged, learn this Halachah through a Gezerah Shavah between the verse of the four species and the verse of the Agudas Ezov (see Background to Sukah 11:13), using the word "u'Lekachtem" as the linking word. All opinions agree that l'Chatchilah the three species should be tied, since they look nicer that way (Gemara 11b).

12) [line 8] SHINUY HA'CHOZER LI'VERIYASO - a "change" (Shinuy) in an item that is easily reversible -- see above, entry #2(b) 2.

13) [line 9] SHINUY HA'SHEM
See above, entry #2(b) 3.

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