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1) [line 8] AKIRAH
(a) Akirah is the process by which the owner of a Korban "uproots" the original "name" or designation of the Korban. That is, he must *declare* that this animal has ceased to be the type of Korban for which it was originally dedicated. (For further details, see Background to Pesachim 72:1)

2) [line 22] ZAV
(a) A Zav, a man who emits Zov two or three times (see Background to Shabbos 84:1), whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus- like discharge resembling the liquid from barley dough or soft barley batter.
(b) A man who emits a discharge that may be Zov is "checked " to determine whether or not he becomes a Zav. If the discharge came about b'Ones (due to an external cause), he is Tahor. Some examples of Ones are: 1. eating too much; 2. drinking too much; 3. jumping; 4. being sick; etc. (see Zavim 2:2).
(c) A Zav must count seven "clean" days in which he sees no Zov in order to start his purification process, as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d) If a Zav emits Zov only two times, he does not bring a Korban. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor in order to enter the Beis ha'Mikdash and to eat Kodshim and Terumah. The Korban is two Torim (turtledoves) or two Benei Yonah (common doves), one offered as an Olah and one as a Chatas.

3) [line 22] ZAVAH
(a) The eleven days that follow the seven days of Nidah are "days of Zivah." If a woman experiences bleeding during these days for one or two consecutive days, she becomes a Zavah Ketanah and is Teme'ah.
(b) If she does not experience bleeding the following night and day, she may immerse in a Mikvah to become Tehorah. She may even immerse on the morning immediately following the day on which she saw blood, but her Tum'ah and Taharah are contingent upon whether or not she sees blood afterwards on that day. She is called a Shomeres Yom k'Neged Yom, because she must *watch* the following day to confirm whether or not she sees blood.
(c) If a woman has a show of blood for three consecutive days during her 11 days of Zivah, she becomes a Zavah Gedolah. In order for her to become Tehorah, she must count seven "clean days" during which she verifies that she has no other show of blood. On the morning of the seventh clean day she immerses in a Mikvah. If she does not experience bleeding during the rest of the day she is Tehorah and no longer a Zavah. A Zavah Gedolah must bring a Korban Zavah to permit her to enter the Beis ha'Mikdash or to eat Kodshim. The Korban is two Torim (turtledoves) or two Benei Yonah (common doves), one offered as an Olah and one as a Chatas.

4) [line 22] YOLEDES (A woman who gave birth)
(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. 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 Beis ha'Mikdash after she brings a Korban Yoledes. The Korban includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she cannot afford a sheep, she brings 2 turtledoves or 2 common doves, 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.)

5) [line 23] METZORA
(a) On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(b) The Metzora next washes his clothes, shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are still forbidden. He waits seven days, then once more washes his clothes, shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 90:11).
(c) On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animals Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an Asham. The female sheep is offered as a Chatas. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still brought as his Asham.
(d) The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves the live Korban Asham with the Log of oil resting upon it (Tenufah). After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the awning of the gate.
(e) After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)

*6*) [line 29] PESACH B'SHE'AR YEMOS HA'SHANAH, SHELAMIN NINHU - that is, Ravin is of the opinion that a Korban Pesach does *not* need Akirah when it is slaughtered during the rest of the year; it is automatically considered to be a Shelamim.

7) [line 1] KODSHEI BEDEK HA'BAYIS
The term Kodshei Bedek ha'Bayis refers to objects that are dedicated to Hekdesh *not* as sacrifices, that are the property of the Beis ha'Mikdash.

8) [line 2] "VA'NAKREV ES KORBAN HASH-M ISH ASHER MATZA CHLI ZAHAV ETZADAH V'TZAMID TABA'AS AGIL V'CHUMAZ L'CHAPER AL NAFSHOSEINU LIFNEI HASH-M" - "We have brought an offering to HaSh-m, every man who found any gold article [such as] an anklet, a bracelet, a ring, an earring, or a body ornament [wishes to bring it] to atone for our souls before HaSh-m" (Bamidbar 31:50) - This statement was said after the war against Midyan by the captains and generals of the army. The soldiers realized that no one had fallen in battle, and as such were inspired to dedicate a thanksgiving gift to HaSh- m.

9) [line 7] PARAS CHATAS - Parah Adumah
*10*) [line 11] ELU ISHIM - that is, from here it is learned that a Mechusar Zeman (in this case, an animal that is not yet eight days old) may not be offered on the fires of the Mizbe'ach.

*11*) [line 12] MINAYIN SHE'LO YAKDISHENU MECHUSAR ZEMAN - that is, from where do we learn that one cannot even be *Makdish* a Korban before it is

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