[105a - 39 lines; 105b - 23 lines]
1)[line 5]תורTOR- a turtledove
2)[line 6]דלית ליה שם לוויD'LEIS LEI SHEM LEVAI- because it does not have an accompanying name. (The Torah calls it merely "Minchah," while the others have an added name, such as "Minchas Machavas" and "Minchas Ma'afeh Tanur.")
3)[line 10]מנחת הסולתMINCHAS HA'SOLES
4)[line 16]חדא מנחה עליCHADA MINCHAH ALAI- [when he says, "It is upon me to bring types of Minchah," he means to say,] "It is upon me to bring one type of the types of Minchah"
5)[line 28]רקיקיןREKIKIN- flat matzos (see Background to Menachos 2:1:II:c:3)
6)[line 36]איכא לספוקה בארבע עשרה מנחותIKA LI'SEFUKAH B'ARBA ESREI MENACHOS- there is reason to be in doubt about it, and consider that the vow was for any one of fourteen different Menachos (when one forgot what he had intended in his vow)
7)[line 2]שלמי נדבהSHALMEI NEDAVAH- voluntary Korbenos Shelamim
8)[line 3]ומתן בהונותU'MATAN BEHONOS - placing [blood and/or oil] on the thumb and big toe and the head [of the Metzora] (METZORA: MATAN BEHONOS)
9)[line 4]לזכרי כהונהL'ZICHREI KEHUNAH- for male Kohanim
10)[line 7]לתקוני גבראL'SEKUNEI GAVRA- only where the offering comes to remedy a person; i.e. Rebbi Shimon allows the consumption of Shelamim to be limited, so that the Metzora can become fully Tahor and be permitted to partake of sacrifices
11)[line 10]לבית הפסולL'VEIS HA'PESUL
(a)Every Korban has a different set of Halachic specifications with regard to when, where and by whom it may be eaten. Certain Korbanos may be consumed only on the day upon which they are offered and the following night, while others are eaten for two days as well as the night in between. While some Korbanos may be eaten anywhere in Yerushalayim, others must be partaken of only within the Azarah (the courtyard of the Beis ha'Mikdash). There are parts of Korbanos which may be eaten by any Jew, while other sections may be consumed only by a Kohen.
(b)If an animal is known to be Kodshim and yet there is a doubt regarding precisely what type of Korban it is, then it may be offered conditionally. This is true as long as the set of specifications applicable to each of the Korbanos which it may be are equal. For example, if an animal is certainly a Chatas but it is unclear which of two women it belongs to, it may be offered on behalf of whomever the owner is. If the Chatas belonged to the first woman, she thereby has fulfilled her obligation, and if it belonged to the other woman, then she thereby has fulfilled her obligation. (This example applies only when the only possible owners are known to be women, who are not required to perform Semichah; see Background to Pesachim 96:24. Since Semichah may be performed only by the owner of the Korban, offering a Chatas of uncertain ownership for whomever the owner may be is not an option when one of the possible owners is a man. - RAMBAM Hilchos Pesulei ha'Mukdashin 6:4)
(c)If, however, there is doubt as to what kind of Korban a specific animal is, mid'Rabanan one may not offer it conditionally l'Chatchilah. This is true when the different Korbanos have differing sets of Halachic specifications, since one may not increase the chance that a Korban will become Nosar (Pesachim 98b, Zevachim 75b). For example, if one is uncertain about whether a certain animal is an Asham or a Shelamim, he is not allowed to offer it as whatever type of Korban it may be. If it indeed is a Shelamim, then non-Kohanim may eat it for two days and the night in between, in all of Yerushalayim. If it is an Asham, however, then it may be consumed by Kohanim only for one day and the night afterward, and only in the Azarah. Since one would have no choice but to treat such a Korban as an Asham, the greater limitations placed upon the consumption of the Korban would lead to a greater likelihood that it will become Nosar. One must put the animal out to pasture, wait for it to develop a Mum (blemish), and then redeem it. Rebbi Shimon maintains that it is preferable to limit the consumption of a Korban rather than put it out to pasture.