[9a - 19 lines; 9b - 33 lines]
1)[line 3]כנדבותםK'NIDVOSAM (NEDARIM/NEDAVOS)
(a)A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice, as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37), or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b)When a person states, "I pledge an Olah" ("Harei Alai Olah"), without singling out a specific animal, his pledge is called a Neder. When he sets aside an animal with which to fulfill his pledge, and the animal gets lost or dies, he must bring another in its place. If he states, "This animal is an Olah" ("Harei Zo Olah"), his pledge is called a Nedavah. If the animal gets lost or dies, he has no obligation to bring another in its place.
2)[line 13]קמ''לKAMASHMA LAN (HADEIN)- even though he did not use the language of a Shevu'ah, if a person says "k'Nidrei Resha'im Heimenu she'Lo Ochal," when a piece of food is lying in front of him, he has made a Shevu'ah (Rav Betzalel Rensburg notes that the word "Hadein" should be removed)
3)[line 6]מעלM A'AL (ME'ILAH)
(a)It is forbidden to derive personal benefit from anything that is Hekdesh, as the Torah states, "Lo Suchal le'Echol b'Sha'arecha... u'Nedarecha Asher Tidor" - "You may not eat in your settlements... and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount for which one transgresses this prohibition is a Perutah's worth of benefit.
(b)If someone benefited from Hekdesh intentionally, he receives Malkus and must pay to Hekdesh the amount that he benefited. However, the object from which he benefited remains Hekdesh.
(c)If someone benefited from Hekdesh unintentionally, the object loses its Kedushah. He must bring a Korban Me'ilah and repay Hekdesh the value of his benefit plus an additional fifth (of the ensuing total, or a quarter of the original value). This is true of any object that has Kedushas Damim (i.e. its value is consecrated to Hekdesh). An object that has Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live Korban that is used in the Beis ha'Mikdash "as is") does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).
4)[line 8]וסומךV'SOMECH (SEMICHAH)
Semichah refers to the Mitzvah for a person to press his hands with all his might on the head of his animal sacrifice before it is slaughtered, as described in Vayikra (1:4).
5)[line 12]אשם נזירטמאA SHAM NAZIR TAMEI (NAZIR)
(a)If a person makes a vow to become a Nazir without stipulating a time period, his Nezirus lasts for a period of thirty days, as our Gemara shows from the verses. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine.
(b)If a Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that contains the ashes of the Parah Adumah to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting his Nazirite days anew. The sacrifices he brings are two turtledoves (Tor) or two young common doves (Yonah), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. He may then start counting his Nazirite days anew. These Korbanos and this shaving are in addition to the Korbanos and shaving of every Nazir upon the completion of his Nezirus.
(c)When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour) which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves) and 10 Rekikin (flat Matzos). He then shaves his hair and burns it under the pot in which the Shelamim is cooked (Bamidbar 6:18). (Sefer ha'Chinuch #377)
6)[line 14]וטוב רואיTOV RO'I- impressive to look upon
7)[line 14]וקווצותיו סדורות לו תלתליםU'KEVUTZOSAV SEDUROS LO TALTALIM- and his curly hair was arranged in locks
8)[line 18]בבבואהBA'BAVU'AH- with reflection
9)[line 18]ופחז עלי יצריU'PACHAZ ALAI YITZRI- and my Evil Inclination rose within me (in pride of my good looks)
10)[line 19]לטורדני מן העולםL'TORDENI MIN HA'OLAM- to drive me out of the World [to Come]
11)[line 21]רמה ותולעהRIMAH V'TOLE'AH- [food for] worms
12)[line 22]העבודהHA'AVODAH- I swear (by the service of the Beis ha'Mikdash)
13)[line 29]תוהיןTOHIN- (a) when they have an emotional upheaval, such as intense fear or anger (MEFARESH); (b) when they regret their previous wicked deeds (RAN)
14a)[line 31]מביאין חולין לעזרהMEVI'IN CHULIN LA'AZARAH- they will bring unconsecrated animals to the courtyard of the Beis ha'Mikdash. (The RAN explains that the Gemara is not referring to actual Chulin la'Azarah. As long as a Nazir has not received Hataras Nedarim for his Nezirus, he is obligated in all of the Korbanos of a Nazir. Rather, since the Nezirus of these Nezirim is not favorable in the eyes of HaSh-m, so, too, are their Korbanos not favorable.)
b)[line 31]חולין לעזרהCHULIN LA'AZARAH
(a)There is a Machlokes Tana'im as to whether it is forbidden mid'Oraisa or mid'Rabanan to slaughter animals in the Azarah (the courtyard of the Beis ha'Mikdash) other than Korbanos. According to those Tana'im who rule that this Halachah is mid'Oraisa, its source is from the verse, "Ki Yirchak Mimecha ha'Makom... v'Zavachta..." - "Since the place chosen by HaSh-m is far... you need only slaughter..." (Devarim 12:21). Chazal learn from this verse that we may slaughter Chulin only outside of the Azarah of the Beis ha'Mikdash.
(b)Other Tana'im rule that this Halachah is mid'Rabanan, and was enacted to prevent people from thinking that these animals are Korbanos. Since they may be eaten outside of the Azarah, people will think it is permitted to eat Kodshim outside of the Beis ha'Mikdash.
15)[line 32]דאמודי אמיד נפשיהD'AMUDEI AMID NAFSHEI- he evaluated himself