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1) [line 3] YEKABLU HA'ROVIN ES TESHUVASAN - "The 'Rovin' should accept the refutation against them (from the Mishnah)" (RASHI; see Insights to Chulin 20:1 for additional explanations.)
2) [line 8] L'MI'UTEI SHEN V'TZIPOREN - to exclude [performing Shechitah with] a tooth and a fingernail (which is valid for Melikah; see Insights to Chulin 20:2).
3) [line 8] B'HEDYA KETANI LEHU - they are taught explicitly in the Mishnah (on 15b)
4) [line 14] KOTZETZ V'YORED - he cuts and he presses down [his nail into the bird's neck, without cutting moving his nail in a back-and-forth motion]
5) [line 25] SHIPUY ROSHO - the slant of its head (i.e. the bottom of the back of the head where it slants inward towards the neck)
6a) [line 25] KEGON D'NAKAT MI'SHIPUY ROSHO - the case is where he held [the
bird and performed Melikah] from the slant of its head
7) [last line] EIN SHECHITAH L'OF MIN HA'TORAH / YESH SHECHITAH L'OF MIN
8) [line 4] AFILU L'MAN D'AMAR KI'VEHEMAH - even according to the opinion that maintains that [a bird is slaughtered] like an animal (as derived from a Hekesh in the verse, "Zos Toras ha'Behemah veha'Of" (Vayikra 11:46))
9) [line 7] MI'DIVREI SOFRIM - from the words of the Sofrim, Torah sages of the early Tanaic period (i.e. it is a Rabbinical enactment)
10a) [line 13] NISHBERAH MAFREKES V'ROV BASAR IMAH - the neckbone (Mafrekes)
was broken together with most of the flesh around it (before the Simanim
11a) [line 14] MALAK B'SAKIN - he performed Melikah (cutting the neck of the bird with a knife instead of with his fingernail; see Background to Chulin 19:11)
b) [line 14] METAMEI VEGADIM A'BEIS HA'BELI'AH (NIVLAS OF TAHOR)
12) [line 15] MELIKASAH ZU HI SHECHITASAH - Melikah is its Shechitah (and, therefore, whatever Shechitah accomplishes, Melikah should also accomplish)
13) [line 15] TEHANI LAH SAKIN L'TAHARAH MI'YEDEI NEVEILAH - cutting it with
a knife should be effective in purifying it from its state of Neveilah
14a) [line 16] MIPNEI SHE'HU MACHALID - because it is an act of Chaladah.
Cutting the bird's neck with a knife constitutes "Chaladah." (a) Although
"Chaladah" normally refers to inserting the knife into the middle of the
thickness of the neck and cutting outwards from there, this is clearly not
the case when cutting the neck of a bird with a knife. RASHI explains that
"Chaladah" here means that the knife is not visible at the time that it cuts
the Simanim. When the knife is cutting from the back of the neck to the
front (in the manner in which Melikah is done), it is hidden between the
vertebrae at the time that it cuts the Simanim. (b) TOSFOS explains that
cutting the neck from the back to the front, as opposed to cutting it from
the front to the back, constitutes "Chaladah.
15) [line 19] K'CHULDAH HA'DARAH B'IKAREI VATIM D'MECHASYA - like a rodent (rat, weasel or marten) that lives in the foundations of the houses that is concealed
16) [line 22] KEDEI L'KAYEIM BAH MITZVAS HAVDALAH - in order to fulfill with it the Mitzvah of Havdalah, separating the head of the bird from the rest of the body.
17) [line 23] MI'UT SIMANIM - a minority of the Simanim. The Rabanan (21a) maintain that for Shechitah, it suffices to cut a majority of the Simanim, leaving a minority of the Simanim intact. For the Havdalah (see previous entry) of an Olas ha'Of, however, the entirety of the Simanim must be cut when separating the head from the rest of the body.