[81a - 29 lines; 81b - 39 lines]
1)[line 5]àéú ìéä øåàéïIS LEI RO'IN- he holds of "Ro'in" - "we view" blood put in the wrong place as if it was water
2)[line 16]àéöèáàITZTEBA- (lit. platform) the Yesod, the foundation of the Mizbe'ach (see Background to Zevachim 4:30)
3)[line 25]àéï òåìéï îáèìéï æä àú æäEIN OLIN MEVATLIN ZEH ES ZEH- the offerings do not nullify one another; i.e. even if there is more of one type of blood than the other, the blood in the smaller quantity does not become nullified
4)[line 26]"åì÷ç îãí äôø åîãí äùòéø...""V'LAKACH MI'DAM HA'PAR UMI'DAM HA'SA'IR..."- "And he (the Kohen Gadol) shall take from the blood of the bull and from the blood of the goat..." (Vayikra 16:18). This verse refers to the Par Yom ha'Kipurim (see Background to Yoma 61:36) and the Se'ir Yom ha'Kipurim (see Background to Zevachim 40:11), and it describes the application of blood onto the Mizbe'ach ha'Zahav (the Golden Altar of Incense) on Yom ha'Kipurim. Since the verse (Shemos 30:10) states that this service was performed only once a year, Chazal learn that the blood of the bull and the blood of the goat must be mixed (SIFSEI CHACHAMIM TO Vayikra ibid.). Even though the blood of an average bull is fifteen times as much as the blood of a goat, the verse still uses the term "umi'Dam ha'Sa'ir" to show that it is not nullified. (See Background to Zevachim 39:6.)
81b----------------------------------------81b
5)[line 14]àéï îòøáéï ì÷øðåúEIN ME'ARVIN L'KERANOS- [the blood of the Par and that of the Sa'ir] should not be mixed together [before they are applied] to the corners [of the Mizbe'ach ha'Zahav, although they should be mixed before their application to the top of the Mizbe'ach (Yoma 57b, Tosfos, Tosfos Yeshanim)]
6)[line 29]ùéøéí îòëáéï çñøå àéï îòëáéïSHIRAYIM ME'AKVIN, CHASRU EIN ME'AKVIN- [the failure to pour the] remnants of the blood [of a Chatas Penimi] prevents it from being valid, [but] if some of the blood is missing, it does not prevent the Korban from being valid [if the rest of the remnants are poured]