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1a) [line 1] L'MEIMRINHU B'NICHUSA - to say them with softness, calm
b) [line 1] D'LIKABLU MINEI - that they should accept from him [and do what he says]

2) [line 7] BEHEMTAN SHEL TZADIKIM, EIN...MEVI TAKALAH AL YADAM
(a) If Ha-Shem does not bring a stumbling block (i.e. sin) to the animals of the righteous, then certainly He does not bring a stumbling block to the righteous themselves!
(b) This principle applies only to the inadvertent consumption of forbidden foods, but not to other types of inadvertent sins, nor to the inadvertent consumption of a permissible food at a time that it is prohibited to eat (TOSFOS).
(c) This phenomenon is learned from an incident recorded in Chulin 5b regarding the donkey of Rebbi Pinchas ben Yair that refused to eat food that was not tithed properly.

3) [line 10] EVER MIN HA'CHAI
(a) Ever Min ha'Chai refers to a *limb* that is detached from an animal when it is alive, whether the limb contains only flesh (such as the tongue or heart) or whether it contains bone, flesh and sinews (such as a hand or foot). Basar Min ha'Chai refers to *flesh* detached from an animal when it is alive. Both are forbidden to be eaten by the Torah (RAMBAM Hilchos Ma'achalos Asuros 5:1).
(b) The prohibition to eat Ever Min ha'Chai is learned from the Pasuk "v'Lo Sochal ha'Nefesh Im ha'Basar" - "You shall not eat the spirit together with the flesh" (Devarim 12:23). If the limb contains only flesh (e.g. the tongue or heart), one receive lashes for eating a k'Zayis of flesh. If the limb contains bones, sinews and flesh, then the bone and sinews may be combined with the flesh to make up a k'Zayis if the limb is eaten in its natural state (i.e. if the flesh was not detached from the limb prior to its consumption). One does not receive lashes for eating less than a k'Zayis, even if he ate an entire limb. (RAMBAM Hilchos Ma'achalos Asuros Ch. 5; SEFER HA'CHINUCH #452)

4) [line 12] "AMARTI ESHMERAH DERACHAI ME'CHATO VI'LSHONI; ESHMERAH L'FI MACHSOM B'OD RASHA L'NEGDI." - "I said, 'I will guard my ways from sinning with by tongue; I will guard my mouth with a muzzle while the evil one is before me." (Tehilim 39:2)

5) [line 16] LO MATZINA D'EIKUM BEHU - I am unable to stand up against them
6) [line 17] "DOM LA'SHEM V'HISCHOLEL LO" - "Be silent for Ha-Shem and yearn for Him." (Tehilim 37:7)

7) [line 18] CHALALIM - corpses
8) [line 20] KOLAR - (Roman) prisoner's band or chain around the neck
9) [line 23] "BA'SHIR LO YISHTU YAYIN; YEMAR SHECHAR L'SHOSAV." - "They shall not drink wine with a song; strong drink shall be bitter to those who drink it." (Yeshayah 24:9)

10a) [line 25] D'MANA - [accompanied] by an instrument
b) [line 25] D'FUMA - of the mouth (singing)
11) [line 26] "[V']KINAH V'DIMONAH V'AD'ADAH" (Yehoshua 15:22) - names of places

12) [line 27] MASVASA - cities
13) [line 30] SHOCHEN ADEI AD - the One Who dwell forever (HaSh-m)
14) [line 31] "[V']TZIKLAG U'MADMANAH V'SANSANAH" (Yehoshua 15:31) - names of places

15) [line 32] BEI CHOZA'AH - from Mechoza, a district of Bavel on the caravan road, along the Tigris River and its canals

16) [line 33] TZA'AKAS LEGIMA - lit. a cry of livelihood (a complaint against one's fellow for taking away his source of sustenance)

17) [line 33] SHOCHEN BA'SENEH - the One Who dwells in the thorn bush (HaSh-m, based on Shemos 3:4)

18) [line 34] KELILA - tiara, a decorative half-crown worn by a bride
19) [line 34] B'FOLMOS SHEL ASPASYANUS - during Vespasian's war against Yerushalayim

20) [line 35] ATROS CHASANIM - crowns worn by grooms
21) [line 35] EIRUS - a bell or tambourine used at parties
22) [line 35] ADHACHI - meanwhile
23) [line 36] L'AFNUYEI - to relieve himself
24) [line 36] "HASIR HA'MITZNEFES V'HARIM HA'ATARAH; ZOS LO ZOS, HA'SHAFALAH HAGBE'AH VEHA'GAVO'AH HASHPIL." - "Remove the turban, lift off the crown; this will not remain as thus, the lowly will be exalted, and the exalted will be made low." (Yechezkel 21:31)

25) [line 40] HA'ELOKIM! MID'RABANAN! - Indeed! It is a Rabbinical decree (using "ha'Elokim," which is an oath, for emphasis)

26) [line 41] CHASDA'IM MILACH - your words are very pleasing (with regard to the apparent inconsistency of the verse, i.e. your question "v'Chi Mah Inyan Mitznefes Etzel Atarah" is on the mark, even though your explanation of the word "Atarah" is mistaken -- see MAHARSHA)

27) [line 41] HAVAH GADIL KELILA LI'VERATEI - he was braiding a bridal wreath for his daughter

28) [line 48] HE'EMIDU TZELEM BA'HEICHAL - and they set up an idol in the Beis ha'Mikdash

29) [line 49] IM SHELEMIM V'CHEN RABIM, V'CHEN NAGOZU V'AVAR; V'INISICH LO A'ANECH OD." - "Thus says HaSh-m, 'Though they (one's assets) are exact [for one's needs], or numerous, they should be cut down [for charity], and [as a result, one will merit to] pass on [to the World to Come]. Though I have afflicted you [with poverty, you shall nevertheless give charity. If you do so,] I will afflict you [with poverty] no more." (Nachum 1:12)

30) [line 51] GOZEZ - (lit. shears) takes off
31) [line 52] RECHEILOS - female sheep

32) [line 6] KEZIV - Ecdippa, a coastal town in Eretz Yisrael

33) [line 7] ERETZ HA'AMIM (TUM'AS ERETZ HA'AMIM)
The Rabanan decreed that the lands outside of Eretz Yisrael are to be considered Tamei because the Nochrim bury their dead fetuses in their houses. There is a Machlokes as to whether they decreed that only the land should be Tamei or also the airspace above it. The Halachic ramification between these two opinions is whether or not a Nazir would be permitted to enter Chutz la'Aretz by being carried in a Shidah (a sedan chair or chest) that is lifted off the ground.

34) [line 8] SHEVI'IS
(a) The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that 1. they must be considered ownerless; anyone may come into any field and pick the fruit that he intends to eat. 2. The fruits may not be bought and sold in a normal fashion (see Insights to Sukah 39:2). 3. The Torah requires that the fruits of Shevi'is be used only for eating or drinking (in the normal manner of eating for that type of fruit) or for burning to provide light (in the case of oil). They may not be wasted or used for medicinal purposes or animal fodder, etc.
(b) The Shemitah year is meant to teach the Jewish people to rely on HaSh-m for their sustenance, a fact that is not always clear to them during the six years in which they work their own fields.

35) [line 12] LAVLAVO - a place between Ako and Keziv, possibly the mountain named Ras El-Abiad, north of Rosh ha'Nikrah, in modern-day Lebanon

36) [line 16] MESILAH - path, road
37) [line 23] GOSHESHES - when a boat scrapes the sea bed
38) [line 26] ATZITZ NAKUV - a flowerpot with a drainage hole (which receives sustenance from the ground underneath)

39) [line 27] YESEDOS - pegs

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