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1) [line 2] PARIM HA'NISRAFIM
(a) The Torah requires that on certain occasions a bull be brought as a Korban Chatas, the blood of which is brought into the Heichal and is sprinkled on the Paroches and on the Mizbe'ach ha'Ketores. The flesh of these bulls is entirely burned in the place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited.
(b) These are: 1. the bull offered by the Kohen Gadol on Yom Kippur, the blood of which is also sprinkled in the Kodshei Kodashim (Vayikra 16:27); 2. the bull brought by the Kohen Gadol if he sinned b'Shogeg (Par Kohen Gadol) (Vayikra 4:12); and 3. the bull brought by the Sanhedrin if they erred in a Halachic ruling and caused the people to sin b'Shogeg (Par He'elem Davar) (Vayikra 4:21).

2) [line 3] SE'IRIM HA'NISRAFIN
(a) The Torah requires that on certain occasions a goat be brought as a Chatas into the Heichal, the blood of which is sprinkled on the Paroches and on the Mizbe'ach ha'Ketores. The flesh of these goats is entirely burned in the place outside the city where the ashes from the Mizbe'ach are deposited.
(b) These are: 1. the goat brought on Yom Kippur, the blood of which is also sprinkled in the Kodshei Kodashim (Vayikra 16:27); 2. the goat brought by the community if they worshipped idolatry b'Shogeg.

3) [line 10] NOSAR
(a) It is forbidden to leave over any of the Korban Pesach until the morning. Any part that is left over must be burned in a fire. This is stated in Shemos 12:10: "v'Lo Sosiru Mimenu Ad Boker..."; "Do not leave any of it over until the morning; Anything that is left over until the morning must be burned in fire." (Shemos 12:10) The repetition of the phrase "until the morning" signals that the verse is referring to the mornings of two different days, and can be understood as follows: "Do not leave any of the Korban Pesach over until the morning (which is Yom Tov). If anything *is* left over, on the *following* morning (which is Chol ha'Moed), it must be burned." (Pesachim 71a)
(b) If someone leaves over from the Korban Pesach, he transgresses the above Lav and also the Lav of Lo Sosiru Mimenu Ad Boker (Vayikra 22:30) which refers to all Korbanos (Pesulei ha'Mukdashin 18:9; Sefer ha'Chinuch #142 and Minchas Chinuch).
(c) If someone eats Nosar intentionally he is Chayav Kares. If he eats it unintentionally, he must bring a Korban Chatas.

4) [line 15] BASIS - a base, support
5) [line 17] MO'ACH - marrow
6) [line 22] NISBERINHU - we should break them
7) [line 22] U'NECHALTZAH L'MO'ACH DIDHU - and we should remove their marrow
8) [line 40] HA'TAKALAH - the transgressing of Lav to break the bones of a Korban Pesach
9) [line 44] CHALUTZIN - with their marrow removed
10) [line 46] L'VASAR D'NEHEVU NOSAR, HU D'CHALTZINHU - after the marrow became Nosar, that is when he removed the marrow from the bones

11) [line 1] TZEVURIN TZEVURIN - heaped in piles
12) [line 7] GIDEI TZAVAR - the sinews of the neck

13) [line 13] GID HA'NASHEH
(a) The Gid ha'Nasheh is the sciatic nerve, the large main nerve of the lower extremity, running down the back of the leg. Eating the part of the Gid ha'Nasheh that is located on the rounded part of flesh ("Kaf") that sits on the hipbone is prohibited by the Torah (Bereishis 32:33).
(b) Rebbi Yehudah says that the prohibition only applies to one leg. There is a question whether he says that it "definitely applies" or "most likely applies" to the right leg. According to the other Tana'im, the prohibition applies to both legs.
(c) This prohibition applies only to wild or domestic four-legged animals but not to birds.
(d) Besides the Gid that is prohibited by the Torah, the Rabanan prohibited certain nearby fats and nerves.

14) [line 15] VEHA'DA'AS MACHRA'AS - and understanding, reason decides; this could either mean that the Understanding of Torah has (definitely) forbidden the Gid ha'Nasheh of the right leg, or that one's reasoning leans in favor of saying that the Torah forbade the Gid ha'Nasheh of the right leg (although it may have forbidden the Gid of the left leg, and thus in practice it remains a doubt).

15) [line 21] SHAMNO D'GID HA'NASHEH - the fat surrounding the Gid ha'Nasheh
16) [line 23] CHITZON - the small sinew, closer to the extremity of the animal, next to the Gid ha'Nasheh

17) [last line] "HU LEVADO YE'ASEH LACHEM" (OCHEL NEFESH)
(a) The Mishnah (Megilah 7b) states that the only difference between Shabbos and Yom Tov is that the preparation of food is permitted on Yom Tov. This is learned from the Pasuk "Ach Asher Ye'achel L'chol Nefesh Hu Levado Ye'aseh Lachem"; "Only that which is done so that everyone will be able to eat, only that may be done by you" (Shemos 12:16). This Pasuk excludes food preparation from the prohibitions of Yom Tov.
(b) All Melachos of Shabbos are prohibited on Yom Tov even if they are done expressly for the purpose of food preparation, except for the Melachos of Hotza'ah mi'Rshus li'Rshus (transferring objects from one domain to another) and Hav'arah (transferring flames,) which are necessary for food preparation. Since these Melachos were permitted for the purpose of food preparation, they were also permitted for any purpose. (RAMBAM Hilchos Yom Tov 1:4)

18) [last line] MACHSHIRAV - actions performed in preparation for cooking food on Yom Tov (or for any other Melachah necessary for food preparation)

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