[84a - 52 lines; 84b - 53 lines]
1)[line 1]הבאה מקל וחומרHA'BA'AH B'KAL VA'CHOMER- The Gemara (Shabbos 132a-b) explains that if not for this verse which prohibits Milah on Shabbos and Yom Tov when it is not on the eighth day, we would have allowed it due to a Kal va'Chomer.
2)[line 2]"שבתון""SHABASON"- The Torah describes many of the various Yamim Tovim with this term (Vayikra 23), which means a day of rest.
3)[line 3]כל הנאכלKOL HA'NE'ECHAL- anything which is edible
4)[line 4]יאכלYE'ACHEL- may be eaten; that is, it is considered food (see Background to 83:24)
5)[line 4]ראשי כנפיםROSHEI KENAFAYIM- the cartilage (O.F. tenrums) at the end of the shoulder blades (O.F. espaldon)
6)[line 5]הסחוסיםHA'SECHUSIM- the rest of the cartilage [of the Pesach]
7)[line 12]בשלקאB'SHLAKA- through cooking
8)[line 17]גידין שסופן להקשותGIDIN SHE'SOFAN L'HAKSHOS- sinews which [are soft and edible when the animal is young, but] will harden [when the animal ages, such as the sinews of the neck]
9)[line 31]עור הראש של עגל הרךOR HA'ROSH SHEL EGEL HA'RACH- the skin on the head of a nursing calf [which is edible]
10)[line 32]יטמאYETAMEI (TUM'AS OCHLIN U'MASHKIN)
(a)Food becomes Tamei when it comes into contact with a source of Tum'ah - but only if it first comes into contact with one of the seven liquids which enable food to become Tamei. This is called Hechsher. From then on, even after it dries, it can still become Tamei. The seven liquids which enable food to become Tamei are water, dew, oil, wine, milk, blood, and bee's honey.
(b)In order for something edible to receive Tum'as Ochlin, it must be considered food. If a person intends to eat the item and he treats it as food, this gives it the status of food in terms of its ability to receive Tum'as Ochlin.
(c)The minimum amount of food which can become Tamei is the equivalent of the volume of an egg - a k'Beitzah. The modern equivalent of a Beitzah is 0.05, 0.0576 or 0.1 liter, depending upon the differing Halachic opinions.
(d)Once food becomes Tamei, it cannot become Tahor by immersing it in a Mikvah.
11)[line 33]דרמא לך הא לא חש לקמחיהD'RAMA LACH HA LO CHASH L'KIMCHEI- he who asked about this contradiction has no concern for his flour (whether he is grinding wheat or bran) i.e., he did not carefully look into the issue (see also RASHI to Yevamos 42b)
12a)[line 35]אל תקניטניAL TAKNITEINI- do not agitate me (with your arguments)
b)[line 10]שבלשון יחיד אני שונה אותהSHEB'LASHON YACHID ANI SHONEH OSAH- for [I now remember that] I learn [the Mishnah in Chulin stating that the skin on the head of a nursing calf is considered like its meat] in the name of an individual [and the Rabanan argue; therefore I retract my ruling and agree that we must view all parts of an animal as if they are part of a grown animal].
13)[line 40]"ולא תותירו ממנו עד בקר; והנותר ממנו עד בקר [באש תשרפו]""V'LO SOSIRU MIMENU AD BOKER; VEHA'NOSAR MIMENU AD BOKER [BA'ESH TISROFU]"- "And do not leave over anything from it until the morning; anything left over from it until the morning must be burned in fire." (Shemos 12:10)
14)[line 41]ליתן עשה אחר לא תעשהLITEN ASEI ACHAR LO SA'ASEI (LAV SHE'NITAK L'ASEI)
(a)A negative prohibition followed by a positive commandment which instructs us what to do in case the Lav has been transgressed is known as a Lav she'Nitak l'Aseh; literally, a Lav "loosened" into an Aseh. Often, the Aseh following teaches what remedial action to take in order to correct the Lav. For example, the Torah commands, "Lo Sigzol" - "Do not steal" (Vayikra 19:13). If someone transgresses this prohibition, then the Torah instructs him to correct his misdeed through "v'Heshiv Es ha'Gezeilah" - "He should return the stolen object" (Vayikra 5:23). Sometimes, however, the Aseh contains further instruction, such as in the case of Temurah. It is forbidden to transfer Kedushah from one animal to another, as the Torah states, "Lo Yachalifenu v'Lo Yamir Oso..." - "Do not exchange it nor transfer it..." (Vayikra 27:10). Should one attempt to do so, however, transgressing the Lav, then the Torah commands, "v'Hayah Hu u'Smuraso Yiheyeh Kodesh" - "and both it and the animal which the transfer was attempted upon will be Kodesh." In this instance the Aseh does not correct the Lav; rather, it teaches that the second animal is Kodesh as well.
(b)Whether the Aseh immediately follows the Lav (e.g. Temurah) or it is found in a different Parsha altogether (e.g. Gezel), it is categorized as a Lav she'Nitak l'Aseh.
(c)When the Torah follows up a Lav with an Aseh, one who transgresses the Lav generally does not receive Malkus (there are, however certain exceptions to this rule). Rashi gives two reasons for this: 1. The implication of such an arrangement is that one need only perform the Aseh and this is enough to make up for the transgression. 2. The punishment of Malkus for transgressing a Lav is derived from the prohibition against muzzling an ox while it is in the middle of threshing grain (see Background to Menachos 58:16), which is written in the Torah together with the commandment to administer Malkus. The Lav d'Chasimah is not followed by an Aseh; therefore any Lav which is followed by an Aseh is not similar to it and there is no source that one receives Malkus for transgressing such a Lav.
15)[line 43]לא מן השם הוא זהLO MIN HA'SHEM HU ZEH- this is not the main source for this Halachah (RASHI to Shevuos 3b)
16)[line 44]לאו שאין בו מעשהLAV SHE'EIN BO MA'ASEH
(a)Any negative commandment which is transgressed through inaction is called a Lav she'Ein Bo Ma'aseh. An example of such a Lav is one who does not eat a loaf of bread on a day upon which he has vowed to eat it. By ignoring the bread completely, he transgresses his vow.
(b)Since one did not perform an action when transgressing such a negative prohibition, he does not generally receive Malkus for his infraction (there are, however certain exceptions to this rule).
17)[line 6]הא כשר הואHA KASHER HU- that is, the four primary Avodos (see Background to Pesachim 59:16) were performed while the Korban was Kosher
18)[line 11]מבעוד יוםMIB'OD YOM- while it is still day [on the fourteenth of Nisan, before the Pesach may be consumed]
19)[line 13]מוח שבראשMO'ACH SHEBA'ROSH- the brain within the head
20)[line 14]מוח שבקוליתMO'ACH SHEB'KULIS- the marrow within a thighbone
21)[line 15]לגוררוL'GORERO- to scrape it [with a splinter of wood through the nostrils]
22)[line 17]קוליתKULIS- (O.F. redondel) femur (the thighbone, which is the largest bone in the body, and which therefore has the most marrow)
23)[line 19]נייתי גומרתאNAISI GUMARTA- bring a [burning] coal
24)[line 20]ניחות עליה ונקלהNEICHOS ALEI V'NIKLAH- place it on [the bone] and burn [a hole] it
25)[line 24]משום פקעMISHUM PEKA- lest the bone crack [due to the heat]
26)[line 29]לאורתאL'URTA- at night
27a)[line 29](הא) [האי נמי] כשר הוא(HA) [HAI NAMI] KASHER HU- [the half of the limb on the inside of the wall of Yerushalayim] is still Kosher [and therefore the bone may not be broken]
b)[line 29]האי לאו בר אכילה הואHAI LAV BAR ACHILAH HU- [the half of the limb on the outside of the wall of Yerushalayim] may not be eaten [and therefore the bone may be broken]
28)[line 33]בנאB'NA- The Torah states, "Al Tochlu Mimenu Na" - "do not eat from it while it is not fully roasted" (Shemos 12:9).
29)[line 36]דמטוי ליהD'METAVEI LEI- for he can roast it
30)[line 36]האליהHA'ALYAH- the [bone of the] fatty tail [which, when part of a sheep designated for a Korban Pesach, is completely burned on the Mizbe'ach]
31)[line 42]במקום זהB'MAKOM ZEH- this place [where one wishes to break the bone]
32)[line 47]הראוי למזבחHA'RA'UY L'MIZBE'ACH- that which is fit for the Mizbe'ach; that is, the Alyah
33)[line 48]שלא בשעת אכילהSHE'LO B'SHE'AS ACHILAH- when it may not be eaten; that is, on the day of the fourteenth (this follows the opinion of Abaye)