[22a - 33 lines; 22b - 11 lines]
1)[line 1]ëé æëé ìäå øçîðàKI ZACHI LEHU RACHMANA- [one might have thought that] when the Torah grants to them [the usage of the Hekdesh salt, it grants it only for use for the Korbanos of Yisrael, because they contribute money for the salt. Therefore, the Mishnah teaches that this is not so; even the Kohanim may use the salt.]
2)[line 12]çãúé åòúé÷éCHADETEI V'ATIKEI- new and old
3)[line 13]åéàîø àøåðä àì ãåã é÷ç åéòì àãðé äîìê äèåá áòéðéå øàä äá÷ø ìòåìä åäîøéâéí åëìé äá÷ø ìòöéí"VA'YOMER ARAVNAH EL DAVID YIKACH V'YA'AL ADONI HA'MELECH HA'TOV B'EINAV RE'EH HA'BAKAR LA'OLAH VEHA'MORIGIM U'CHLEI HA'BAKAR LA'ETZIM" - "And Aravnah said to David: Take and offer up, my master the king, whatever is good in your eyes; see the cattle (are fit to be brought) as an Olah, and the threshing-boards and the accessories of the cattle (to burn) as firewood." (Shmuel II 24:22 - DAVID AND ARAVNAH)
(a)Following David's counting of the people, a terrible plague ensued that lasted three days. The Angel of Death had reached the threshing-barn of Aravnah ha'Yevusi, who had been king of the Yevusi until David captured them, and then he converted. When David prayed to Hash-m to stop the plague, Hash-m sent to him Gad ha'Navi with instructions to build a Mizbe'ach at that spot and to offer sacrifices on it.
(b)When Aravnah, who had hidden from the Angel of Death, saw David ha'Melech, he came out to greet him, and asked him why he had come. When Aravnah heard what the king wanted, he offered all that the king needed for the Korbanos as a gift, blessing him with success, as the verse relates. David, however, insisted on paying in full because, he said, he refused to bring free sacrifices (for which he had not paid) to Hash-m.
(d)David paid fifty Shekel for the barn and the cattle. He constructed the Mizbe'ach and he sacrificed the cattle on it. Following the sale, Aravnah blessed the king that Hash-m should accept his burnt-offerings and stop the plague. His blessing was fulfilled immediately, and the plague stopped instantly.
4)[line 17]òéæà ã÷åø÷ñà ããùå áä ãùúàéIZA D'KORKESA D'DASHU BAH DASHTA'EI- it is a goat-shaped wooden block with sharp grooves for threshing straw
5)[line 30]àéï ãí îáèì ãíEIN DAM MEVATEL DAM (MIN B'MINO EINO BATEL)
(a)When a forbidden object is mixed with a permitted object, the mixture becomes prohibited if most of the mixture is Isur, but is permitted if most of the mixture is Heter because of "Bitul b'Rov."
(b)The above applies when non-identical substances are mixed together. However, when a liquid mixes with an identical liquid, the Tana'im argue as to the status of the mixture. According to Rabanan, the Isur can still be nullified by a majority of Heter. According to Rebbi Yehudah, though, even a miniscule amount of Isur prohibits the mixture, since the Isur is not nullified at all. (When two identical dry substances become mixed together, all agree that the majority in the mixture determines the mixture's Halachic status.)
(c)Similarly, if the blood of Kodshim that must be cast on the Mizbe'ach mixes with blood that is unfit to be cast on the Mizbe'ach (e.g. Dam ha'Tamtzis), the Rabanan of Rebbi Yehudah rule that we follow the Rov (majority). If most of the mixture is Dam ha'Tamtzis, it is not fit for Zerikah. According to Rebbi Yehudah, we do not follow the Rov, and even if there is a miniscule amount of blood that is fit for Zerikah, Zerikah may be performed.
22b----------------------------------------22b
6)[line 1]ìòåìéï ùàéï îáèìéï æä àú æäL'OLIN SHE'EIN MEVATLIN ZEH ES ZEH- [from the fact that the blood of the bull does not nullify the blood of the he-goat we learn that] things that go up on the Mizbe'ach do not nullify one another