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1) [line 1] LO HAVAH MAFLIG NAFSHEI MINEI - he (Yehoshafat) did not suspect Achav of any wrongdoing with regard to Shechitah (lit. he did not separate himself from him)

2) [line 2] "KAMONI CHAMOCHA K'AMI CH'AMECHA K'SUSAI K'SUSECHA." - "I am as you are, my people as your people, my horses as your horses." (Melachim I 22:4)

3) [line 6] "U'MELECH YISRAEL V'YEHOSHAFAT MELECH YEHUDAH YOSHVIM ISH AL KIS'O MELUBASHIM BEGADIM B'GOREN, PESACH SHA'AR SHOMRON" - "And the king of Yisrael and Yehoshafat, the king of Yehudah were sitting, each on his throne, wearing [fine] robes, in the threshing floor at the entrance of the gate of Shomron" (Melachim I 22:10)

4a) [line 8] GOREN MAMASH - an actual threshing floor
b) [line 9] KI GOREN - like the [shape of a] Goren

5) [line 10] KA'CHATZI GOREN AGULAH - like the form of half of a round threshing floor; i.e. a semi-circle (a threshing floor was a circular area surrounded by a low stone wall)

6) [line 12] "VEHA'ORVIM MEVI'IM LO LECHEM U'VASAR BA'BOKER V'LECHEM U'VASAR BA'AREV" - "And the ravens were bringing him bread and meat in the morning and bread and meat in the evening" (Melachim I 17:6)

7) [line 14] MI'BEI TABACHEI D'ACHAV - from the butcher kitchens of King Achav

8) [line 14] AL PI HA'DIBUR SHANI - receiving direct instructions from HaSh-m is different

9) [line 17] "VA'YAHARGU ES OREV B'TZUR OREV V'ES ZE'EV [HARGU V'YEKEV ZE'EV]..." - "and they killed Orev in Tzur Orev and Ze'ev [they killed in Yekev Ze'ev]" (Shoftim 7:25)

10) [line 20] "VA'ARAM YATZ'U GEDUDIM, V'YISHBU ME'ERETZ YISRAEL NA'ARAH KETANAH." - "And Aram had gone out in raiding parties, and had brought a little girl as a captive from the land of Yisrael; and she waited on Na'aman's wife." (Melachim II 5:2) - According to our Gemara, the little girl was called "Na'arah" (lit. a maiden) because she came from the town Na'aran.

11) [line 23] (NE'ORAN) [NA'ARAN] - a city near Yericho (see Divrei ha'Yamim I 7:28; the Girsa is from DIKDUKEI SOFRIM #3)

12) [line 33] "... ['ADAM KI YAKRIV] MI'KEM [KORBAN LA'SH-M]..." - "[Speak to the people of Israel, and say to them, 'If any man] of you [brings an offering to HaSh-m, you shall bring your offering from the farm animals, from the cattle, and from the flocks [of sheep and goats]]." (Vayikra 1:2)

13) [line 1] "[V'IM NEFESH ACHAS TECHETA VI'SHEGAGAH] ME'AM HA'ARETZ [BA'ASOSAH ACHAS MI'MITZVOS HASH-M] ASHER LO SE'ASENAH [V'ASHEM.]" - "[And if anyone] of the common people [sins unintentionally, by transgressing one of the Mitzvos of HaSh-m] that should not be done [and he is guilty.]" (Vayikra 4:27)

14) [line 3] HA'SHAV MI'YEDI'ASO - a person who would have refrained from transgressing had he known that it was forbidden

15a) [line 6] CHELEV (ISUR ACHILAS CHELEV)
(a) Chelev refers to the fat of an animal that is offered on the Mizbe'ach. It consists of the layer of fat covering the stomachs, all the other fat attached to the stomachs, and the fat on the kidneys along the flanks (Vayikra 3:4). The verse states, "Chukas Olam l'Doroseichem b'Chol Moshevoseichem, Kol Chelev v'Chol Dam Lo Socheilu." - "It shall be an everlasting statute for your generations throughout all your settlements, that you eat neither [forbidden] fat nor blood." (Vayikra 3:17).
(b) It is forbidden to eat the Chelev of a Kosher Behemah (farm animal), but it may be used for any other purpose. The Chelev of a Chayah (a Kosher non-farm animal), however, may even be eaten. "Shuman" refers to all the other fat of an animal that is permitted.
(c) If a person eats a k'Zayis of Chelev b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he sins b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If a person is in doubt whether the fat he ate was Chelev or Shuman, he must bring a Korban Asham Taluy (see Background to Zevachim 2:6:b).

b) [line 6] DAM (ISUR ACHILAS DAM)
(a) It is forbidden to ingest the blood of animals and birds, whether they are Kosher or non-Kosher. The verse states, "v'Chol Dam Lo Sochelu b'Chol Moshevoseichem, la'Of vela'Behemah." - "You shall eat no kind of blood, whether it is of bird or of beast, in any of your settlements." (Vayikra 7:26). Because of this prohibition, slaughtered animals must be salted or roasted over a fire to remove their blood before they can be cooked and eaten.
(b) The blood of fish, locusts, Sheratzim (rodents or lizards), insects or small crawling creatures, and humans is not included in the prohibition of Dam. However, the blood of non-Kosher fish and locusts is prohibited because it is a secretion of a non-Kosher creature. The blood of Sheratzim is also prohibited because it is considered like their flesh. Human blood that has become separated from the body is prohibited mid'Rabanan (Kerisus 22a).
(c) Blood of an animal may be eaten if it is still inside the raw flesh of the animal as it was when the animal died or was slaughtered. Only when the blood has been removed from its original location after the animal's death, for example, by being cooked or boiled, does the blood become prohibited (TOSFOS to Chulin 14a DH v'Nasvin).
(d) If a person ingests a k'Zayis of blood b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he sins b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If the blood did not pour from the animal's major arteries but rather was inside the animal's limbs when it died (Dam Evarim) and was extracted afterward, the punishment of Kares does not apply. If it dripped from a major artery after the main flow subsided (Dam ha'Tamtzis), the Tana'im argue whether the punishment of Kares applies (Kerisus 20b).

16) [line 9] DORON - a present

17a) [line 15] ARUMIN B'DA'AS - cunning in their knowledge
b) [line 15] MESIMIN ATZMAN KI'VEHEMAH - and make themselves humble and lowly like an animal (RASHI; see MAHARSHA)

18) [line 18] "V'ZARATI ES BEIS YISRAEL V'ES BEIS YEHUDAH ZERA ADAM V'ZERA BEHEMAH." - "and I shall sow the House of Yisrael and the House of Yehudah [with] seed of people and seed of animals." (Yirmeyahu 31:26)

19) [line 20] (SIMAN NiKLaF) - this is a mnemonic device that stands for the names of the Amora'im who quote the decree of Raban Gamliel and his Beis din with regard to the Shechitah of a Kusi. It stands for:

1. *N* (the letter "Nun") refers to Rebbi Cha*n*an (line 21)
2. *K* (the letter "Kuf") refers to Rebbi Ya*k*ov bar Idi (line 21)
3. *L* (the letter "Lamed") refers to Rebbi Yehoshua ben *L*evi (line 21)
4. *F* (the letter "Feh" or "Peh") refers to Bar Ka*p*ara (line 22)

21) [line 22] NIMNU - they took a vote [and established the decree that prohibited Jews from eating from the Shechitah of a Kusi]

22) [line 31] TAHI BAH REBBI ZEIRA - Rebbi Zeira wondered about and contemplated it (the statement that Rebbi Yochanan and Rebbi Asi both ate from the Shechitah of a Kusi)

23) [line 37] HASHTA BEHEMTAN SHEL TZADIKIM, EIN HASH-M MEVI TAKALAH AL YADAN, TZADIKIM ATZMAN LO KOL SHE'KEN
(a) If HaSh-m 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 DH Tzadikim).
(c) This phenomenon is learned from an incident recorded in Chulin 7a regarding the donkey of hat refused to eat food that was not tithed properly.

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