Daf 25

1) If Beis Din and all the Jews see the new moon on the thirtieth, or Beis Din interrogated witnesses over seeing it; but they didn't have time to say “Mekudash” before nightfall, they need to make Rosh Chodesh the next day. We don't say that, just because everyone saw it, it's publicized and they don't need to officially say Mekudash that day to make it Rosh Chodesh. We also don't say that the interrogating of the witnesses are like the beginning of the Din, so you might be able to finish off the Din at night the same way you can do it by monetary cases.

2) If Beis Din sees the new moon by day, they could be Mekadesh Rosh Chodesh immediately without hearing from witnesses since seeing it themselves is better than just hearing the information from witnesses. [Rashi says: it's only a special Halacha by the new moon since the Pasuk doesn't explicitly say that you need testimony, but that you make it Kodesh when you see it. Tosfos argues and points out that we even say this by capital cases, as it says in Bava Kama.] However, if they see it at night, they can't Mekadesh Rosh Chodesh from it. [Tosfos explains: after all, the seeing is in place of receiving testimony, and you can't receive testimony at night.] Therefore, you need two judges to testify what they saw in front of the rest of the Beis Din. If there was only three judges in this Beis Din, so two of them are witnesses, and you get two other judges to sit next to the remaining judge to be the Beis Din. This is true [Tosfos: even according to the opinion] that an expert judge can judge monetary cases by himself [Tosfos: at least, from the Torah]; but you need three for testimony over the new moon, as we see that Hashem told Moshe that he needs Ahron with him, [Tosfos: and since you can't have an even amount of judges, we say that they needed a third person too.]

3) However, we see that the ones that don't actually testify may remain to judge on the case, and a witness may become a judge. This is true even according to R' Akiva who says by capital cases that anybody who witness the act, even if he's not testifying, can't be a judge. (R' Tarfon says he may be a judge.) After all, capital cases are different since the Pasuk says that the judges must try to find a way to save the defendant from the punishment, and if he saw the crime, he could never find a way to save him. However, that's not applicable by testimony over the new moon. [Tosfos brings a third level, that even the witness that testified on verifying the witnesses' signatures in a document can be a judge on the case too since this testimony is only rabbinically required.]

4) The Tanna Kama says that all Shofars are Kosher for Rosh Hashana except for the cow's horn since it's never called a Shofar, but only a Keren. R' Yossi says it's Kosher since it's also called Shofar. As the Pasuk says “Shor (a young bovine) Par (an adult bovine).” Since it's contradictory, it must be that the Torah is hinting to combine the words to call it 'Shofar.' The Rabanan explain the Pasuk that the bull of creation was as young as a Shor, but was full grown like a Par. [Tosfos says: the horn of the Reaim (orynx) is Pasul according to all since it's also only called Keren. The reason why the Mishna didn't list it as Pasul since it's, anyhow, not fit to be a Shofar since it's not hollow.]

5) R' Chisda says another reason for the Rabanan to invalidate a cow's horn is because “a prosecutor can't be a defense attorney.” (I.e., since it's the type of animal as the Egel). This is similar to the reason why the Kohein Gadol may not enter the Kodesh Hakodashim on Yom Kippur with the golden garbs. Although it doesn't seem to be a problem of having a golden Ahron, it means that the sinner coming in to do the service shouldn't come in with it. Although he comes in with the bull's blood, but it changed its form. Although he brings in a golden spoon (for the incense) and a golden shovel (for the coals); we must say that it's only a problem for the sinner to adorn himself with it. [Tosfos says: thus, since we compare it to the Shofar, we must say that we metaphorically adorn ourselves with the sound of the Shofar.] Although the Kohein Gadol wears the golden garbs outside in the Azarah; it's only a problem when it's inside the Kodesh Hakadushim. Although we blow Shofar outside the Kodesh Hakadashim, but since it brings our remembrance before Hashem, it's like it's inside. [Tosfos says: even though the Eiphod and Choshen were gold and they brought remembrance before Hashem; we must say that the remembrance is only of the Shevatim that was written upon them.] R' Yossi held this not to be a problem since the Shofar is blown outside, and we don't consider it as if it's inside.

6) Abaya says: another reason why the Rabanan Pasul a cow's horn, since they grow in layers, (that each year, it adds another layer, and it starts when last year's layer ends), it's like blowing in multiple Shofars, and the Torah says that you can only blow in one Shofar. [Tosfos says: this is not similar to blowing in a Shofar that's stuck through another Shofar, since there, the sound is only going through the middle one, while here, it travels through all the layers.] R' Yossi held this not to be a problem. After all, since they're all attached to each other, they're considered as one Shofar.

7) The Tanna Kama says that the Shofar of Rosh Hashana should be a steinbuck's straight horn. After all, it's better to be straight up praying on Rosh Hashana, as the Pasuk says “I lift up my heart to my hands.” The same should be used for Yom Kippur on Yovel since we have a Gezeira Shava. R' Yehuda says that you use a ram's bent horn since it's better to be bent in prayer, as the Pasuk says “my heart and eyes are there (on the same level).” However, you use a steinbuck's straight horn for Yom Kippur on Yovel. Since it's to free people, where it makes people stand up straight, it's better to have a straight horn. He doesn't hold that they need to be the same since he doesn't hold that there's a Gezeira Shava. However, R' Levi Paskins that the Mitzvah is that both are done with a ram's horn. As he holds like R' Yehuda's reason by Rosh Hashana, but learns that the horn at Yovel needs to be the same because of the Gezeira Shava.

8) When you blow the Shofar on a Taanis, the Tanna Kama says it's with a bent ram's horn. After all, the more someone is bent and humbles himself on that day is better. [Rashi says: since it's only coming to gather the people, so the Tanna Kama says to use a different horn that you use regularly to make a distinction. Therefore, Levi would hold to blow with a straight horn to make this distinction. (Mahrsha says: it must be that we don't have the text that the reason to blow with bent horns to humble yourself, since Rashi wouldn't need the reason for making a distinction. R'shas says: we need this reason for R' Yehuda, since he can't make a distinction from what's done usually, since you use different horns for Rosh Hashana and Yovel.)]

9) [Tosfos says: at fist glance, it seems that this argument is only regarding what's the better way to fulfill the Mitzvah, and what you should use L'chatchila. However, B'dieved, you can be Yoitza with all horns except for a cows (according to the previous Tanna Kama). Also, R' Levi says “what's the Mitzvah,” implying what's the best Mitzvah. However, it would seem that you shouldn't make Gezeira Shavas to extrapolate from what would be more apt to do that Mitzvah to other Mitzvos. Therefore, we must say that the Torah required to only use those horns. So, you should only blow a bent Shofar.]

Daf 27

10) On Rosh Hashana in the Mikdash, the Shofar was gold plated, (but not by the mouth, since it would invalidate it since you would be blowing gold instead of a Shofar).

11) They would have two trumpets on the side of the Shofar. The Shofar blew longer than the trumpets. However, it can't be the reason that it blew longer since you're not Yoitza with the Shofar sound that was blowing along with the trumpets (since you can't hear two sounds at once), and you need to blow it by itself afterwards. After all, you can't be Yoitza with a half of a Tekiah. As we say that you're not Yoitza when blowing into a pit or barrel when you hear an echo, and we don't say that you're Yoitza with the blow that you hear before the echo starts. (However, the fact that you can't make a long Tekiah and count it as two Tekiyos is no proof that you're not Yoitza with a half of a Tekiah. After all, it could be only that you can't break one Tekiah into two Tekios.)

12) Rather, we only say that you can't hear two sounds at once if it has the same voice (like when Hashem said 'Shamor' and 'Zachor' at the same time.) Also, we say you can't usually concentrate, even with two voices, unless it's something that's dear (that comes from time to time) like Hallel and Megila, where you're Yoitza even when ten people read them. The same applies to Shofar.

Rather, we must say that they only lengthened the Shofar's blow to show that the real Mitzvah of the day is the Shofar (and not the trumpets).

13) However, you're not Yoitza if ten people read the Torah together, but only one can read and another say the Targum [Tosfos: and they're read one after each other, but not together.]

14) [Tosfos says: although we say in Bava Basra that the last eight Pasukim of the Torah (that Yehoshua wrote), only one person reads it (implying that two people may read other parts of the Torah); we must explain it to mean that you just can't split it into two Aliyos. Although, nowadays, we're accustomed to have two people read the Torah, one reads it aloud for the other one to copy him; that's in order not to embarrass those who don't know how to read themselves (so they enacted for everybody to have someone read for them) just like they enacted by Bikkurim.]

15) During a fast in the Mikdash, the Shofars were plated with silver. (The reason it was not also plated with gold was either to make it out of the same material as the trumpets that's the main Mitzvah, or because the Torah cares not to waste Jews' money. Although they used gold for Rosh Hashana, that's because honoring Yom Tov is greater than the Jews' loss of money.) Those two were blown on the sides, and two people blow trumpets in the middle. They blew the trumpets longer than they blew the Shofars since the Mitzvah of the day was to blow the trumpets.

16) However, this was only in the Mikdash, but in the rest of the country, they only blew a Shofar on Rosh Hashana, and they only blew trumpets by a fast. As the Pasuk implies that “they blew trumpets and Shofars before Hashem,” i.e., in the Mikdash, but you only blow one of them outside the Mikdash.

17) Yom Kippur on Yovel is exactly the same regarding blowing Shofar and Brachos (i.e., Tefila) as Rosh Hashana. Even though there's another difference, that we pray on Rosh Hashana “today's the beginning of your works” (like R' Eliezer who says that the world was created by Tishrei); we must say that it means there they're only the same for the rest of Davening.. [Tosfos asks: it's anyhow not exactly the same since Yovel has a leniency that you can blow the Shofar on Shabbos even in a Beis Din that didn't make Kiddush Hachodesh, and every individual needs to blow.]

[Tosfos asks: in the first Perek, we Paskin like R' Yehoshua regarding the season calculation, and here we say we Daven like R' Eliezer. Also, R' Elazar Hakalir has a contradiction in his composition (i.e., he composed for Shmini Atzeres to say that the world was created in Tishrei, and for Pesach, he composed that it was created in Nissan). Tosfos answers: we must reconcile that it Hashem originally wanted to create the world in Tishrei, but didn't create it until Nissan.]

18) A Shofar that cracks and you glue it together, or you glue broken pieces, it's Pasul. [Rashi says the problem with both Shofaros is, since they're glued pieces, they're two Shofaros (and the Torah requires you to blow from one Shofar only). Tosfos explains Rashi: he understands the “cracked Shofar” as being cracked on both sides, making two pieces. However, he asks: if so, both cases are the same case, so why repeat it? Rather, he explains that “a cracked Shofar” is only cracked on one of its sides, but the whole Shofar is connected, and the Pasul is that it no longer resembles, or has the status of a Shofar. Therefore, our Mishna is in “this, and we don't need to say this” mode. I.e., if the Shofar loses its status when it's cracked on one side, despite being attached, of course its no longer a Shofar when broken into pieces). Alternatively, you can say that the second case has a bigger Chiddush than the first one since we assume the gluing will last longer than when it's only cracked on one side (and there is tension on the glued area), so I might think that it has a better chance to still be considered a Shofar. Alternatively, when you glue pieces, it's Pasul since you're not blowing the way that it came out from the animals head. Alternatively, the reason for broken pieces since they're two or three Shofars, and the reason for the crack Shofar is because it lost its status of being a Shofar.]

19) Our Mishna says: if a Shofar gets a hole, and you stuffed it up; if it changed the Tekiah by it, it's Pasul. If not, it's Kosher. The Braisa says: Rabanan Pasul whether the plugging was done with the same material of the Shofar, or other materials. R' Nosson says that it's only Pasul with other materials, but is Kosher when plugged with Shofar material. One version of R' Yochanan: he only allows if it's plugged with Shofar material if most of the Shofar is not missing. A second version of R' Yochanan: he only disallows other materials if most of the Shofar is missing, (but allows it from Shofar material even when most of the Shofar is missing). [Tosfos says: you can't say it means that it's Pasul when the hole changes the sound without plugging it up; as the Yerushalmi says: it's Kosher with the hole if it's not plugged no matter how much it changed the sound, since all Shofar sounds are Kosher. (You can't say our Gemara means that the sound changed before it was plugged, and if it returns to its original sound with the plug, the plug is helping with the sound, and it's like gold plating that changes the sound. After all, then how, according to R' Yochanan's second version that the whole argument is when most of the Shofar is missing, but everybody permits in any case if it's only a little less than half is missing, and that must have changed the sound.) Rather, when you plug it up with Shofar material, and it returns to its original sound, it's Kosher. (R' Akiva Eiger asks: since the Yerushalmi says that our Mishna can be authored by R' Nosson, and it needs to return to its original sound when it's plugged with other materials. It would seem that his argument with the Rabanan is only if it doesn't return to its original sound, but in the case where it returns, then everybody agrees it's Kosher even if it's plugged with other materials.)]

20) If the Shofar was too long, so you shortened it (by cutting some of it off), it's Kosher [Tosfos: and we don't say that it's not the same as it came out of the animal's head.]

21) If you plate the Shofar with gold from within, it's Pasul (since you're blowing into gold, and not into a Shofar). If it's plated on the outside, it's Kosher as long as it doesn't change the sound. [Tosfos explains: if it changes the sound, it's like you're blowing with gold too.] If you plate the gold by the mouth, it's Pasul. If it's not by the mouth, it's Kosher. [Tosfos asks on this last case: if we define the gold by the mouth that it covers the thickness of the Shofar by the mouth; then where is the place of “not by its mouth?” It can't be the side of the Shofar, since we already brought that case, since that's plating from the outside. It can't be on the thickness of the opposite side of the Shofar (i.e., by the wide side); since we Pasul later if you add on to the length of the Shofar. It's pushed to say that it's only Pasul if it didn't originally have a Shiur Shofar.]

22) If you shave off from the Shofar from the inside, or from the outside, even if it's now the thinnest amount; it's Kosher.

23) If you have a Shofar inside another Shofar; if you blow the inside Shofar, you're Yoitza. If you blow the outside Shofar, you're not Yoitza. [Rashi explains why you're not Yoitza: since the walls of the inside Shofar affects the sound. Tosfos says: since it's like blowing with two Shofars, since the sound is made by the air passing between the inside of the outside Shofar, and the outside of the inside Shofar.]

24) If you boil the Shofar in hot water to make it pliable, and you made the Shofar turned around, you're not Yoitza. This is not only so if you turn it inside out, but even if you just made the wide side small, and the small side wide. After all, you need to blow “the way it comes out” from the animal's head.

25) If you add onto the Shofar's length, whether with Shofar material or with any other material, it's Pasul.

26) If the Shofar cracked in its length [Tosfos: all the way through, from one side to the other], it's Pasul. If it cracked in its width; it's only Kosher if it still has the Shiur Shofar, which is the amount that you could hold it in your hand, and it protrudes out a little on both sides.

27) All sounds from a Shofar is Kosher, whether it's a thicker, or thinner, or even dryer sound.

28) If you didn't remove the bone within the Shofar, and just drill a hole through it; it's Kosher. After all, the rule is that there is no Chatzitza if it's the same type of material. (So, although it's bone in the middle, it's considered as if you blew the Shofar that's behind it.)

29) If you blow into a pit, cistern or barrel; if you hear the Shofar's sound, you're Yoitza. If you hear the echo, you're not Yoitza. However, this is only for those who are on the surface outside the pit, but those who are in the pit are Yoitza since they definitely hear only the sound of the Shofar.

Daf 28

30) If you blow in a pit, and then you go out of the pit while you're blowing, you're Yoitza. You don't need to worry that, perhaps, your head stuck out of the pit before the Shofar.

31) Abaya says: you can't blow a Shofar that comes from a Korban Olah. If you did blow, you're Yoitza since you did Meila, so the Shofar becomes Chulin. [Tosfos says: this is only if he did it forgetfully, but if he did it on purpose, it's not Meila and it doesn't become Chulin.] However, you're not Yoitza with a Shofar from a Shlomim. After all, there's no Meila by Kodshim Kalim (except for the limbs that need to go on the Mizbeach after the blood sprinkling). Therefore, it can never become Chulin, so it always remains forbidden.

32) However, Rava rejects this and says you're not Yoitza with an Olah either since it only goes to Chulin after the blowing. Then he reversed his decision and says that you're even Yoitza with a Shlomim's horn, although it's forbidden to have pleasure from it, but Mitzvos weren't given to have pleasure from them, (but as a yoke).

33) You're Yoitza if you blow a Shofar from and idol. [Tosfos says: we also see similar in Yevamos that you accomplish Chalitza with an idol's sandal. However, this is a contradiction to the Gemara in Chulin that says that you're not Yoitza if you blow with an idol's Shofar. I discuss this in Mesechta Chulin and Sukka.] However, you can't blow a Shofar from an Ir Hanadachas (city that served idols) since it needs to be burned, so it's as if it's burned and no longer has the Shiur of a Shofar.

34) If you make a vow not to have pleasure from your friend, he can blow for you. The same applies if you vow pleasure from a Shofar. After all, Mitzvos weren't given to have pleasure from them. [Tosfos explains: this is only if you vow from pleasure, but if you vow from the blowings of it, you can't be Yoitza. This is forbidden just like, when somebody vows from “sitting in the Sukka,” it's forbidden to sit there (unless you differentiate that somebody has physical pleasure by sitting in the Sukka). However, if someone swears not to sit in the Sukka, (or even if he says “the sitting of the Sukka should be on me, as a Shvuah”), must sit in a Sukka. After all, he doesn't forbid the Sukka on him like it does in a vow, but he forbids himself to the Sukka. Since he's obligated to sit in the Sukka, the Shvuah can't take effect.]

35) If somebody makes a vow not to have pleasure from a friend; he may sprinkle on him the Parah Aduma water during the winter, but not during the summer since he has physical pleasure from it. The same applies to vowing from having pleasure from a spring; you can only Toivel there during the winter, but not during the summer.

36) If someones “possessed by a demon,” (i.e., went out of his mind) Pesach night, ate Matzos, and then became well again, he wasn't Yoitza with that Matzah since he was insane then, and he has the status of the insane (who are exempt from Mitzvos).

37) If somebody passed the back of a Shul and he heard the sound of the Shofar or Megila; if he has intention, he's Yoitza. If not, he's not Yoitza. [Tosfos says: the Gemara in Eiruvin says; if the Chazon is in a larger courtyard, and the rest of the congregation is in a smaller courtyard leading into the larger one, they're not Yoitza (since there is a Mechitza separating them. If so, Tosfos asks: how can this person passing the back of the Shul be Yoitza when the walls of the Shul separate him? Tosfos answers: you only need them in the same Mechitza in order to combine to make a Minyan, but here you don't need a Minyan. Although the Gemara in Pesachim brings an argument that Rav holds that you can't be outside the threshold for Davening, and R' Yehoshua b. Levi says that and iron wall can't separate us from our Father in heaven (so a Mechitza doesn't separate a Minyan); that's only to respond to a Minyan when they say something that you can only have with a Minyan; like Kaddish and Kedusha, but not to combine to the Minyan.]

38) Rava held that you don't need intent to do a Mitzvah to be Yoitza. Therefore, if Persians stuff Matzah down your throat; you're Yoitza. The same goes to somebody blowing a Shofar for music, unless you only 'bark' into the Shofar. [Rashi explains 'bark': you didn't blow the Shofar long enough. Tosfos disagrees since you wouldn't be Yoitza with this even with intent to be Yoitza. Rather, you didn't have intent to blow a Shiur, but it came out as a Shiur. Alternatively, you didn't intend to have any sound, but you're just blowing into the Shofar, and a sound came out.] The same for anyone who hears the Shofar, although he doesn't have intent to be Yoitza, as long as he knows it's a Shofar's sound and doesn't think it's a donkey braying. This is what the Mishna says he's not Yoitza without intent, that he needs to know that he's hearing the Shofar.

39) A Mishna says: if you're reading the Torah, and it comes out that it reaches the time to say Shma, if he intends, he's Yoitza. According to Rava, we need to explain that he needs to intend to read, and not just saying it in order to edit mistakes written in a Sefer Torah [Rashi: which is not a real reading, but just mumbling.]

40) Rava says: if someone sleeps in a Sukka on the night of Shmini Atzeres, he doesn't get Malkos for transgressing Baal Tosef. Granted, he holds that you can be Yoitza a Mitzvah without intent to be Yoitza, bu you need intent to be Yoitza the Mitzvah to be Chayiv for Baal Tosef when it's no longer the time of the Mitzvah. However, he transgresses without intent if it's still the time of the Mitzvah.

40a) There's an argument regarding the blood of a Korban that you sprinkle once (like a Bechor) that got mixed with one that you sprinkle on four walls [Tosfos: like an Olah and Shlomim that you sprinkle twice on the four walls, but not a Chatos that actually needs four sprinkles, since it's sprinkled above the red line, and the Bechor is sprinkled below the red line]; R' Eliezer says you sprinkle it on four walls, for, if you sprinkle it once, you'll transgress Baal Tigra (and you don't need to worry for Baal Tosef unless the blood is by itself and is not mixed with one that needs sprinkling on four walls). R' Yehoshua says that you sprinkle it once not to transgress Baal Tosef (and you don't need to worry for Baal Tigra unless the blood is by itself and is not mixed with one that needs one sprinkling. [Tosfos says: because you're Yoitza B'dieved if you sprinkle the Olah and Shlomim once], and it's better this way since you're just passively transgressing Baal Tigra, than to sprinkle on four walls and be actively transgressing Baal Tosef.) The Gemara asks from this on Rava: since you sprinkle the blood once, you're Yoitza the one-time-sprinkling Korban, so it's no longer the time of the Mitzvah, yet there's a problem with Baal Tosef afterwards even without intent. The Gemara answers: since if another Korban Bechor shows up, they would be obligated to bring it, so it's considered “during the time of the Mitzvah.”

41) R' Shaman b. Abba thinks the following question disproves Rava: we see a Kohein transgresses Baal Tosef if he adds his own Bracha to Birchas Kohanim, like “Hashem should add onto you etc.” However, since he finished Birchas Kohanim, he finishes his Mitzvah, and yet he can transgress Baal Tosef. However, Rava answers: since, if he finds another Minyan, he can make Bichas Kohanim, the time of the Mitzvah didn't end. However, R' Shaman didn't hold of that, since it's only a good answer by Korban, where they're obligated to bring the Korban. However, here, he has no obligation to say another Birchas Kohanim, and it's only voluntary. [Tosfos points out: it seems from here that a Kohein doesn't transgress an Asei to say Birchas Kohanim if he refuses a Minyan to say it if he already said it once that day.]

42) [Tosfos says: we blow many times Shofar on Rosh Hashana. We don't say that you transgress Baal Tosef, (even though it should be problematic even if we don't say that it's considered during the time of the Mitzvah, although you're finished blowing, since you might find another Minyan to blow for. After all, even if it's after the time, you're intending to blow for a Mitzvah.) That's because you can do a Mitzvah twice. This is like that we allow people to take a Luluv twice, or eat two Kezaysim of the Korban Pesach. This is also what we allow to say Birchas Kohanim many times, as long as you don't add your own Bracha. You can sprinkle the blood many times on the same corner of the Mizbeach, as long as you don't sprinkle on a different corner. According to this, it would seem that you can place many Hadasim and Aravos in the same Luluv, even if you hold that it needs to be bound, as long as you don't add another specie with them. However, Tosfos concludes with a question: why do you transgress Baal Tosef by adding extra Parshiyos in Tefilin, or extra strings by Tzitzis? (However, it's not difficult why you can have four walls by a Sukka, even though you only need two walls and a Tefach, since it becomes more what the Torah requires for you to sit in the Sukka the same way you dwell in your house the rest of the year.]

Daf 29

43) The Tanna Kama says: you can be Moitzie someone with the Shofar even if you don't have in mind to be Moitzie him. R' Yossi says he can't be Moitzie without having in mind to be Moitzie him. However, you can be Yoitza from a Chazon without him knowing that you want to be Yoitza, since he has in mind to be Moitzie all who wants to be Yoitza. R' Zeira was also accustomed to need intent of the blower to be Moitzie him.

44) Kohanim are obligated in hearing the Shofar on Rosh Hashana and on Yovel. Despite that not all the laws of Yovel are applicable to him, as the lands that he made Kodesh, and he didn't redeem, and the treasurer sold it to others, it doesn't go to the Kohanim after Yovel like it does by other Jews (but he can always redeem it), I might say that they're not obligated in Shofar, and we'll extrapolate to exempt to Rosh Hashana too. However, since the other laws of Yovel are applicable to him, he's considered as being obligated in Yovel, so he's also obligated in the Shofar.

45) A Tumtum and Androgenus is obligated in Shofar because of a Safeik if they're male. However, a Tumtum can't be even Moitzie another Tumtum, since the blower might be a female and not obligated, and the hearer may be a male and needs someone who's obligated to be Moitzie him. However, an Androgenus can be Moitzie another Androgenus, since they're always the same. If one is a female, they’re all females. If it's a male, they're all males.

46) A deaf-mute, insane and minor are not obligated, so they can't be Moitzie others.

47) A half slave and a half freeman is obligated in Shofar because of his free side. However, he can't be Moitzie anyone, since his slave side is exempt. R' Nachman concludes: for that reason, he can't be Moitzie himself, since his slave side can't be Moitzie his free half, so he needs to hear it from somebody else.

48) You can be Moitzie other people with Birchas Hamitzvos, even if you were already Yoitza since you're a cosigner to make sure everyone else fulfill their obligations. However, you can't be Moitzie them in Brachos on pleasures if you were Yoitza, since it's not necessary for them to make the Bracha. Just don't have the pleasure and you don't need the Bracha.

49) However, you can be Moitzie people with the Bracha Hamoitzie over Matzah Pesach night, or Hagafen for Kiddush, even though you were Yoitza. After all, they're obligated in eating those foods, and it's not similar to other foods that you're not obligated to eat.

50) Although you can't be Moitzie people in Brachos over pleasure if you're Yoitza, you can be Moitzie your children and household in order to train them in Mitzvos