Daf 29

1) Rosh Hashana that falls out on Shabbos; during the days of the Mikdash, they only blew Shofar in the Mikdash and not in any other location, even in Yerushalayim. When Yerushalayim was destroyed; the Tanna Kama held that R' Yochanan b. Zacai enacted to blow in all locations that has a Beis Din, even a temporary one. R' Eliezer held that he only allowed it in Yavna. The Chachamim held that they enacted in all Batei Dinim similar to Yavna; i.e., that they're established and permanent Batai Dinim.

2) While Yerushalayim was still built up, [Tosfos: but after the Mikdash's destruction]; it had an extra leniency given to it than was given to Yavna. That it was permitted in all cities that can see Yerushalayim (excluding those that are in a deep valley that can't see Yerushalayim, despite being close to it), and can hear Yerushalayim (excluding those on the mountain that are too far away, although they can see Yerushalayim from their vantage point), and is close (i.e., within the T'chum), and can come to Yerushalayim (i.e., there is no river separating them); they can blow on Shabbos. However, in Yavna, they only allowed it in Yavna itself.

3) We say that Shofar blowing and removing the bread from the ovens are not Melachos, but skills. [Tosfos says: but removing the bread is still rabbinically forbidden. This is not like R' Chananel who says that it's only forbidden before it baked and it's still dough, where you somewhat knead it when you put pressure on it with the baker's shovel when removing it. As we see in Mesechta Shabbos that, even after baking, you shouldn't remove it in the regular way with a baker's shovel, but with a knife. However, even if the rabbis prohibited these things regularly on Shabbos, this wouldn't be a reason to enact not to blow on Shabbos to cancel the Mitzvah.] The reason we don't blow the Shofar on Shabbos is because of the decree that Rabbah explained: you might carry it to an expert to teach you how to take it, and you'll come to carry it four Amos in the Reshus Harabim. [Rashi in Sukka says: the reason he picked carrying it four Amos in the Reshus Harabim instead of saying that you'll carry out from a Reshus Hayachid to a Reshus Harabim, since the latter is not always applicable. After all, sometimes the Shofar was left in a Karmulas, or you might pick it up originally not to carry out, and then change your mind to carry it out, where you're exempt for carrying it out. Tosfos disagrees with the last one since you'll be exempt too if you pick it up not to carry it four Amos in the Reshus Harabim, and you change your mind. Tosfos gives another answer: it's not so apt to decree for carrying out, since the door frame and walls serve as a distinction to remind you not to carry out.]

4) This is also the reason for why we don't fulfill the Mitzvos of Luluv and Megila when those Yomim Tovim fall out on Shabbos. [Tosfos says: the reason that they allow a Luluv in the times of the Mikdash everyplace on the first day, and not Shofar, since there is a much less of a problem that he'll need to bring it to an expert to teach him, since the main Mitzvah is only picking it up. So, once they permit in the Mikdash, they permit allover too. However, we're more strict by Shofar since it's a skill and you have more of a reason to bring it to an expert to teach you how to blow. Alternatively, we're more strict by Rosh Hashana when no one knew yet when's the real day was (except in Yerushalayim where they were Mekadesh the Chodesh). However, by Sukkos, everybody in Eretz Yisrael knew when they established the Chodesh and which day is the real first day of Sukkos.]

5) [Tosfos says: this, that we forbid Luluv completely on Shabbos after the Churban, but we allow Shofar in a Beis Din; that's because, since Shofar brings our remembrance before Hashem, they didn't want to cancel it completely.]

6) When they blew in Yerushalayim on Shabbos, they blew during Beis Din's session, and they can blow before Beis Din, or not before them. However, in Yavna, they only blew when Beis Din was in session and only before Beis Din, and even individuals may blow. [Tosfos explains: the individuals can only blow if they weren't Yoitza already from Beis Din. If they were Yoitza they can't blow the Shofar for no reason, like we said that it's a rabbinical prohibition.]

Daf 30

7) On Yom Kippur of Yovel, every individual can blow even in their own house, but only during the time Beis Din is in session.

8) This, that you can only blow when Beis Din is sitting in session; the Gemara has an unresolved inquiry if Beis Din was moving around in their seats readying themselves to get up, but they didn't actually get up yet; can they still blow. After all, they're still sitting, but it's not the time of Beis Din anymore.

9) Originally, they took the Luluv for seven days in the Mikdash, and only one day outside the Mikdash. However, after the Mikdash's destruction, R' Yochanan b. Zacai enacted to take it for seven days outside the Mikdash as a remembrance to what they did in the Mikdash.

10) He also enacted to forbid Chodosh the whole sixteenth of Nissan. Although, when the Mikdash is not around and there is no Omer to bring, you could eat by daybreak on the sixteenth, but they enacted to forbid since the Mikdash will be built and people will think it's still permitted by daybreak like the year before. Although, for that decree, we should allow eating the Chodosh by noon, since we have a Chazaka that the Beis Din makes sure it's done by then; however, we need to worry that, perhaps, the Mikdash will be built on the fifteenth before sunset, or at the night of the sixteenth, and they couldn't prepare all that was necessary to bring the Omer in advance.[Rashi says: although you can't build the Mikdash at night, (nor on Yom Tov); but the third Mikdash won't be built by man, but Hashem will bring it down from heaven.]

Alternatively, the reason it's forbidden the whole sixteenth since he holds like R' Yehuda that, without a Mikdash, the Torah forbids the Omer until after the sixteenth. When we said that they enacted this, inferring that it's only a rabbinical enactment; it only means that they enacted to Darshen the Pasuk like R' Yehuda.

11) Originally, they excepted testimony on the new moon the whole day. Once the witnesses to the new moon were late after Mincha, which made the Leviyim mess up on the Shir. (They explained it in Bavel that they waited and didn't say any Shir. R' Zeira said that they said the weekday Shir.) [Tosfos says: the reason that it only messed up the Shir and not also the Musafim, (since Korbanos can't be brought after the afternoon Tamid, unless, according to those who hold that it doesn't become Nossar when it's on top of the Mizbeach, you can Shecht it, bring its limbs upon the Mizbeach, but don't burn them until the morning); we must say that the communal Asei of bringing the Musaf supersedes the individual Asei of having the Tamid brought as the last Korban. This is similar to what we allow to bring the Korbanos to make one Tahor after the Tamid so that he can bring the Korban Pesach, since the Asei with Kareis supersedes he Asei without Kareis. Also, you can free a slave to combine him to a Minyan since it's an Asei for the public, even though there's an Aveira to free a slave. (However, we can say that they made a condition on the Tamid, that if it would be Rosh Hashana, it would be the Mussaf, but they waited to say Shira. It ended up that witnesses never showed up, so they didn't miss anything else besides the Shir.)] Therefore, R' Yochanan b. Zacai decreed not to accept testimony after Mincha. If they showed up afterwards, they kept the end of that day with Kedusha, and the second day with Kedusha.

12) [Tosfos says: the reason that it ruined the Shir, although you sing it by the Nesachim, and we say that the Nesachim can be brought even ten days after the Korban was brought; we must say that you may bring the Nesachim on those days without the Shir, since the Shir can only be said the day you brought the Korban, but not if you bring the Nesachim at night, and it's an unresolved inquiry whether it can be said on the other days. (This is even according to R' Meir who holds that you're not Yoitza the Nesachim without the Shira, that's only if it was brought the day of the Korban.) Even if it would be permitted to say the Shira the other days, you should L'chatchila have the Shira the day you brought the Korban in order that it should be at the time of “eating and drinking” of the Mizbeach. You're only allowed to bring the Nesachim after ten days by individuals' Korbanos that don't have a Shir.]

13) The Shir of the morning Tamid on Rosh Hashana was of the regular weekday. Since, regularly, the witnesses didn't come that early, they didn't enact a special Shir for Yom Tov for that day even if witnesses happen to come that early.

14) If witnesses came before the morning Tamid on Thursday, since you will say the Thursday Shir during the Rosh Hashana Mussaf of “Harninu Leilokim,” you switch the morning Shir to “Hastiroisi Misevel Sichmo,” so that you don't repeat the Shir. Even according to the opinion that the Shir was ruined since they waited to say Shir, we don't wait on Thursday morning from saying Shir for, perhaps, witnesses will come and they would say the new Shir of Hastiroisi. After all, since on every other day that the first day of Rosh Hashana fell out on, we say the weekday Shir on the morning Tamid, that's the real Shir that should be said, and we don't have to be too careful not to say it even if it's a Thursday.

Daf 31

15) Another enactment from R' Yochanan b. Zacai: although the main person to Mekadesh the month is the head of Beis Din; but if he travels away from Beis Din's main quarters, we should make the Kiddush at that place when witnesses come there without the head judge there. After all, if we make the witnesses to travel to the head judge, it will cause a problem later that people will stop coming to say testimony if we bother them too much. However, if a borrower was called to a Din Torah from his lender, and the head of Beis Din left the Beis Din's headquarters, he must travel to where the head of Beis Din is since the Torah says that the borrower becomes a slave to the lender; i.e., he must be obedient to the lender to be open to Din and collection.

16) R' Yochanan b. Zacai also enacted that Kohanim shouldn't go up to Duchen in their sandals. After all, perhaps, his strap will snap and he'll need to tie it while his friends go up to the Duchen, and people will suspect him to be a son of a divorcee or a woman who had Chalitza since he didn't go up to the Duchen with everybody else.

17) He also canceled the enactment that a Ger should dedicate money for his conversion Korban (to be brought when the Mikdash is rebuilt) since it might bring someone to use the Hekdish money by accident and transgress Meila.

18) R' Pappa also holds that R' Yochanan b. Zacai also canceled the enactment that you should carry Maaasar Sheini fruits up to Yerushalayim, and not to redeem them, if you're within a day's travel from Yerushalayim so that the markets of Yerushalayim be adorned with fruit, since it's not applicable after the Churban. [Tosfos says: even if you hold that the original Kedusha of Yerushalayim is not there after the Churban; you would still need to bring it there before it's canceled since it was already set into law with a count of Beis Din.]

19) [Tosfos says: nowadays, you can L'chatchila redeem a lot of Hekdish and Maasar Sheini on a Prutah (since it's not a loss to Hekdish since it's unusable). The Bahag and Shiltos Paskin the same way.]

20) R' Nachman b. Yitzchok held that R' Yochanan b. Zacai also enacted to tie half the red string on the Azazel goat, and half on a rock. (As they originally tied it to the opening of the Ullam and people got depressed if it didn't turn white. Even when they tied it on the inside, they strained to see it, and they got depressed.)

Daf 32

21) R' Yochanan b. Nuri says that they included the Bracha of Malchiyos with the Bracha of Hakel Hakodesh, and didn't blow then. Then they said a Bracha for Yom Tov and blew then. R' Akiva says: if so that they didn't blow for Malchiyos and it's different than Zichronos and Shofros, why did they require to say ten P'sukim by it too? After all, since they changed it from the other two Brachos, you should change the number of P'sukim and only say nine of them. Therefore, you should include Malchiyos in the fourth Bracha with the Bracha on Yom Tov.

22) Rebbi says that the Bracha on Yom Tov should be said with Malchiyos the same way that it's the fourth Bracha usually. R' Shimon b. Gamliel says that it should be with Zichronos just like it's usually the middle Bracha.

23) The Tanna Kama says that you need to say ten P'sukim for each of the three Brachos. If you only say seven, you're Yoitza. R' Yochanan b. Nuri says that you shouldn't say less than seven, but you're Yoitza by saying three. The Halacha is like R' Yochanan b. Nuri.

24) You don't say any Pasuk that mentions a punishment for the Jews, (but you can mention one with punishments to non-Jews). Even the Pasuk that says “if it wouldn't be for a mighty hand, an outstretch arm and with pouring anger will I reign over you.” Even though R' Nachman says that Hashem should show such anger to us but bring Moshiach; but we still don't mention anger on Rosh Hashana.

25) You don't mention an individual's remembrance, even if it's for the good.

26) R' Yossi says that the word “Parak” is the same as Zichron. Therefore the Pasuk of “Hashem Pakad Sarah” can be said. Although it's a Zichron for an individual, but since there was a great public that came from her, it's as if it's about the public. However, R' Yehuda says that it's not like Zichronos.

27) In the Mizmar “Si'u Shiurim;” R' Yossi holds that you may use the phrase “Mi Hu Zeh Melech Hakavod” as a Malchus, and R' Yehuda says that you can't count it.

28) The same for “Zamru Malkeinu;” R' Yossi considers it as a Malchus, and R' Yehuda doesn't (since it's only saying He's king over one nation, and not over the world.)

29) Everyone agrees that the Pasuk “Hashem sits on his holy throne” can't be counted as a Malchus.

30) R' Yossi says that the word 'Teruah' may be counted as a Shofros, and R' Yehulda holds that it doesn't.

31) The Tanna Kama says that the last Pasuk should be from Novi. R' Yossi says that, L'chatchila, you should finish with a Torah Pasuk, but if you finish with a Novi Pasuk, you're Yoitza. [Tosfos says: we're accustomed to do like R' Yossi.] Although it only says three times Malchiyos in the Torah, and R' Yossi says that you need to finish with a fourth Pasuk; we must say it's R' Yossi being consistent to his opinion that you can include the P'sukim “Shma Yisrael,” “Atah Hareisa” and “Vhoydata Hayom” in Malchos. (However, R' Yehuda says you can't include them since they don't explicitly say Malchos.”)

32) Although, usually, we see that the one who Davens Shachris also do the other added Mitzvos of the day, like reading Hallel, since the zealous do Mitzvos as early as possible (and shouldn't be left for Musaf); they enacted that you blow by Musaf. This was enacted when there was a government decree. [Rashi: so the officers would wait around the whole morning to see if they will blow. Therefore, when they left, they blew by Musaf. Tosfos explains: although the government canceled this decree, we just don't go back to how it was done originally since the problem might come back. However, the Yerushalmi explains that what really happened; when the Jews blew in the morning, the king's army thought they were blowing the Shofar as a call to arms, so they massacred the Jews. Therefore, they enacted to blow by Musaf. Since the non-Jews see the Jews Davening Shachris, reading the Torah, then Daven more by Musaf and only blow afterwards, they realize that it's only one of their commandments and not a call to arms.]

32a) (We don't read Hallel on Rosh Hashana and Yom Kippur. After all, the books of life and death are open, how can we just nonchalantly say Shira?)

33) You can't travel pass the T'chum to get a Shofar. Nor can you uncover debris, or climb a tree, or ride an animal, or swim to get a Shofar. You can't cut a Shofar with a sickle (which is in a strange manner) even though it's only a rabbinical prohibition, and, of course, you can't cut it with a knife (like usual), which is a Melacha from the Torah. After all, Yom Tov is both an Asei and Lav, so it's not superseded by the Asei of Shofar.

Daf 33

34) You may put water or wine into the Shofar to shine it, and we don't consider it fixing a utensil on Yom Tov; but not urine since it's disgraceful to the Mitzvah.

35) The Mishna says “you don't stop children from blowing,” implying but you stop women from blowing. This is like R' Yehuda who holds that women can't do Smicha on their Korbanos since they're not obligated to do so. However, R' Yossi allows them to do Smicha, so he would allow them to blow Shofar too. [Tosfos says: the Halacha is like R' Yossi. After all, there were many people who did like him from a Psak from a Rav. Also, we Paskin usually like R' Yossi since he's known to have the most understandable position.]

36) [Tosfos says: women can make a Bracha over those Mitzvos that they're exempt from. We don't say that she's getting into a question of Lo Sisa, not saying Hashem's name in vain, by saying a questionable Bracha L'vatala, since it's only a Torah prohibition when said without a blessing, but with a blessing, even though it wasn't needed by the rabbis enactments, is only a rabbinical prohibition.

However, you can't bring a proof to this from the fact that blind people according to R' Yehuda, (who holds that the Torah exempts them from Mitzvos), could make a Bracha. (As we see that they made Brachos, as R' Sheishes and R' Yosef, who were blind, said the Hagadah to be Moitzie people, which includes the Brachos, and the Gemara was only bothered, according to the opinion that blind people are exempt from Hagada, how they're Motzie people who are obligated, and not how did they make the Brachos. Also, R' Yosef originally said that he would like that the Halacha to be like R' Yehuda since he would be fulfilling the Torah although he was exempt, and he wouldn't have said that if he would lose all the Brachos.) After all, we can say that a blind person is different than a woman since the blind are at least rabbinically obligated. After all, we see that R' Yehuda allows blind people to be Moitzie people in Birchas Shma (as long as they weren't born blind). Therefore, it's applicable for them to say in the Bracha “He commanded us” since he commanded us to listen to the Rabanan. However, women who are even rabbinically exempt from time based Mitzvos, as it implies in many Gemaras, how can they say “you commanded us?” (The reason they enacted for the blind to be rabbinically obligated, and not women, since blind people are the same type of people (i.e., males) as those who are obligated. Also, if they don't do the Mitzvos, they'll seem like non-Jews, but this reason is not applicable to women who are obligated in many Mitzvos.)

It's also not a proof that we see that minors can be Moitzie adults in Bentching, so they can say Brachos that they're not obligated in. We can say that a minor is different since he will become an obligated person, and there's an obligation to train them in Mitzvos, and they're not commanded in the prohibition of Lo Sisa.]

37) [Tosfos continues: it's also not a proof from the Halacha that a woman can get an Aliya and makes a Bracha on the Torah, that they can make Brachos on Mitzvos they're not obligated. After all, this Bracha on the Torah is not on the Mitzvah. As we see that someone who made Birchas Hatorah still makes a Bracha on the Torah. Also, we see the Kohein who gets a second Aliya (when a Levi isn't there) makes the Brachos a second time.]

38) We have a contradiction in a Braisa. The beginning says that you give children a Shofar and teach them to blow until they learn, even on Shabbos. Yet, the end says that you don't prevent them from blowing, implying that you don't give it to them L'chatchila. The Gemara reconciles: one is by a child that reached the age to be trained, and the other is if he didn't reach that age. [Rashi explains: you only give it to him L'chatchila if he reached the age to be trained. Tosfos asks: since there is no Mitzvah to blow on Shabbos, why do you train him on that day? Also, if you give it L'chatchila to a child that needs to be trained, why can't you give it to one who doesn't even need to be trained? (Unless you explain that you don't have a Mitzvah to give it to him like if you need to train him.) Therefore, Tosfos concludes: it seems like the opposite; that you may give it to one you don't need to train (since he doesn't need to be trained not to blow on Shabbos), but you can't give it to one you need to train since it's forbidden to blow on Shabbos. However, if he blows himself, you don't need to stop him since it would be a Mitzvah to blow if it wasn't for Shabbos. There are those who have the text “you prevent them to blowing” because it's forbidden to blow. However, you can give it to one that's not obligated to be trained. Although we say in Yevamos that, even if you're not obligated to stop them if they take themselves something that's forbidden, you can't directly hand it to them; but since this is sometimes a Mitzvah, it's not similar to other prohibitions.]

39) The order of the blowing is to blow thrice a set of three blowings, i.e., a Teruah, with a Tekiah before and after it. We learn these three blowings from a Pasuk, and we learn that it must be done thrice since we learn it from all the times it says 'Teruah' by blowings during the month of Tishrei (i.e., both by Rosh Hashana and Yom Kippur on Yovel). However, R' Yishmael b. R' Yochanan b. Broka says that only two times is from the Torah, because we need the third Teruah for a different Drasha. R' Yehonason says that only one time is from the Torah, but the other two Teruos are needed for a Drasha. [Rashi says: they wanted to enact to blow threes sets to have a set of blowing for Malchiyos, Zichronos and Shofros.]

40) The Targum of Teruah is 'Yevava' (crying). There is a Tannaic argument if it's a long sigh, or if it's a weeping. Therefore, they argue if the 'Teruah' is larger sounds like what we call Shevarim, or small dot-like sounds like what we call a Teruah.

41) R' Avahu enacted to blow a set for Shevarim, a set for Teruah, and to blow a set for Shevarim Teruah, since he also had a doubt that, perhaps, a 'Yevava' is sighing and weeping together. (However, he's not in doubt that it should be a Teruah Shevarim since people don't weep and then sigh, but only start with large sighs and break into weeps afterwards.) However, he can't use the set of Shevarim Teruah for the set of Shevarim and the set of Teruah. After all, since the Teruah is a break between the Shevarim and the last Tekiah, and the Shevarim is a break between the Teruah and the first Tekiah.

42) The Shiur of the Tekiah is the same amount as the Teruah. Therefore, the Tekiah of Shevarim needs to be as long as the three Shevarim. The Tekiah for Teruah has to be three Yevavos long (i.e., the Shiur of a Teruah). [Tosfos adds: the Tekiah for Shavarim Teruah needs to be as long as the Shevarim Teruah together. Rashi explains “three Yevavos” as three of the smallest sounds. Tosfos says: if so, its Tekiah is the same size. Therefore, you shouldn't blow the Shevarim as long as three smallest sounds, or else it will turn into a Tekiah. The Riva and Rivam explains that each Yevava is three smallest sounds, (so three Yevavos are nine smallest sounds). According to this, you don't need to make such short Shevarim. However, you need to make the Tekiah of Tashrat to be like eighteen smallest sounds. Therefore, if you make the Shevarim a little long, and the Tekiah for Tashrat a little short, you're not Yoitza like either opinion.]

43) [Tosfos says that there are no Shiur to how long a Tekiah can be. Also, you may blow four or five Shevarim, since you can add to Shevarim just like you may extend a Teruah.]

44) [Tosfos says: our custom is to blow all the needed blowings of the Shofar sitting before Musaf in order to mix up the Satan, as we brought earlier in the first Perek. The custom was to blow in Shmona Esrei Tashrat in Malchiyos, Tashat in Zichronos, and Tarat in Shofros. However, it seems from our Gemara that it would be proper to blow Tashrat, Tashat and Tarat for each of the three Brachos. We also see that the Aruch held this way, since he says that the custom to blow a hundred sounds on Rosh Hashana; thirty before Musaf, thirty during the quiet Shmona Esrei; thirty in the Chazaras Hashatz, and ten after Tefila. This represents the hundred cries of Sisro's mother. R' Tam established a custom to blow Tashrat in all three Brachos, and by that you'll have all three types of blowings (but that the Truah has a Hefsik of Shevarim between it and the Tekiah, and the Shevarim has a Hefsik of Teruah between it and the Tekiah. We don't need to worry about a Hefsik that much, since you can be Yoitza even if there's an hour or more between blowing.) This was to not the change the prevalent custom that much. We can say the reason of our custom was because they hold that, from the Torah, you need to blow only one set. Therefore, since you fulfilled blowing all the questionable blowings before Musaf, even to fulfill the rabbinical sets; they only required to blow the questionable blowings of the one Torah set during Musaf.]

45) [Tosfos says: the reason why we're Yoitza with the blowings made before Davening, since the blowings don't need the Brachos (in Davening). Although we say later that any lack of the blowings and Brachos prevents to be Yoitza them; that's only that you need to blow all the blows of the Shofar to be Yoitza Shofar, and you need to say all three extra Brachos in Musaf to be Yoitza Musaf, but it's not to say that you're not Yoitza Musaf without blowing, or the opposite. This is not like the way Rashi explains it there. After all, we say later that if you have a choice to go to a place that only has Davening, and the other only has the Shofar blowing, you go to the Shofar blowing. So, you're Yoitza Shofar without Musaf.]

46) [Tosfos says: they didn't enact, after you blow the third Tashrat, to blow just Shevarim Tekiah, and you would use the last Tekiah of Tashrat to be the first of the Tashat. Although you might say that since you only need one of those sets since it's a question which one is the real set, so the Tekiah can work for whichever one is the correct set; still, it was blown to be an end Tekiah, they didn't want it to also be a beginning Tekiah.]

Daf 34

47) You can't make a long Tekiah and count it as two Tekiyos, but you can only count it as one Tekiah.

48) R' Yochanan held that if you blow the nine Shofar blows throughout the day, one blow each hour, you're Yoitza. If you hear it from nine people blowing at once; [Rashi has the text that you're Yoitza. After all, since it's a special Mitzvah coming once in a while, you can hear two voices at once. However, Tosfos held the text should be that you're not Yoitza. After all, since you need a Tekiah before and after the Teruah, and here they're not before or after, but at the same time.]

49) Even though R' Yochanan Paskined for R' Avahu when he was reading Shma and entered a dirty alleyway (where you can't say Torah) that if he waited enough time when he stopped reading the Shma that he could finish reading Shma (from beginning to end), he would need to start over again; that was only because R' Avahu's opinion was that way, but he didn't hold of it personally. (I.e., he didn't hold of two things that R' Avahu held of. After all, he didn't hold that you need to stop when entering the alley, but just cover your mouth with your hands and read. Also, he held that, if you stop for enough time to finish, you don't need to start over.)

50) [Tosfos says: at first glance, it seems that we should Paskin like R' Yochanan. However, since R' Avahu is a later authority, perhaps we should Paskin like him. Plus, we see in Brachos, regarding someone who was in middle of Davening, and he had an accident and urine was running down his leg, there is an argument between R' Chisda and R' Hamnuna if he needs to start over. R' Ashi concludes that they both agree that, if they waited enough time before resuming Davening to say the whole Shmona Esrei, he must start over again. Therefore, we should Paskin to return to the beginning. Although we're accustom for the congregation to keep quiet during Emes V'yatziv on Yom Tov while the Chazan says Piyutim; we hold like R' Yosef in Megila that you only need to start over if you waited enough time that you can say it from beginning to end, and not like Abaya who says it's from where you're up to until the end, since that would give it many Shiurim, (and we need a universal Shiur). We need to be careful by Shofar blowing. According to R' Yehuda in Mesechta Sukka who says that the whole set (of Tekiah, Truah, Tekiah) is considered to be one unit (and must be done together), you can't wait in between sets the amount to blow a whole set. According to the Rabanan who say that each blow is its own entity, you can't make a break between the separate blowings the Shiur of one blowing.]

51) The blowings and extra Brachos of fasts don't prevent each other from being Yoitza (i.e., if you miss one of them, you're Yoitza the blowings you did, and the Brachos you said.) However, the Brachos and blowings of Rosh Hashana prevent each other to be Yoitza (and if you don't do all of them, you're not Yoitza even the part that you did.) The reason why you need all the Brachos is because they're all related. As Hashem says “say Malchiyos to make me a king over you. Say Zichroniyos so that your remembrance will come before me. How is it done? Through the Shofar.”

52) If you don't have a Shofar by the Bracha of Musaf, if you get a Shofar afterwards, you blow. However, if you have a Shofar for Musaf, you blow within Shmona Esrei. However, this is only in a Minyan, but individuals only blow after Davening.

53) If an individual didn't blow yet, his friend may be Moitzie him by blowing for him. However, if he didn't Daven Musaf yet, his friend can't be Moitzie him.

54) If there are two cities near you. One has someone who can be Moitzie people with Davening, and the other has someone to blow the Shofar for people; you go to the city that blows since it's a Torah obligation. Even if it's only a Safeik whether that city has someone to blow, you still go to that city for, perhaps you'll hear the Shofar.

55) The Rabanan say that everybody needs to Daven themselves, (and not to be Yoitza with the Chazon's repetition). The only reason the Chazon repeats Davening is to be Moitzie those who don't know how to Daven. R' Gamliel said that he's Moitzie even the ones who can Daven themselves. They only have the first silent Shmona Esrei in order for the Chazon to prepare the Davening in order to say it out loud. R' Meir held like the Rabanan most of the year, but not by Rosh Hashana and Yom Kippur by Yovel since they have many Brachos and they're long, even people who can Daven may make a mistake. The Halacha is like R' Gamliel.

Daf 35

56) The reason why it's problematically long is not because it has too many P'sukim. After all, once he says “as it says in your Torah,” he doesn't need to say the actual P'sukim. [Rashi says that it's only by the Korban Musaf P'sukim, but not for Malchiyos, Zichronos and Shofros since we had an argument to the how many P'sukim needs to be said. However, Tosfos says that it's not a proof. It refers to one who started saying the P'sukim, so stopping before you finish saying all the P'sukim shows that you don't want to mention all of them. However, perhaps, you can include them all if you just end “as it says in your Torah.” However, it doesn't seem to apply to the Korban Musaf, since saying the P'sukim is in place of bringing the Korban. However, you don't mention P'sukim of the Rosh Chodesh's Musaf, but you just say “besides the Olah of the Chodesh.” You mention its goat Chatos by saying “two goats beside the two Tamids according to their Halacha.”] Even in a Minyan, you don't need to say the P'sukim. Rather, the Shmona Esrei is problematically long because of the added long Brachos

57) R' Shimon Chasida says: R' Shimon b. Gamliel only held the Shatz is Moitzie those people that are in the fields since they're an Onness, but not those who are in the city. This is like Birchas Kohanim that they bless those in the fields, but not those who are behind the Kohanim. After all, they're not an Onness since they can just move to be in front of the Kohanim. [Originally, Tosfos says: the people in the city are not an Onness since they can Daven themselves since they have the time to prepare reading the words beforehand, but the people in the fields can't prepare, so they can listen to the Shatz. However, Tosfos quotes Rashi who explains that the people in the city are not Yoitza if they don't listen to the Shatz, but the ones in the fields that are not there are Yoitza without hearing the Shatz. Tosfos agrees to this one since it's more comparable to Birchas Kohanim that we're differentiating between those who were there, but didn't listen to the Kohanim in the correct manner, and those who were not there. According to this explanation, even if someone knows how to Daven and has ample time to prepare can be Yoitza with the Shatz. Therefore, R' Tam allows someone who forgot Yalleh V'yavo to be Yoitza by listening to the Chazon's repetition to the Davening. Tosfos concludes that this could be true even according to the first explanation, since we can differentiate between someone who Davened already, but made a mistake (by excluding a passage), and someone who hadn't Davened at all.]

58) Someone should first prepare the text of Davening and then Daven. However, this is only said by Rosh Hashana and Yom Kippur, or other prayers that come from time to time. However, you don't need to prepare what you Daven daily. Although R' Yehuda prepared saying his everyday Davening; that's because he only Davened once every thirty days, since he reviewed all his learning every thirty days, he didn't stop to Daven, so, to him, it's like a prayer that comes from time to time.