Daf 50

1) R' Yossi b. Yehuda holds that playing the flute in the Mikdash supersedes Shabbos, and the Chachumim say that it doesn't even supersede Yom Tov. R' Yirmiya b. Abba says that they all agree that playing for the Shir of a Korban supersedes since it's part of the Avoda, and they only argue by playing for the Simcha Beis Hashoeiva if extra joy supersedes Shabbos. [Tosfos says; the Chachumim hold that there are rabbinical prohibitions in the Mikdash if it's not needed for the Avodah, but just for extra joy.]

2) R' Yosef says: everyone agrees that it doesn't supersede Shabbos by the Simcha Beis Hashoeiva. They only argue playing it by the Shir. The Chachumim say that it doesn't supersede since the main Shir is sung with the mouth, and R' Yossi b. Yehuda says it supersedes since the main Shir is through musical instruments. [Tosfos says: this, that they permit to blow the Shofar when they open the gates in the morning and Erev Shabbos that fell on Yom Tov because there are no rabbinical prohibitions in the Mikdash. Although they forbade playing the flute, that's because it's inevitable by the Simcha Beis Hashoeiva, where they have an abundant of instruments, that one would break and need fixing, so they decreed to forbid it in the Mikdash even when playing for the Shir of a Korban. However, since it's not applicable for a Shofar to be fixed, they only decreed to forbid it by the Simcha Beis Hashoeiva, but not by other blowings. Therefore, you shouldn't blow for the filling of the water on Yom Tov.] However, R' Yosef was disproved.

3) We find an argument between Rebbi, who Pasuls wood from being a Kli Shareis, and R' Yossi b. Yehuda, who holds it's Kosher. We can say they argue with the following: we see that Moshe had a flute by the Shira, and it could only be made from a reed. Rebbi held that the main Shira is singing with the mouth, so the musical instruments weren't Kli Shareis, so we don't have any wooden Kli Sharies. R' Yossi b Yehuda holds that the main Shira is with instruments, so the wooden flute was a Kli Shareis. Alternatively, we can say that everyone agrees that the main Shira is with instruments. Rebbi holds that you can't bring a proof from a flute that can't be made from anything else but wood to other utensils that could be made from metal, and R' Yossi b. Yehuda holds that you do bring a proof from it despite being impossible to be made any other way. Alternatively, you can say that everyone holds that the main Shira is with the mouth and they argue about the Menorah. As Rebbi learns the Drasha by the Menorah as a Klal U'prat V'klal, and it has to be very similar to gold and only includes other metals. R' Yossi b. Yehuda holds the Drasha to be a Riboy U'Miut; which means it includes all items, but excludes one, so we say it excludes only earthenware.

Daf 51

4) We see a Tannaic argument: R' Meir said the slaves played the instruments, R' Yossi said it was played by families with good Yichus, and R' Chanina b. Elazar said that it was played by Leviyim. You don't need to say that they argue if the main Shir is with singing or playing instruments, (and the last opinion holds that it's the instruments, and that's why only Leviyim can play). After all, why then would R' Yossi allow Yisraelim and not slaves? Rather, they all can hold that the Shir is mainly singing with their mouth, but they only argue who happened to play. The practical difference is: according to R' Meir, you can't assume anything from the fact that someone played. According to R' Yossi, if he played on the stand in the Mikdash, you can assume that he has Yichus, but you can't assume that he deserves to receive Maasar. R' Chanina holds that you can assume both Yichus and that he deserves to receive Maasar. [Rashi says that they argued who they prevented to play. Tosfos disagrees, since we didn't say anything about preventing anyone. They just argued who happened to play because they were the most talented, and from that we can assume their status.]

5) [Tosfos says: according to this, they all hold that the main Shir is singing. Although the first part of the Braisa says that you can play the instruments on Shabbos; they must hold, even though it's not an Avodah, but there are no rabbinical prohibitions in the Mikdash to forbid them. However, the Yerushalmi answers that the first part argues with the last part, and its author is R' Yossi b. Yehuda.]

6) In the great Shul in Alexandria, Egypt, where there were many people there that were too far away to hear the Chazan; when it was time to respond Amein, they waved handkerchiefs to signal for the people to say Amein. [Tosfos says: the reason it's not an 'orphaned Amein," since they're answering to a Bracha they didn't hear; the Yerushalmi says that it's only a problem when people are trying to be Yoitza with the Bracha, and they can't be Yoitza if they didn't hear the Bracha. However, these were Brachos that the Chazan weren't Moitzie the people, like by Birchas Hatorah. Alternatively, it's only a problem when you don't know to which Bracha they're answering Amein to, but here they can keep track to which Bracha he's up to and know to which Bracha they're answering to.]

7) The Jews in Alexandria were killed since they transgressed the Lav of "never returning to this way" (i.e., to Egypt).

8) During the Simcha Beis Hashoeiva; they made a great enactment; i.e., they built a balcony for the women so that the genders won't mingle and come to lightheartedness. Although you're not allowed to add onto the Mikdash, as the Pasuk says "it's all written in Hashem's blueprint;" but they found a Pasuk that you need to separate men from women and to make a fence to prevent them from sinning.

Daf 53

9) A woman was able to separate her wheat from impurities by the light of the Menorah of the Simcha Beis Hashoeiva. [Tosfos brings the Yerushalmi that asks: but aren't the women being Moel with Hekdesh when they use this light? The Yerushalmi answers that there is no Meila by aiding seeing, sounds and smells. However, Tosfos concludes that there is a rabbinical prohibition. Therefore, he concludes; we must say it means that they have the ability to do so since it was so bright, but they didn't actually use the light to separate their wheat from impurities.]

10) You never have less than twenty one Shofar blows a day in the Mikdash, as you have three for the opening of the gates, and nine for the morning Tamid, and nine for the afternoon Tamid. You add an extra nine for a Musaf. You add six for a Friday, three to signal to people to stop doing Melacha, and three at the end of the day to signal between the mundane and Kodesh.

11) This count is according to the Rabanan who consider each blow as its own entity. However, R' Yehuda held that every set of Tekiah, Teruah, Tekiah is one entity, so you blow seven every day. Therefore, since R' Yehuda considers them to be one entity, you need to make sure not to make a break between the Tekiah and Teruah etc. [Tosfos qualifies: you can't make a break of a breath, but there is a smaller break between them.] However, according to the Rabanan; R' Yochanan holds that you can blow on Rosh Hashana the nine blows (i.e., the three times of blowing Tekiah, Truah, Tekiah) over nine hours of the day. [Tosfos says: however, R' Avohu requires them to be done without breaking for the time to finish all of the blowings. However, the three done on Erev Shabbos to signal for the people to stop working were done at different times (to signal to different types of workers when to stop), and everyone held that there was ample break between them.]

Daf 54

11a) The Rabanan say; during the Simcha Beis Hashoeiva, they blew an extra time at the tenth step of the fifteen steps down to the Ezras Nashim (and it's an inquiry whether we count them from the top of the stairs, or from the bottom), and R' Elazar b. Yaakov says that they had that extra blowing on the Mizbeach. The Rabanan say that it's better to blow it on the stairs since it's on the way to the drawing of the water, and R' Elazar b. Yaakov says that it's better to do it on the Mizbeach than to blow it in a random place that's not by a gate.

12) R' Acha b. Chanina brings a Braisa that Darshens that the blowings are according to the amount of Musafims are that day. He explains it that they blew another set of nine blows for each Musaf. However, he was disproved from a Braisa that says they only blew nine times on Rosh Hashana for its Musafim despite having two sets of Musafs, one for Rosh Chodesh, and one for Rosh Hashana. Also, we see that, if Shabbos falls on Chol Hamoed, they only had one Shira for the Musaf, and one blowing. Therefore, you can't have the full amount of Shiras for all seven days for Sukkos, so you need to drop the last one, "Yemotu Kol Mosdei Ha'aretz."

13) Therefore, we must explain R' Acha b. Channina's Braisa that the blowing was according to the Mussafs; Raveina explains: they blew the Tekiyos longer for that day. R' Acha explains: they added more people to blow those Tekiyos.

14) During the Shechting of the Korban Pesach; the Tanna Kama held, [according to Rashi], they read the Hallel three times by each of the three groups, [so they blew thrice before each reading, so they blew nine for each group.] R' Yehuda says that the last group never reached 'Ahavti' before they finished. [Therefore, they didn't blow for the third group but three blows. However, Tosfos disagrees. After all, the implication of the Gemara is that even the first group didn't always start reading it for a third time. Rather, they blew three blows by the beginning of the Perakim in Hallel. Since it's divided into three Perakim, they blew nine times during each Hallel. So, the Tanna Kama held that each group finished reading Hallel at least once, so you have at least nine blowings for each group. However, R' Yehuda held that the third group didn't reach Ahavti, the beginning of the second Perek; so they only blew thrice. Also, what Rashi explains that the group sung Hallel is incorrect, since the Tosefta said it was the Leviyim singing it.]

15) The Rabanan held that the first day of Sukkos can't fall out on Friday. After all, if it did, then Yom Kippur would fall out on Sunday, which we avoid so not to have two days in a row that you can't bury the dead and they'll start to decompose; or because the vegetables that were picked on Friday for Moitzei Yom Kippur will wilt by then. However, Acheirim say that we don't push off any Rosh Chodesh to avoid Yom Tovs from falling on certain days. Rather, you just establish them according to the beginning of the new moon. Therefore, every Shvuos will be exactly four days later in the week from the previous Shvuos, or five days if it's a leap year, since there is never a deviance in the calendar.

16) When Rosh Chodesh falls out on Shabbos; they sang the Shir of Rosh Chodesh, which pushes off the Shira for Shabbos. [Tosfos says: despite that you should really sing the one for Shabbos since the more common Mitzvah comes first], still, we sing the one for Rosh Chodesh to publicize that they established Rosh Chodesh. Although we have another way to publicize it; for all other Shabossos, we put the Tamid limbs on the lower half of the ramp to the Mizbeach, and when it falls on Rosh Chodesh, we put it on the upper half; we do both so that, if someone missing one of the signs, he'll see the other sign, and it would be publicized to more people.

Daf 55

17) Regarding Tefila Musaf during Chol Hamoed in Chutz L'aretz, where you miss a day of Chol Hamoed because of the second day Yom Tov, so you're missing mentioning a Korban of one of the days. Abaya says that you leave out the second day, and Rava says you leave out the seventh day. Rava seems to make more sense that we leave out the last one the same way the Braisa says to leave out the last day of Shira when Shabbos falls out during Chol Hamoed.

18) However, Ameimar says that they enacted to skip around [Rashi: the first day of Chol Hamoed, you say the second and third day Korbanos, the second day, you say the third and fourth day etc. However, for Krias Hatorah, the custom is for the first two to read the Safeik days and the third to read tomorrow's day, and the fourth to reread the Safeik of today. However, Tosfos says: the same way you say it in Musaf, you say it for Krias Hatorah. As you read for Kohein and Shlishi the first day of Safeik, and for Levi and Revei the second day of Safeik. After all, if it's like Rashi, what will happen on the seventh day? You can't read the first Aliya from the day before, since you need to start out the reading on today's days. First, it's not the same pattern of the Kriah on the other days. Also, we see, on Chanuka, you always read the Nassi of that day first. You can't read from the day afterwards, since this is not applicable on the seventh day, since you can't read from Shmini Atzeres since it doesn't have anything to do with the Yom Tov.]

19) Every day on Sukkos, they brought for the Musaf one goat, two rams and fourteen sheep. The first day they brought thirteen bulls. Therefore, since one Mishmar does one bull, or one ram or goat, so sixteen Mishmaros did those Korbanos. So there remains eight Mishmoros left for the fourteen sheep. So six do two apiece, and the final two do one apiece. On the second day, when there is only twelve bulls, you're left with nine Mishmoros for the fourteen sheep. So five do two apiece, and others only did one apiece. This pattern continues for the rest of Yom Tov as the bulls get one less every day.

20) The Mishmar who brings a bull one day doesn't bring it the next day, but they take turns. Therefore, since there are seventy bulls throughout Yom Tov, each of the twenty four Mishmoros brought three bulls, except two of them who only brought two bulls.

21) On Shmini Atzeres, there's another lottery who brings the one bull for that day. Rebbi held that all the Mishmores can enter the lottery, and the Rabanan say that it's only between the two Mishmoros who only brought two bulls during Sukkos.

22) Thrice a year, all the Mishmoros are equal to bring the Korbanos of the Yom Tov, and they split the Lechem Hapanim [Tosfos says: the reason they Darshen the Pasuk to split by the Lechem Hapanim more than any other Korban, since there is no Avodah for it, but just eating, and the Pasuk says to split it by eating. After all, all Avodos by the Lechem was done the week before, and you only need to remove it from the Shulchon. The burning of the frankincense only comes to permit the Lechem, but it's not brought from the actual Lechem. However, the removal and burning of the frankincense was done by the regular Mishmar. We only split them for the eating.] However, for the Korbanos that are not brought for the Yom Tov; like for the voluntarily donated Korbanos, the Mishmor that was scheduled for that week brings them.

Daf 56

23) Rav says: you first make the Bracha on the Sukka and then Shehechiyanu since the Sukka is a special obligation for this day. Rabbah b. b. Chana says that you first say Shehechiyanu and then Sukka since the more common Bracha comes first.

24) Beis Shammai says, by Kiddush, to make a Bracha on the day first and then on the wine, since the day causes you to make a Bracha on the wine. Beis Hillel says to make a Bracha first on the wine and then on the day since the wine causes you to make Kiddush and it's the more common Bracha. We don't need to say that their argument depends on the above argument of Rav and Rabbah b. b. Chana. After all, Rav can hold like Beis Hillel, and Kiddush is different since, without wine, you can't make Kiddush. However, without making Shehechiyanu, there's a Bracha on a Sukka. [Tosfos says: even though Beis Hillel says explicitly their reason is because it's a more common Bracha, it's not exclusively for that reason, but with the combination because you need wine to make Kiddush. Alternatively, perhaps we're just trying to justify Rav's opinion to fit into the Halacha of Beis Hillel, and not that they must fit exactly into their reasoning.] Also, Rabbah b. b. Chana can fit into Beis Shammai. After all, only by Kiddush you would say the day before the wine since the day causes you to make Kiddush. However, here, you can make a Shehechiyanu (on the Yom Tov) without a Sukka.

25) Although our unnamed Mishna says that, on Shvuos that fell out on Shabbos, they said "take the Matzah (i.e., the Lechem Hapanim) and take the Chametz (i.e., the Shnei Halechem)." So, the Lechem Hapanim was first since it was common despite that the Shnei Halechem is an obligation for this day (since the Lechem Hapanim was mainly done the week before). However, we have a Braisa that Abba Shaul says they said "take the Chametz and then take the Matza." The Halacha is that you first say Sukka and then say Shehechiyanu. [Tosfos says: it's either that they didn't worry that it's against an unnamed Mishna (though we usually follow it as Halacha); or that we consider Lechem Hapanim also the obligation of this Shabbos, and not of last week's Shabbos.]

26) If the day before, or after, Yom Tov was Shabbos, since all Mishmoros need to be there, you split the Lechem Hapanim. If there is a day between them (i.e., Yom Tov ends on Thursday, or starts on Monday) and there's an excuse why someone would come early, or stay late; we divide it that ten loaves go to the scheduled Mishmoros and two is divided among the others. The rest of the year: the Tanna Kama says each one of the changing Mishmoros receive six loaves. R' Yehuda says that the incoming Mishmor has seven, and the outgoing Mishmor gets five, since the incoming gets one extra for the reward of closing the gates. They didn't make up to receive six this week so that they should also receive six the next week when they're leaving since it's always better to receive less now for the chance to get something more later.

27) The outgoing Mishmor brings the morning Tamid and the Musafs. The incoming Mishmar does the afternoon Tamid and the frankincense. However, they don't split the Korbanos of the Musaf, but they were all done by the outgoing Mishmar.