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1)

(a) The author of our Mishnah, who maintains that they blew the trumpets on the Mizbe'ach (i.e. when they placed the Aravos on the Yesod of the Mizbe'ach), is Rebbi Eliezer ben Ya'akov.
Why does he not require three blasts on the tenth step?

(b) Why does the Tana Kama of Rebbi Eliezer ben Ya'akov in the Beraisa not require the three blasts on the Mizbe'ach?

(a) What problem will we have if we explain the 'three blasts on the Mizbe'ach' (of Rebbi Eliezer ben Ya'akov) as referring to the three blasts that they blew when the water reached the Mizbe'ach (and not to those that they blew when they placed the Aravos on the Yesod)?

(b) How does Rashi resolve the problem?

(c) What does Rav Acha bar Chanina learn from the Pasuk in Beha'aloscha "u'V'nei Aharon ha'Kohanim *Yiske'u* ba'Chatzotzeros"?

(a) The Gemara asks that, according to Rav Acha bar Chanina, we will find a day on which fifty-one blasts are blown, and not just forty-eight.
Which day is that?

(b) The one who answered that, on Shabbos, they did not blow for the opening of the gates, didn't quite know what he was talking about, says Rava, and for two reasons: first of all, our Mishnah says that they blew the twenty- one blasts *every day*, even on Shabbos! What is Rava's second argument? Which extra Chidush would the Tana have taught us by stating *that* case?

(c) So what reason does Rava give for not blowing fifty-one blasts on Shabbos of Sukos?

(a) We ask why, according to Rav Acha bar Chanina, the Tana not state the case of Rosh Hashanah that falls on Shabbos.
How many blasts would they then blow?

(b) On what grounds do we reject the answer that the Tana prefers to present the case of Erev Shabbos of Sukos, to teach us the Chidush of Rebbi Eliezer ben Ya'akov?

(c) Based on the principle 'Tana ve'Shiyer' (it is aceptable for the Tana to omit at least *two* cases from a list - but not just *one*), we try to answer that the Tana also omits the case of an ordinary Erev Pesach.
How many blasts would they blow on Erev Pesach?

(d) But we repudiate that answer too, on the grounds that our Tana might hold like Rebbi Yehudah (in Pesachim).
What does Rebbi Yehudah say?

5)

(a) What is the problem with establishing our Mishnah (which gives the maximum number of blasts as forty-eight) like Rebbi Yehudah?

(b) We nevertheless insist that our Tana could follow the opinion of Rebbi Yehudah.
How is this possible?

(c) So how do we finally explain as to why the Tana omits Rosh Hashanah that fell on Shabbos? Which other case does he omit that permits him to omit this case too?

(a) How many blasts would they blow on Erev Pesach that fell on Shabbos, according to the Rabbanan?

(b) Then why does our Mishnah give the maximum number of blasts as forty- eight?

(c) In that case, we ask, Erev Shabbos of Sukos does not occur every year either.
Why not?

(a) To answer the previous question, we point out that the first day of Sukos cannot fall on Erev Shabbos.
Why not?

(b) What does ...

1. ... the Mishnah in Shabbos say about the Chalavim of Shabbos that is followed by Yom Kipur?
2. ... Rebbi Zeira say that the Beraisa there, which rules that neither did they blow the Shofar (to stop the people from working) when Shabbos followed Yom Kipur, nor did they recite Havdalah when Yom Kipur followed Shabbos? Who is the author of that Beraisa?

(c) Why did they not ...

1. ... blow the Shofar when Shabbos followed Yom Kipur?
2. ... recite Havdalah when Yom Kipur followed Shabbos?

(d) In any event, both the Mishnah and the Beraisa in Shabbos clearly hold that Yom Kipur *can* fall on Sunday.
How do we reconcile that with what we just learned above (that it *cannot*)?

(a) We just learned that, in the opinion of Acheirim, Yom Kipur can fall on Sunday.
What does Acheirim say? How many days will there always be between one Shavu'os and the next and between one Rosh Hashanah and the next?

(b) Assuming that from one Molad to the next is twenty-nine and a half days, how will that result in the fixed four-day difference between any given date from one year to the next?

(c) And why will it always be five in a leap year? How many days will the extra month comprise?

(a) How does Rav Safra explain the Beraisa which rules that the Shir of Rosh Chodesh overrides that of Shabbos, according to Rav Acha bar Chanina?
According to him, why should the Levi'im not sing *both*?

(b) Why do we not apply the principle of ' ... Tadir Kodem' (what is common always comes first)?

(c) According to the Tana in Shabbos, where did they place the Chalavim of ...

1. ... the Tamid shel Shachar?
2. ... the Musaf of Shabbos?
3. ... the Musaf of Rosh Chodesh? Why did they place it higher up than that of Shabbos?

(d) Then why did they need the second form of recognition of singing the Shir of Rosh Chodesh before that of Shabbos?