1)

(a)Our Mishnah refers to cutting the Shofar in a way that is Asur mid'Rabanan, and in a way that Asur mid'Oraisa - the former, refers to cutting it with a scythe, which is an unusual way of doing it (and therefore Asur only mid'Rabanan); the latter, with a knife.

(b)The author of our Mishnah, which permits pouring water or wine exclusively into the Shofar, is Aba Shaul - who forbids the use of urine for the same purpose, because it is not respectable to place urine inside a Shofar.

2)

(a)Our Mishnah permits children to blow the Shofar but not women - because, since women are exempt from the Mitzvah of Shofar, to blow for the sake of the Mitzvah constitutes 'Bal Tosif' (or because the Rabanan forbade blowing the Shofar on Yom-Tov unnecessarily - see Maharsha).

(b)The author of the Beraisa which permits women to blow the Shofar, must be Rebbi Shimon - who permits women to make Semichah (leaning one's hands on their sacrifices), should they so wish, (despite the prohibition of making personal use of Kodshim (in this case by being supported by the animal).

(c)The co-authors of our Mishnah (which forbids it) are Rebbi Yehudah and Rebbi Yosi (who also forbid women to perform Semichah).

3)

(a)The Tana of our Mishnah permits blowing with children - even on Shabbos, to encourage them to learn how to blow.

(b)The Reisha of our Mishnah (which permits actually blowing with them) - is speaking about children who have reached the age of 'Chinuch' (i.e. they understand the basics of Shofar, at which stage their father is obligated to educate them in this particular Mitzvah); whereas the Seifa (which only allows them to blow, but no more) - speaks about children who have not yet reached the age of Chinuch.

4)

(a)Initially, we interpret 'Mis'asek' (in 'ha'Mis'asek Lo Yatza') to mean that he did not intend to blow at all.

(b)In that case, we could deduce that someone, who (deliberately) blew for the musical experience, would be Yotzei - a proof for Rava who said above 'ha'Tokei'a l'Shir Yatza'.

(c)We refute this proof on the grounds that 'Mis'asek' also has connotations of blowing for any reason other than the Mitzvah, including 'Tokei'a l'Shir', who will now not be Yotzei).

5)

(a)From our Mishnah 'ha'Shomei'a min ha'Mis'asek Lo Yazta' - we can infer that, if someone hears from someone who is not a Mis'asek, but who is blowing with the Kavanah to render himself Yotzei, he will be Yotzei (even though the blower did not have him in mind), a Kashya on Rebbi Zeira, who maintains that the blower must have the listener in mind for the latter to be Yotzei.

(b)We refute this proof however - on the grounds that the Seifa of the Mishnah may well use an expression of 'Mis'asek' (not to preclude the need for the blower to have Kavanah as well, but) because the Reisha said 'Mis'asek.

6)

(a)'The order of blowing, our Mishnah says, is three consisting of three by three'. The meaning of ...

1. ... three - is three sets, one for Malchuyos, one for Zichronos and one for Shofros.

2. ... three by three - is three notes (for each set), Teki'ah, Teru'ah, Teki'ah.

(b)The minimum length of ...

1. ... a Teki'ah - is the same as that of a Teru'ah.

2. ... a Teru'ah - is three minimal blasts. (Note: this is Rashi's opinion. According to Tosfos and many other Rishonim, who describe a Yebava as, not just one minimal blast, but a set of three minimal blasts, both a Teru'ah and a Teki'ah need to comprise at least nine minimal notes - see Tosfos).

(c)Someone who blows a double-length Teki'ah at the end of one set of notes, intending the prolonged note to serve as the first Teki'ah of the next set as well as the last Teki'ah of the last one - will be Yotzei the latter, but not the former.

(d)According to the our Mishnah, if a Shofar became available only after one had Davened Musaf - then one would blow the nine notes of Chiyuv then.

7)

(a)According to the Tana Kama, every individual is obligated to Daven himself (because it is logical, explains the Ran, that Tefilah must be a personal experience, and not that one relies on someone else to render one Yotzei). Raban Gamliel says that the Shatz may nevertheless render everyone Yotzei.

8)

(a)We explain our Mishnah (which gives the Shi'ur Teki'ah as being the equivalent of three Teru'os) - to really mean that the Shi'ur of three (out of the six) Teki'os in one set is the equivalent of the three Teru'os of that set. In effect, that is what the Beraisa says 'Shi'ur Teki'ah k'Shi'ur Teru'ah'.

(b)Our Mishnah gives the Shi'ur Teru'ah as being three Yebavos. The Beraisa says that it is the same as the length of three Shevarim (which are slightly longer than the three minimal Teru'os.

(c)Their Machlokes is based on the Targum Onkelos' translation of the Pasuk "Yom Teru'ah Yiheyeh Lachem", which is - "Yom Yebava Yehei Lachem".

(d)The interpretation of the Targum is based, in turn, on the Pasuk in Shoftim "b'Ad ha'Chalon Nishkefah va'Teyabev Em Sisra" - meaning either slightly longer sighs (Shevarim), or slightly shorter 'staccato-like' sobs (Teru'ah. [We will elaborate further on the following Amud]).

9)

(a)The Torah writes in Behar "v'Ha'avarta Shofar Teru'ah ba'Chodesh ha'Shevi'i" - in connection with Yom Kippur of the Yovel?

(b)We learn that one must also blow the Shofar on Rosh Hashanah - from the Hekesh of "ba'Chodesh ha'Shevi'i" (which implies that all blowing of the seventh month is done in the same way).

(c)We learn from there that a Teru'ah must be ...

1. ... preceded by a Teki'ah on Yom Kippur of the Yovel - from the Pasuk there "v'Ha'avarta Shofar Teru'ah", since "v'Ha'avarta" implies a long note).

2. ... followed by a Teki'ah - from the Pasuk that follows "Ta'aviru Shofar".

(d)We know that both of these apply to the blowing on Rosh Hashanah too - from the same Hekesh (of "ba'Chodesh ha'Shevi'I").