(Mishnah): All Shofars are valid for use except the Shofar of a cow, as it is a horn (rather than a Shofar).

R. Yosi: Surely all Shofars are called horns as the Pasuk says (Yehoshua 6, 5), "And it shall be, during the extended blast with the ram's horn, as you hear the sound of the Shofar...''?

(Gemara): They wanted to suggest that these opinions do not disagree - Rabbanan say that it is not ideal to use a cow's horn and R. Yosi says that if one used it, it is valid.

However, a Beraisa teaches that R. Yosi says that if a cow's horn was used it is valid and the Chachamim (Rabbanan) say that it is invalid.

R. Yosi's source: The Pasuk (stated above in the Mishnah), "And it shall be, during the extended blast with the ram's horn''.

Rabbanan's source: (That a cow's Shofar is actually a horn) The Pasuk states (Tehillim 69, 32), "It will please Hash-m more than a bull with horns and hoofs'' - the Pasuk says "מקרן'' without the letter 'Yud' - this shows that when taken from a cow, it is called a horn, not a Shofar.

Question: What do Rabbanan do with the Pasuk of R. Yosi? All Shofars are called horns and called Shofars, except for a cow's, that is called a horn but not a Shofar.

Question: The horn of a wild goat is called neither a horn nor a Shofar?

Answer: We would allow a cow's horn (despite that fact that the Pasuk never refers to it as a Shofar), except that a prosecutor (the cow reminds Hash-m of the Golden Calf) cannot become a defender (to be used on Rosh Hashanah).

(Mishnah): The Shofar of Rosh Hashanah that comes from a wild goat is straight, its mouth is coated with gold and there is a trumpet on each side.

The Shofar extends it sound and the trumpets sound a short sound

(Gemara - R. Yona): Why blow with a straight Shofar? So that they straighten out their hearts in repentance.

Its mouth is coated with gold. If he coated it in gold on the inside, it is invalid; on the outside, it is valid. If he coated it on the mouthpiece or if the Shofar's sound was thick because of the coating, it is invalid.

R. Yosa: This shows that if a person was blowing without intent to fulfill the Mitzvah and somebody overheard some of the sounds from this person, it is invalid.

Question: Where is it taught that a person only fulfills his obligation if he heard the Shofar sound in its entirety?

Answer (Mishnah): If he blew the first sound and continued to the second (without pausing), he has only blown one sound.

R. Aba bar Zemina quoting R. Zeira: He has not even blown one sound.

Why is this? The beginning of one sound joins with the end of another and the end of one sound joins with the beginning of another. (However, the Halacha requires the entirety of each sound to be isolated.)

(Mishnah): On fast days, they would use (a Shofar of) a ram that is bent with its mouthpiece coated in silver. There were trumpets on either side.

The Shofar sounds were short and the trumpet sounds were long, since the Mitzvah of the day is to use trumpets.

(Gemara - R. Yona): In order to bend (subjugate) their hearts in prayer.

On a fast day, they sounded Shofars in front of R. Yehoshua ben Levi.

Question (R. Yosa): Why did they not also sound trumpets?

Rejection: Did R. Yosa not learn the Beraisa - Trumpets were used in the Temple but not outside?

R''YBL instructed that at the prayers on a fast day, they should recite the 24 blessings (to show that these blessings are not only recited in the Temple). It was in accordance with R. Yochanan who said that they would recite the 24 blessings on the 9th of Av. However, he instructed his students not to copy him - as R. Yochanan raised the question afterwards - is the 9th of Av because of mourning, meaning that the 24 blessings should not be said; or alternatively, it is like a regular public fast day and requires 24 blessings?

R. Yosa quoting R. Yehoshua ben Levi: It is not like a public fast day - it is because of mourning.

R. Yona/ R. Yitzchak bar Nachman also quoted R. Yehoshua ben Levi as saying this.

R. Zeirah: We learn from R. Yochanan that even an individual who prays on the 9th of Av recites four prayers (including Neilah, like a fast day - although he does not recite 24 blessings).

(Mishnah): Yovel compares to Rosh Hashanah for the sounding of the Shofar and the blessings. (On Yom Kippur of Yovel, the same blessings are recited as Musaf of Rosh Hashanah - Malchiyos, Zichronos and Shofaros - Kingship, Remembrance and Shofar).

R. Yehudah: On Rosh Hashanah, they blow using horns of males and on Yovel they use the horns of wild goats.

(Gemara): The Pasuk states (Bamidbar 10, 10), "I am the L-rd Your G-d'' - this refers to the verses of Malchiyus.

The Pasuk states (Vayikra 23, 24), "A remembrance of blowing'' - this refers to the verses of Zichronos.

The Pasuk states (Vayikra 25, 9), "A Shofar of Teruah sounds'' - this refers to the verses of Shofaros. Until this point, it has been discussing Rosh Hashanah.

As for Yovel, the Pasuk states (ibid), "And you shall pass a Shofar of Teruah sounds in the 7th month on the 10th of the month on Yom Kippur''. The Pasuk did not need to mention the 7th month (as it mentions Yom Kippur). Why did it mention the 7th month? To teach us that everything that is done on Rosh Hashanah should be done on this 10th of the month - just as on Rosh Hashanah, the three blessings are recited (Malchiyos, Zichronos and Shofaros), so on the 10th they must be recited.

Question: What is the source that a straight sound (Tekiyah) must be sounded at the beginning? The Pasuk states (ibid), "and you shall pass a Shofar''.

Question: What is the source that a straight sound must be sounded at the end? The Pasuk states (ibid), "You shall pass a Shofar''. Until this point, it has been discussing Yovel.

As for Rosh Hashanah, the Pasuk states, "You shall pass a Shofar of Teruah sounds on the 10th of the month on Yom Kippur''. Why does the Pasuk mention the 7th month? To teach that whatever you do in the 7th month should be done on the 10th - just as here one sounds a Tekiyah, Teruah, Tekiyah, so here one sounds a Tekiyah, Teruah, Tekiyah.

Question: What is the source for sounding 3 sounds 3 times? The Pasuk states (Bamidbar 29, 1), "a day of blowing''; (Vayikra 23, 24), "a remembrance of blowing''; (Vayikra 25, 9), "a Shofar of blowing''.

This is the understanding of R. Akiva (who expounds double wordings). But according to R. Yishmael (who does not expound them - as the Torah merely expresses things in the way that people speak)....

Beraisa (R. Yishmael): The Pesukim state (Bamidbar 10, 5-6), "When you sound Teruah sounds''; "When you sound Teruah sounds a second time...they shall sound Teruah sounds for their journeys''.

You cannot say that Tekiyah is the same as Teruah, as the Pasuk states (Bamidbar 10, 7), "When you gather the congregation together, you shall sound a Tekiyah sound, not a Teruah sound''. The Pasuk states (Vayikra 25, 10), "...it is Yovel (the Jubilee year - these words are extra in the Pasuk)...'' - this teaches that (the laws of the Yovel year apply) even if they did not return lands to their original owners and even if they did not sound the Shofar.

R. Yehuda: I might have thought that this is true even if they did not free the slaves, but the Pasuk says "...it is [Yovel]...''

R. Yosi: (It is) Yovel, even if they did not return lands and even if they did not free slaves. I might have thought that this is true even if they did not sound the Shofar, but the Pasuk says, "...it is''.

R. Yosa: If the Pasuk connected it to sounding the Shofar and another Pasuk connected it to freeing slaves, why must we conclude that it is Yovel even without freeing slaves? Since it is possible for Yovel to pass without any Jewish slaves needing to be freed. However, it is impossible that there can be Yovel without a Shofar available for sounding.

Alternatively, the Shofar sounding is dependent on Beis Din but freeing slaves is dependent on any person (who owns a slave).

This follows the statement of R. Shmuel bar R. Yitzchak - the Pasuk states (Shemos 6, 13), "Hash-m spoke to Moshe and Aharon and commanded them about the Children of Israel''. About what did He command them? About freeing slaves.

This follows the statement of R. Hila - Israel were punished for the portion of freeing slaves. This is the understanding of the Pasuk (Yirmiyahu 34, 14), "At the end of seven years, you shall send out you Hebrew brother etc.''

Beraisa (R. Nechemya): The Pasuk states (Mishlei 31, 14), "She is like a merchant's boat, she brings her bread from afar.'' The words of Torah are 'poor' (unexplained) in one place and 'rich' (explained) in another.

R. Yochanan: This is the view of R. Yehudah and R. Yasa; but the Chachamim say that the sanctification by the Beis Din, the sounding of the Shofar and the relinquishing of loans are all crucial.

Question: The sanctification by Beis Din and the sounding of the Shofar are understandable, but how could Yovel depend on the relinquishing of loans, if that only takes place at the end of the year?

Answer (R. Zeirah): It can be expounded from the Pasuk that states (Daniel 10, 12), "And he said to me - Do not be afraid Daniel, as from the first day that you set your heart to understand and fast before your G-d, you words have been heard'' - your words had already been heard (from the time that you set your heart etc. Here also, if the people accepted at the beginning of Yovel that they will follow the law of relinquishing loans at the end, then Yovel is kept that year.)

R. Yochanan: The reasoning of R. Yehuda (see above (b), that on Rosh Hashanah the horn of a male is used and on Yovel the horn of a wild goat is used) is in order to use the more common horn (of a male) for the more common use (Rosh Hashanah every year) and the less common one (of a wild goat) for the less common use (Yovel - once every 50 years).