(Mishnah): Another difference is that they blow (on Shabbos) in any city that sees, hears, is in close proximity and is able to come to Yerushalayim.

But in Yavneh, they would only blow the Shofar in the Beis Din.

(Gemara): A city that is close to Yerushalayim only blows on Shabbos if it has all of the qualifications listed in the Mishnah.

If it sees but does not hear - for example if Yerushalayim is above and this city is below.

If it hears but does not see - if there is a mountain in between them.

If it sees and hears but it is not able to come - as it is located outside of the Techum.

If it sees, hears and it is near, but it cannot come - if there is a river separating them.

Question (R. Yona): If the Shofar could be brought somewhere using an Eiruv Techumin, is it permitted blow there (since it can hear, it is near and it can come)? (This question remains unanswered.)

Question: Just as the Sages said about Yerushalayim that any city which can see, can hear, is near and can come, we blow the Shofar there on Shabbos, do you say the same about Yavneh?

Answer: No. In Yerushalayim, the obligation to blow there on Shabbos is from the Torah, and so is the obligation in the cities nearby. Therefore, R. Yochanan ben Zakkai made a decree for the Torah obligation.

However, the obligation of Yavneh is Rabbinic and so is the obligation of the cities around it. Would R. Yochanan B''Z have made a decree for a Rabbinic obligation?

R. Simon quoting R. Yehoshua ben Levi: When the Beis Din left Yavneh, individuals no longer blew (as it is dependent on the Beis Din).

Question (R. Yosa to R. Simon): If they (the Beis Din) left one house for another or one room for another but they are still together, is it considered that they have not split up so that individuals continue to blow?

Response (A member the House of Rebbi): This I did not hear.

(Mishnah): Originally, the Lulav (i.e. the 4 species) were taken in the Temple for 7 days and outside of the Temple for one day.

After the Temple was destroyed, R. Yochanan B''Z decreed that the Lulav be taken for 7 days everywhere, as a remembrance of the Temple. (He) also (decreed) that the entire day of waving (the Omer offering) should be prohibited (to eat from the new crops).

(Gemara): The Pasuk states (Vayikra 23, 40), "And you shall rejoice before Hash-m your G-d for seven days''.

Beraisa #1: The Pasuk refers to eating the meat of the Shelamim offering (as rejoicing comes through eating meat).

Beraisa #2: The Pasuk refers to taking the Lulav (as this is discussed in the first part of the Pasuk).

According to Beraisa #2, the first day is a Torah obligation and the rest of the days are also a Torah obligation, and R Yochanan B''Z enacted a decree upon a Torah obligation.

Question: But according to Beraisa #1, the first day is a Torah obligation and the rest of the days are a Rabbinic obligation. Would R''YBZ have enacted a decree upon a mere Rabbinic obligation?

Question (Chevraya to R. Yona): Just as is said over there in the Pasuk (Vayikra 23, 8), "You shall sacrifice a burnt offering to Hash-m for seven days'' - this must include Shabbos (that the Korbanos override Shabbos); similarly when the Pasuk states (Vayikra 8, 40), "You shall rejoice before Hash-m your G-d for seven days - this must include Shabbos (that Lulav overrides Shabbos). So why does Lulav not actually override Shabbos after the first day?

Answer (R. Yona): The Pasuk states (ibid), "You shall take for yourselves on the first day'' - the first day is different from the other days.

Question: If so, the first day should override Shabbos only in the Temple?

Answer (R. Yona): If the Pasuk would have said "you shall take before Hash-m your G-d'', I would have said that the Pasuk includes (the Temple) and excludes (outside of the Temple).

However, since the Pasuk wrote that one must take the Lulav on the first day, this applies everywhere, but "you shall rejoice...for seven days'' refers only to Yerushalayim.