Explanation #1 (Rashi): People are not used to it, and he put his heart to it to learn the text [by heart].

Note: This is a minor tractate. It is found after Maseches Avodah Zarah.

Explanation #2: In Kidushin (49b, Rashi) explained that this diminishes (the level of Chachmah required), regarding "[you are Mekudeshes to me] on condition that I am a Talmid Chacham";

We do not say that he must be [as great as] Shimon ben Azai or Shimon ben Zoma. Rather, anyone whom we ask him a matter of Halachah [and he can answer], and even in Maseches Kalah. Rashi explained even [if it is only] in Maseches Kalah, which is simple.

Assertion: It seems that here it connotes that it mentioned [Maseches Kalah] for importance - he knows even Maseches Kalah, which people are not used to it, it is proper to appoint him for a leader;

However, there it taught "one matter from his learning." It connotes even if he learned only Maseches Kalah, and he says from it one matter, he is a Chacham.

Remark: However, in Rashi's Perush in Kidushin, and likewise in R. Chananel's Perush, it does not say "one matter from his learning."

Explanation #3 (R. Yitzchak): This "Maseches Kalah" is Drashos arranged from the laws of the festival, like we say in Bava Basra (22a) "Rav Nachman bar Yitzchak was the head of Kalah";

It says [here] "who is a Talmid Chacham that it is proper to appoint him over the Tzibur for a leader in his place?" [In his place means] like it says below, in the Masechta [that they are learning] in his place;

[It answers] e.g. he knows to answer anywhere that they ask him in that Maseches, even in Maseches Kalah that they are used to it, it is proper to appoint him in his city. However, less than this it is not proper to appoint him.

Question: Why did it need to repeat and teach below "if in the Masechta in his region"? It already taught this here!

Answer: It is because it wants to distinguish between one Masechta and the entire Gemara.

Support (for Explanation #3): Now, ["even in Maseches Kalah"] here is like in Kidushin.

Explanation: R. Yanai discusses an outer garment, like it connotes in Nidah (20a) regarding "black like Cheres (vitriol, used to make ink)", and R. Yochanan said that these are Kelim of Ulyarin that come from overseas;

The Gemara asks that this implies that [Ulyarin Kelim] are black - but R. Yanai told his children... This is not difficult. This refers to a garment, and this to Pesorei (linens);

R. Yanai discusses a red garment, for they are not black, like we conclude here. Linens were black, and undergarments were white.

Assertion (Riva): Whenever it teaches two Shavei (days on which all Melachah is forbidden, i.e. Shabbos and Yom Kipur) next to each other, it is like Acherim, who say that there are only four days between Shavu'os and Shavu'os.

Note: E.g. if this year Shavu'os was on Monday, next year it will be on Friday, for the months always alternate between 29 and 30 days. A non-leap year always has 50 weeks and four days. The other Tana'im hold that sometimes we intentionally make a month full or Chaser (30 or 29 days), e.g. so that Yom Kipur will not fall on Erev Shabbos or Motza'ei Shabbos.

So the Gemara explains in Sukah (54b).

Explanation: This discusses Teki'ah on Erev Shabbos, like Rashi explained, but when Yom Kipur falls on Sunday, they did not blow on Motza'ei Shabbos to inform that Yom Kipur is more lenient;

Just the contrary! From Teki'ah it would appear that Yom Kipur is more stringent, for all the Teki'os that we blow on Erev Shabbos or Erev Yom Tov we blow when a severe [Kedushah] enters;

Therefore, it says below that when Yom Tov falls on Motza'ei Shabbos, we do Havdalah, but not Teki'ah. They do not blow Teki'ah to inform that Chelev of [Korbanos of] Shabbos may be offered on Yom Tov. (Similarly, when Yom Kipur falls on Motza'ei Shabbos, we need not blow.)

Disclaimer: However, there it is known that Yom Tov is more lenient than Shabbos. (We cannot learn from Yom Tov to Yom Kipur.)

Implied question: Below it asks that [when Yom Tov is on Motzei Shabbos,] we should be Toke'a to publicize that one may slaughter immediately!

Answer: That Teki'ah is merely to inform that it is night, but not to inform that Yom Tov is more lenient than Shabbos.

Implied question: Why didn't we say here that they should blow in order that we will know that Chelev of Yom Kipur may not be offered on Shabbos?

Answer: Also if we do not blow, because Yom Kipur and Shabbos are equal, [Chelev of] one is not offered on the other;

If so, the Teki'ah does not prove that [Chelev] of Yom Kipur may not be offered on Shabbos.

Implied question: Why didn't we say here that they should do Havdalah on Motza'ei Shabbos to inform that Chelev of Shabbos may be offered on Yom Kipur?

Answer: Even if they do Havdalah in the Beis ha'Keneses in public, Havdalah does not have publicity as much as Teki'ah.

Implied question: Likewise, he could have asked according to R. Yishmael, they should blow so people will know that we set beds from Yom Kipur to Shabbos!

Answer: He prefers to ask according to everyone.

Implied question: Above, when we asked that we should be Toke'a [when Shabbos follows Yom Kipur], to publicize that we may offer Chelev of Shabbos on Yom Kipur [in other years], we could have answered like this (we do not permit Teki'ah, which is forbidden mid'Rabanan, to publicize a Heter)!

Answer: This is not a Heter, that we permit offering them, rather, a stringency, that one must burn the Eimurim, so they will not come to be Nosar, and there is a stringency in the matter, that one must burn them.

Assertion (Ri): This is a mere Asmachta. If it were mid'Oraisa, it would be forbidden also on Yom Kipur (that is not Shabbos)!

Implied question: It says in Shabbos (73b) that one who cuts beets is liable twice (for reaping and for planting, for this causes more to grow)!

Answer: There it discusses attached [beets], and here it discusses detached [Yerek], like Rashi explained.

Implied question: It says in Shabbos (74b) that one who cuts beets is liable for grinding!

Answer: There, he makes very fine pieces. Here we discuss when he makes big pieces.

Explanation #1: Kenivas Yerek of the Beraisa is when he makes them very fine pieces. It is a Torah Isur, for it is like grinding.

Explanation #2: [The Beraisa discusses when he cut] attached [beets].

Explanation: It is not to inform that Yom Tov is more lenient [than Shabbos], rather, to inform that it is night.

Support: The Ri explains that the Teki'ah on Motza'ei Yom Kipur is only to inform that it is night, and people will feed their children who fasted, and to prepare Seudas Motza'ei Yom Kipur, which is like Yom Tov;

Source: The author of the Piyut established "after completing Mitzuy, eat with Ditzuy (Simchah - Sheva Brachos, Rashi Iyov 41:14) and Ritzuy" (acceptance. Perhaps the fast is called Mitzuy, for Rav Sheshes (Brachos 17a) asked that the decrease of his Chelev and blood be accepted like a Korban; Mitzuy of a bird is squeezing out its blood onto the Mizbe'ach.)

Remark: This is unlike Machzorim in which it is written that the Teki'ah commemorates Yovel. [That is difficult, for] why do we blow every year? Was Yovel every year?! (It was only once in 50 years!)