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1) How can the Tana of our Mishnah permit overlaying the mouthpiece of the Shofar, when we have learned in a Beraisa that overlaying the Shofar does not render it Pasul provided it is not overlaid where the Ba'al Tokei'a places his mouth?

2)

(a) What does the Beraisa comment about "Zachor" and "Shamor"?

(b) How do we initially reconcile this with our Mishnah, which permits blowing the Shofros and the trumpets simultaneously?

(c) Why can we not learn from the Mishnah later (which states that if the Ba'al Tokei'a blew a double-length note at the end of one set of Teki'os, he cannot count it as two notes), that one is obligated to hear the entire note, and not just the beginning? Why might that case be different?

(d) From where do we then learn that one cannot be Yotze with just the beginning of the note without the end (leaving the Kashya from the Beraisa of Zachor ve'Shamor and our Mishnah (permitting blowing the Shofros and the trumpets simultaneously) unanswered?

(a) On what basis do we reject the contention that our Mishnah permits the two notes because they are blown by *two* people, whereas "Zachor" and "Shamor" were both said by Hashem?

(b) Then how do we ultimately explain our Mishnah? Why is it permissible to blow the Shofros and the trumpets simultaneously?

(c) What precedent do we have for this?

(d) In that case, what is the point of extending the blowing of the Shofar beyond that of the trumpets?

(a) With regard to overlaying the Shofros' mouthpieces on a Ta'anis, what do we learn from the Pasuk ...

1. ... in Beha'aloscha "Asei Lecha Sh'tei Chatzotzeros Kesef" ?
2. ... in Metzora "ve'Tzivah ha'Kohen u'Finu es ha'Bayis"?

(b) If that is the reason that the trumpets were overlaid with silver, then on what grounds did they overlay the Shofros with gold (and not silver)?

(c) What did Rava tell Rav Papa bar Shmuel when he tried to introduce the custom of blowing trumpets together with the Shofar?

(d) How do we learn this from the Pasuk in Tehilim "ba'Chatzotz'ros ve'Kol Shofar Hari'u Lifnei ha'Melech Hashem"?

(a) We say in Musaf of Rosh Hashanah 'Zeh ha'Yom Techilas Ma'asecha'.
With which Tana does this conform?

(b) Seeing as that does not apply on Yom Kipur of the Yovel, how will we explain our Mishnah, which says that the B'rachos are the same on Yovel as on Rosh Hashanah?

6)

(a) Why is a Shofar which splits and is glued together, Pasul?

(b) Is a Shofar Kasher ...

1. ... if it is made of pieces of broken Shofar stuck together?
2. ... if it had a hole which has now been stopped up?

(c) Is one Yotze if one hears the Shofar ...

1. ... inside a pit or an enclosure?
2. ... blown into a barrel?

(d) Is someone who is walking behind the Shul and who hears the Shofar being blown, Yotze?

(a) Is a Shofar Kasher ...

1. ... if it has been shortened?
2. ... if its wall has been scraped away until it is extremely thin? Will it make any difference on which side it was scraped (on the outside or on the inside), or as to how thin it was scraped?

(b) Is a Shofar Kasher if it is overlaid with gold ...

1. ... on the inside?
2. ... on the outside?

(c) When is a Shofar inside a Shofar Kasher, and when is it not?

(a) If one 'turned' the Shofar, it is Pasul.
What are the two implications of this statement? Why is it Pasul?

(b) A Shofar is Pasul if one stuck another kind of material on to one of the ends. Will it be Kasher if it was the same material that is stuck on?

(c) The Tana Kama of the Beraisa invalidates any hole that has been stopped- up (irrespective of which kind of material was used). What does Rebbi Nasan say (besides the condition stated by the Tana of our Mishnah that it does not interfere with the tone)? What third condition does Rebbi Yochanan add to the above two?

(d) In the second Lashon, Rebbi Yochanan restricts the Seifa, which invalidates a Shofar that has been stopped-up with a *different* material, to when the holed area comprised most of the Shofar.
According to this Lashon, what would render a holed Shofar that has been stopped-up with the *same* material, Pasul?

(a) A Shofar that has split lengthwise is always Pasul.
When will a Shofar that has split widthwise be Kasher?

(b) Does the (natural) tone or pitch of the tone make any difference to its Kashrus?

(c) What did they mean when they sent to Shmuel's father that if the Shofar has been hollowed, it is Kasher? Does that not appear obvious?

(d) What is the Chidush?

(a) How do we reconcile the Beraisa, which (always) validates blowing into a pit, with our Mishnah, which (sometimes) invalidates it?

(b) This a proof for Rav Huna.
What does Rav Huna say?