Implied Question: The Gemara says that a person's ears could not hear his own voice because of the sound of the individuals who were sounding the Shofar. (How could it be that individuals were sounding the Shofar on Shabbos?)

Answer: This means that they were coming to sound the Shofar before Beis Din, as they had not heard the Tekios sounded by Beis Din. The ones who left were not allowed to sound the Shofar again, as there is a Rabbinic prohibition against sounding the Shofar on Shabbos for no reason.

Question: This is still difficult according to the version of Rav Huna that this is only in front of Beis Din. The terminology here is, "a man in his house!" (This implies he can blow in his house, and he does not have to be with Beis Din!)

Answer: Rav Huna will explain that when it says, "in the cities a man and his house" it is referring to Yovel and not Rosh Hashanah.

Implied Question: However, if the text is, "b'Gevulin" without a Vav and not "ubi'Gevulin" one cannot say this.

Answer: Perhaps he will explain that "the borders" does not mean the cities outside Yerushalayim, but rather Yerushalayim itself (that is on the border of the Beis Hamikdash).

Implied Question: However, "from all of your land" implies from anywhere in Eretz Yisrael.

Explanation #1: Rashi explains that this is referring to Yovel.

Explanation #2: It seems that this is even referring to Rosh Hashanah, that even in front of Beis Din one cannot blow unless they are sitting there.

Explanation: They made a mistake in the Shir of the afternoon Tamid, as explained in the Gemara. However, regarding the morning Tamid, they did not institute a Shir for Yom Tov. This is as Rashi explains that most years witnesses did not come before the morning Tamid, and it was not clear if the day would be sanctified or not as Rosh Hashanah.

Question: Why isn't the Gemara concerned with ruining the Korban Musaf? They did not bring the Musaf of Rosh Chodesh, as one is not allowed to bring it after the afternoon Tamid. This is as we derive in Pesachim (58b) that one must finish the sacrifices with the bringing of the Tamid.

Answer: One might suggest that it is offered and subsequently left on the top of the altar, as the derivation of finishing the sacrifices with the afternoon Tamid only applies to burning it last on that day, and he could possibly burn it tomorrow.

Question: This is only understandable according to the opinion in Zevachim (87a) that keeping it on the altar overnight does not make it become Nosar if it is not burned. However, according to the opinion that it does become Nosar, why isn't this (lack of being able to bring the Korban Musaf) worse than the problem of saying the right Shir?

Question (cont.): If you will say that they indeed offered a sheep and stated that if witnesses come today it is a Musaf and if they do not it should be a Tamid, this would mean they messed up the Tamid sacrifice. If they thought witnesses would not come and they said the Shir of the weekday, this would not be a problem with the Tamid but rather with the Musaf of Rosh Chodesh that they had said on it a Shir of a weekday Tamid.

Question (cont.): Additionally, according to the opinion that they did not say Shirah at all, this is because they were constantly waiting to see if witness will come and they did not know which Shir they should say. If witnesses came and they did not have time to say Shirah, they had a bigger problem than this because they did not offer the other sacrifices.

Answer: However, it is possible that witnesses did not come, and this is why their only problem was the Shir.

Answer: They were allowed to bring the Musaf of Rosh Chodesh after the afternoon Tamid because the Asei of the public pushes aside the Asei of making the afternoon Tamid the last sacrifice of the day.

Proof #1: This is as stated in Gitin (38b) that Rebbi Eliezer freed his Kenani servant in order to have him complete a Minyan, because it is a Mitzvah for the public to have a Minyan.

Proof #2: Regarding the Asei of the Tamid being the last sacrifice, we say in Pesachim (59a) that it is pushed aside from the Asei of Pesach which is punished by Kares. In Chulin (141a), we also say that the Asei of Metzora pushes aside the Asei of sending him out of the camps because of making peace between him and his wife.

Question: However, it is difficult to understand why they messed up the Shir. The Shir was sung during the libations, as stated in many places (i.e. Berachos 35a) and in Erchin (12a) that Shirah is only said over wine. One can even wait to bring his libations until the day after he brings the sacrifice, as stated in Menachos (15b) that one can bring his sacrifice today and his libations for up to ten days. In Temurah (14a), the Gemara states, "And their flour offerings and libations" implies even at night or the next day.

Answer: It seems to me that Lechatchilah one should offer the libations together with the sacrifice. If he brings the libations at night, he cannot say Shirah. This is as the Gemara states (11a) that just as atonement is during the day, so too Shirah is during the day.

Answer (cont.): Regarding the next day as well there is a question (Erchin 12a) whether he says Shirah if he brings his libations. The Gemara there asks, if one brings libations by themselves, meaning he brings a public sacrifice today and the libations tomorrow, do they require Shirah? The Gemara does not answer this question.

Implied Question: Rebbi Meir says there (11a) that lack of Shir causes the sacrifice to be invalid. (How can we say that it may be separated from the offering of the sacrifice?)

Answer: This is only regarding libations that were offered when the sacrifice was being slaughtered. These are only brought during the day, as stated in Temurah (14a), and they require Shirah.

Answer (cont.): Even if you will say that libations brought on their own require Shirah, it is good to bring them with the sacrifice in order that the Shirah should be said over the "eating and drinking" of the altar as stated in Erchin (12a) that perhaps Shirah is only said over the "eating and drinking" not only on the drinking.

Implied Question: The statement that a person may bring his sacrifice today and offer his libations within ten days implies he may do so Lechatchilah. (Is it Lechatchilah or b'Dieved?)

Answer: This is regarding a private sacrifice that does not require Shirah, as Shirah is only stated on a public sacrifice that must be brought at a certain time, as is apparent from the Gemara in Erchin (11b).