Clarification - Like Rebbi Avahu: And when the Gemara says 'Ein bein', prohibiting pausing between them for the time it takes to blow all three notes, it goes according to Rebbi Avahu ...

Like Rebbi Avahu (cont.): Who says in Rosh ha'Shanah (Daf 34b & 35a) that 'If one paused (in the middle of Keri'as Sh'ma) for the time it takes to complete the whole of the Sh'ma, one must start again from the beginning' ...

Not like Rebbi Yochanan: To preclude the opinion of Rebbi Yochanan, who says (there) that he does not need to start again ...

Clarification - Like Rebbi Yehudah: And it teaches that Rav Kahana's statement is confined to Rebbi Yehudah, because he holds that Teki'ah, Teru'ah, Teki'ah is one note ...

Like Rebbi Yehudah (cont.): And according to whom one may not pause even for less than the time it takes to blow all three, as the Gemara explains in Rosh ha'Shanah (Ibid.).

The Rabbanan: Whereas according to the Rabbanan, it does not matter if he pauses even longer than that.

Conclusion: It transpires that, as far as the Teki'os are concerned there is no practical difference between the opinions of Rebbi Avahu and Rebbi Yochanan, since they only argue according to the Rabbanan ...

Conclusion (cont.): In connection with many issues - Hallel, Megilah, Keri'as Sh'ma and Tefilah.

Explanation #1: Because the Shechitah of the Pesach requires twenty-seven Teki'os ...

Explanation #1 (cont.): Since it was Shechted in three groups, one after the other, as the Mishnah explains in 'Tamid Nishchat' (Peschim, Daf 64a), each of which read Hallel three times ...

Explanation #1 (concl.): his is because they brought a lot of Pesachim, which required Hallel whist they were being Shechted, and none of the groups managed to Shecht them until Hallel had been sung three times.

Implied Question: And despite the fact that the Mishnah points out that they never read it three times ...

Answer: This means that they did not finish it the third time, but there was not one of the groups that did not finish it twice and begin the third time, so that none of the Teki'os were missing ...

Conclusion: Since they blew at the beginning of the reading, and by each reading they blew three Teki'os (Rashi).

Refutation: However, the Lashon of the Mishnah does not imply that - as the Tana says 'They read Hallel, if they completed it once, they read it a third time, twice, they read it a third time, even though it never happened that they read it three times' ...

Refutation (cont.): Implying that even the first group never even began reading it the third time.

Explanation #2: Moreover, it seems that they blew at the beginning of the paragraphs - as we find at the end of Maseches Tamid, in connection with the Shir of the Tamid - 'The Levi'im began to sing; when they reached the end of the paragraph, they blew and the people prostrated themselves ...

Explanation #2 (cont.): By each paragraph, they blew; by each blowing, they prostrated themselves'.

Explanation #2 (cont.): And there are two paragraphs in Hallel (before which they blew) - based on Rebbi Yehudah, who said that 'the third group never got as far as "Ahavti" ' - implying that "Ahavti" is the beginning of a paragraph.

Explanation #2 (cont.): "Hodu" is also the beginning of a paragraph, as the Gemara says earlier in Perek Lulav ha'Gazul (Daf 38b & 39a) - 'From here (we learn that) it is a Mitzvah to respond at the beginning of paragraphs'.

Explanation #2 (cont.): Now they blew at three Teki'os at the beginning of Hallel, as we learned in the Mishnah in Perek Tamid Nishchat (Pesachim, Daf 64a) 'The doors of the Azarah shut, they blew Teki'ah, Teru'ah and Teki'ah, and so they did before each paragraph.

Explanation #2 (concl.): It comes out that with each Hallel they blew nine Teki'os, and so they did for each group, since there was no group that did finish Hallel once, according to the Rabbanan.

Conclusion: It transpires that there were three Hallels for the three groups, comprising twenty-seven Teki'os - even assuming that they did not finish Hallel at all ...

Implied Question: Whereas if they repeated it, there would have been many more Teki'os ...

Answer: Only the Gemara only mentions what the Tana omitted regarding cases which they knew for sure.

Question: And when the Mishnah says 'They never went beyond forty-eight, the Gemara could have asked that sometimes they did - when they recited Hallel a second time ...

Answer: Only it queries it anyway from Erev Pesach that fell on Shabbos, when there were more according to both Rebbi Yehudah and the Rabbanan ...

Answer (cont.): And it answers that, since this does not occur every year, it declines to mention it.

Rectification: And when Rashi explains that the group read Hallel - it was not the group that read, but the Levi'im.

Source: And so the Tosefta in Pesachim (4:9) - 'The Levi'im were standing on the platform and reciting Hallel with song; if they finished it once, they sang it a second time; if they finished it a second time, they sang it a third time, even though it never happened that they sang it a third time ...

Source (cont.): Rebbi Yehudah said that the third group never got as far as "Ahavti" ' - meaning that the Levi'im never reached "Ahavti" during the Shechitah of the people's Pesachim.

Question: Why does the Gemara establish the Mishnah like Rebbi Yehudah in order to ask a Kashya?

Precedent #1 & #2: The Gemara asks a similar Kashya in Perek Sheloshah Miynim (Nazir, 38b & 39a) - 'If it is on account of "Bal Yachel", that is not considered on omission', at the end of the first Perek of Bava Kama (Daf 15a) ...

Precedent #3: And in Perek Eilu Na'aros (Kesuvos, Daf 41a & 41b) - 'If it is due to half Kofer, that is not considered an omission' ...

Resolution: The latter case however, is not so difficult, seing as, it needs to say that in order to avoid asking on the opinion that holds 'Half-Nezek is Mamon', in which case, it omits Kofer - 'What else did the Tana omit that enables him to omit this case (Kofer) as well?'

Clarification: Since the Teki'os of Simchas Beis ha'Sho'eivah do not override Yom-Tov, despite the fact that the Teki'os to stop the people from working do, as we learned at the end of the first Perek of Chulin (Daf 26b) ...

Reference: And the reason for this Tosfos gave at the beginning of this Perek (59b, DH 've'Rabbanan).

Clarification: Beause he (Acherim) holds that one is not permitted to declare a full month, (even) if it is necessary, and they all go according to the Molad (where each month is fixed).

Question: In the second Perek of Erchin (Daf 9b & 10a) the Gemara asks that 'There is a spare day - based on the hours every three years, and another day - based on the Chalakim every thirty years?' ...

Question (cont.): Since there are still eighteen hours plus eight hundred and seventy-six Chalakim, the hours of which amount to one day every three years, and the Chalakim, to one day every thirty years?

Answer: And it answers that Acherim does not contend with that, seeing as it is not an amount that occurs annually.

Clarification: The Gemara could have asked this Kashya without Rav Safra.

Authentic Text: This is the text that appears in Maseches Shekalim (5:8).

Refuted Text: The current text is not correct.