Blow on Shabbos where there is Beis Din. Most understand beis din semuchim, but Rif held beis din kavua, and his beis din was kavua, so they blew in his place on Shabbos Rosh Hashana.
29b. Tosfos Aval. He says lulav is only tiltul (picking it up) so it's not so important. But Baal Hamaor end of Pesachim says Sefiras Haomer is a deficient zecher lemikdash because it's only some words, whereas Lulav is a maaseh. Maybe they argue; maybe Baal Hamaor (as Rav Yoshe Ber explained) Sefira is zecher lechurban and Lulav and others are zecher lebinyan, whereas our Tosfos is talking within the category of zecher lebinyan, Lulav is pretty plain, because it's only tiltul.
30a. 1. Zecher Lemikdash. See Reshimos Shiurei Hagrid Halevi Sukkah ___ that some zecher lemikdash are for churban (like Sefira; perhaps the dinim at end of Perek Chezkas Habatim, like leaving an amah of your house unplastered) and others are to remember the Mikdash standing (Lulav).
2. Mizbeiach banui. See Perach Mateh Ahron (R' Ahron Soloveichik) in Kunterus Eretz Yisrael link __
3. Misatzlim. See Pesachim 4a about women for Bedika. Most say lazy, but IIRC Meiri says they are extra meticulous.
1.Rashi nohagim. For whatever reason Rashi holds these things happened not on regular Rosh Chodesh but specifically on Rosh Hashana. Leshitaso earlier __.
2. Shibush gadol. But it was passive (shev v'al taaseh) - that's what allows Chachamim to tell us not to blow shofar on Sabbos - so why is it gadol, so bad, here?
3. Rashi Hari'u. See Tosfos Sanhedrin 5 - I'd think Tosfos would explain this mizmor is for Rosh Hashana because keseh leyom chageinu refers to Rosh Hashana (as our Gemara says in first perek).
1. Mizmor shir leyom Hashabbos. Simple explanation is like Brisker Rav on Breishis - that mizmor is a praise on the creation as a whole.
2. R' Ketina - 6,000 years, then destroyed for 1,000. See Drush Ohr Hachayim (in Mishnayos Yachin U'Boaz after Sanhedrin).
3. Hazayu Lach. Splitting up Haazinu. see notebook.
1. R' Yochanan ben Zakai - three forty-year periods in his life. Sifri Zos Habracha says the same thing about him, Rabi Akiva and Moshe Rabbeinu.
1. what is the nafka mina between R' Akiva and __ other than ___ because the same things are learned from the same words of the pasuk, only the order in which they are listed in the pasuk is different. Unless they aregue of the order of the brachos in Musaf?
2. R' Zeira - sounds like the Shliach Tzibur also blows shofar. __ mentions only if he won't get confused between workds of Musaf and blowing. But I think in those days, they didn't have siddurim like we had so the shluach tzibur was very fluent in the words.
3. R' Yochanan - kineged 10 maamaros of breishis. Fits in well with biTishrei nivra ha'olam in first perek. Rashi (Asarah) does say this, and he connects all the opinions to Shofar or Rosh Hashana.
4. Tosfos seems Neviim are better than kesuvim, so why are pesukim from kesuvim before neviim in Musaf RH? He answers kesuvim that are first were chronologically before most neviim. We can say because we can learn gzeira shava between chumash and kesuvim they are more important than neviim.
Pekida vs Zikaron . See R' Ahron Soloveichik Logic of the Heart, Purim - Zechira is remembring past, pikadon connects it to present. When Hashem told Shmuel to tell Shaul pakadti es asher asa hachotim amalek, their past sins were in the present, they were presently chataim.
Teruah vs Shofar
Vayehi Bishurun melech. But see ibn Ezra on that Pasuk that one possibility is the melech is Moshe. Our Gemara clearly rejects that; Melech is Hashem.
33a. Mei Raglayim. The Torah Temima in his book on Siddur, Baruch She'amar, rejects the possibility that mei raglayim is urine, and explains it is water used for laundry. Since people stepped on the clothes in the water to make them clean, they are called mei raglayim, and because feet were in them, it is not respectful to use it.