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1)

(a) According to Beis Shamai, one may bring Shalmei Simchah. See Tosfos DH 'Yom Tavo'ach' and Maharsha) on Yom-Tov, but not Olos Re'iyah (and not even Shalmei Chagigah). According to Beis Hillel - one may even bring Olos Re'iyah, too (and certainly Shalmei Chagigah).

(b) They also argue about Semichah. Beis Shamai forbid Semichah to be performed on the Olos Re'iyah that one brings; Beis Hillel require Semichah on both the Olos and the Shelamim - because, in their opinion, Semichah must be performed immediately before Shechitah and not earlier; whereas, according to Beis Shamai, Semichah may be performed the day before, which is what they did with the Shalmei Simchah.

(c) When Beis Shamai say that, when Shavu'os falls on Friday, the Yom Tavo'ach is on Sunday - they mean that the Yom-Tov Korbanos require Tashlumin, seeing as they cannot be brought on Yom-Tov (see Tosfos DH 'Yom Tavo'ach').

(d) According to Beis Hillel - when Shavu'os falls on Friday, no Tashlumin is necessary, because both the Shalmei Chagigah and the Olos Re'iyah may be brought on Yom-Tov.

(a) Beis Hillel concede to Beis Shamai that there is Yom Tevo'ach on Sunday - when Yom-Tov falls on Shabbos.

(b) The Tana forbids the Kohen Gadol to wear his Yom-Tov clothes - on Shavu'os that falls on Shabbos, and whose Yom Tavo'ach therefore falls on Sunday.

(c) He is not referring to the Bigdei Kehunah that the Kohen Gadol normally wore during the Avodah (which were obligatory) - but to his own Yom-Tov clothes that he wore at home when not performing the Avodah.

(d) The reason for this Halachah - is in order to demonstrate against the Tzedokim, who explaining the Pasuk in Emor ("mi'Mochoras ha'Shabbos") literally, maintained that Shavu'os always had to fall on Sunday.

(a) We learn from the Pasuk "be'Chag ha'Matzos, u've'Chag ha'Shavu'os u've'Chag ha'Sukos" - that Shavu'os, like Pesach, has seven days of Tashlumin.

(b) We initially learn *seven* days of Tashlumin on Shavu'os from *Pesach* rather than *eight* days from *Sukos*, because Shemini Atzeres is an independent Yom-Tov - in six ways, hinted in the words 'Pezer Keshev' as we shall see later.

(c) We reject this contention however - on the grounds that Shemini Atzeres is only independent as regards those six issues, but not with regard to Tashlumin, since we cannot deny that Shemini Atzeres is the eighth day of Tashlumin of the Sukos Korbanos.

(d) In fact - we learn Shavu'os from Pesach rather than from Sukos, on the basis of the principle 'Tafasta Merubeh Lo Tafasta ... '. Whenever we have a doubt about numbers (such as seven or eight), it is always preferable to accept the smaller number, which cannot be wrong (since seven is included in eight), whereas eight is not included in seven, and might therefore prove to be the wrong choice.

5)

(a) We learn Sukos from Pesach (in the Pasuk "be'Chag ha'Matzos, u've'Chag ha'Shavu'os u've'Chag ha'Sukos") - with regard to the Mitzvah of Linah (the obligation of remaining overnight in Yerushalayim).

(b) We learn Linah by Pesach from the Pasuk "u'Fanisa va'Boker ve'Halachta le'Ohalecha", which cannot possibly be referring to the morning of Yom-Tov itself - because it would be forbidden to go home on Yom-Tov, due to the Isur of Techumin.

(c) Initially, we interpret the Mishnah, which writes with regard to Shavu'os which falls on Erev Shabbos 'Beis Hillel Omer, Ein Lah Yom Tavo'ach', to mean - that Shavu'os has *no Tashlumin* at all, posing a Kashya on Rebbi Elazar Amar Oshaya, who learned on the previous Amud that it *does*.

(d) What the Tana really means is - that when Shavu'os falls on Erev Shabbos, it does not require a Yom Tavo'ach (since one is permitted to bring the Yom-Tov Korbanos on Yom-Tov).

(a) We just explained that when Beis Hillel say 'Ein Lah Yom Tavo'ach', they mean to say that one is permitted to bring (even) the Olas Re'iyah on Yom-Tov, and Beis Shamai forbid it. This appears to be exactly the same Machlokes as we learned at the beginning of our Mishnah. However, in of having taught us ...

1. ... there that even the Olas Re'iyah is forbidden on Yom-Tov, Beis Shamai nevertheless found it necessary to repeat it here (by Shavu'os that falls on Erev Shabbos) - because we would otherwise have assumed that since one cannot bring the Olas Re'iyah on the following day (Shabbos) they will concede to Beis Hillel that one is permitted to bring it on Yom-Tov (because once one does not bring the Korbanos on the following day, we are afraid that he may forget and not bring them altogether).
2. ... here by Shavu'os that falls on Erev Shabbos that one is permitted to bring the Olas Re'iyah on Yom-Tov, Beis Hillel nevertheless found it necessary to repeat it there (by Yom-Tov that falls on another day of the week) - because we would otherwise have assumed that there, since it is possible to bring the Korbenos ha'Chag on the following day, they will concede to Beis Shamai that it is forbidden to bring them on Yom-Tov.

(b) When the Beraisa says 'Mi she'Lo Chag Shiv'as Yemei Pesach ... *ve'Yom-Tov shel Atzeres*, Shuv Eino Chogeg' - it means to include the seven days of Tashlumin of Shavu'os ('Yom Tavo'ach shel Atzeres').

(c) We amend 've'Yom Tavo'ach shel Atzeres' - to 'vi'Yemei Ta'vo'ach shel Atzeres'.

(a) In a Beraisa learned by Rabah bar Shmuel, the Torah compares Shavu'os to Rosh Chodesh with regard to the number of days on which one brings the Korbanos of the day. 'Maneh Yamim ve'Kadesh Chodesh' is the Torah's command to count the days and sanctify Rosh Chodesh; in other words, since it is *days* that one counts to make up each month (and not weeks), Rosh Chodesh therefore has one day on which to bring the Musaf of Rosh Chodesh.

(b) We initially understand the Hekesh of Shavu'os to Rosh Chodesh - to mean that, just as Rosh Chodesh (because it is counted in days), has only one day on which to bring its Korbanos, so too, Shavu'os (by which the Torah writes "Tisperu Chamishim *Yom*"), also has only one day on which to bring its Korbanos (and no Tashlumin).

(c) Rava refutes that contention on the basis of Abaye, who learns from the Pasuk "Shiv'ah Shavu'os Tispar Lach" - that besides counting the days towards Shavu'os (Sefiras ha'Omer), one must also count the weeks (so who says that it is one day of Tashlumin that one gives Shavu'os? Perhaps it is a week?)

(d) It is even more logical to consider the weeks of Shavu'os (and to therefore give a week of Tashlumin) rather than a day (like Rosh Chodesh, as we thought at first) - because the very name of the Yom-Tov ('Shavu'os') suggest that the main aspect of the Yom-Tov is the (seven) weeks and not the (fifty) days.

(a) Rebbi Eliezer ben Ya'akov in a Beraisa learns Tashlumin on Shavu'os from the Pasuk "u'Kerasem ... Mikra Kodesh ... u've'Kutzrechem" - because what the Pasuk is saying that the Mikra Kodesh of Shavu'os (with regard to the Korbanos) should coincide with the harvesting of the corn, which can only be referring to the extension of Shavu'os (in the form of Shiv'as Yemei Tashlumin).

(b) This cannot possibly be speaking about Yom-Tov itself - because harvesting is forbidden on Yom-Tov.

(c) We now have two sources for Tashlumin. In fact, we need both. We need ...

1. ... the Beraisa, despite the fact that we have Rebbi Elazar Amar Rebbi Oshaya (the Hekesh of Shavu'os to Pesach) - because from the latter, we would learn from the Hekesh to Pesach that work is forbidden during the days of Shiv'as Yemei Tashlumin of Shavu'os.
2. ... Rebbi Elazar Amar Rebbi Oshaya, in spite of the fact that we have the Beraisa ("u'Kerasem ... u've'Kutzrechem") - because from the latter, we would not know how many of Tashlumin there are.