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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 or even Shalmei Chagigah.
What do Beis Hillel say?

(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.
What is the basis of their Machlokes?

(c) What do Beis Shamai mean when they say that, when Shavu'os falls on Friday, the Yom Tavo'ach is on Sunday?

(d) What do Beis Hillel say?

(a) When do Beis Hillel concede to Beis Shamai that Yom Tevo'ach falls on Sunday?

(b) The Tana forbids the Kohen Gadol to wear his Yom-Tov clothes.
When does this apply?

(c) Is he referring to the Bigdei Kehunah that the Kohen Gadol normally wore during the Avodah?

(d) What is the reason for this Halachah?

(a) What do we learn (with regard to Tashlumin on Shavu'os) from the Pasuk in Re'ei "be'Chag ha'Matzos, u've'Chag ha'Shavu'os u've'Chag ha'Sukos"?

(b) We initially contend that we 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 how many respects is Shemini Atzeres independent?

(c) On what grounds do we reject this contention?

(d) Then on what basis *do* we learn Shavu'os from Pesach rather than from Sukos?

5)

(a) In what regard do we learn Sukos from Pesach (in the Pasuk "be'Chag ha'Matzos, u've'Chag ha'Shavu'os u've'Chag ha'Sukos")?

(b) We learn Linah by Pesach from the Pasuk in Re'ei "u'Fanisa va'Boker ve'Halachta le'Ohalecha".
How do we know that the Torah is not referring to the morning of Yom-Tov itself?

(c) How do we initially interpret the Mishnah, which writes with regard to Shavu'os which falls on Erev Shabbos 'Beis Hillel Omer, Ein Lah Yom Tavo'ach'? What problem does that raise?

(d) Then what *does* the Tana mean?

(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.
Having taught us ...

1. ... there that even the Olas Re'iyah is forbidden on Yom-Tov, why did Beis Shamai find it necessary to repeat it here by Shavu'os that falls on Erev Shabbos?
2. ... here by Shavu'os that falls on Erev Shabbos that one is permitted to bring the Olas Re'iyah on Yom-Tov, why did Beis Hillel find it necessary to repeat it by Yom-Tov that falls on another day of the week?

(b) What does the Beraisa mean when it says 'Mi she'Lo Chag Shiv'as Yemei Pesach ... *ve'Yom-Tov shel Atzeres*, Shuv Eino Chogeg'?

(c) How do we amend the new Lashon 've'Yom Tavo'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.
What does 'Maneh Yamim ve'Kadesh Chodesh' mean? How many days does one therefore have on which to bring the Korban Musaf of Rosh Chodesh?

(b) How do we initially understand the Hekesh of Shavu'os to Rosh Chodesh? How many days do we think one has on which to bring the Korbanos of Shavu'os?

(c) Rava refutes that contention on the basis of Abaye's Derashah.
What does Abaye learn from the Pasuk in Re'ei "Shiv'ah Shavu'os Tispar Lach"?

(d) On what grounds is it even more logical to consider the weeks of Shavu'os (and to therefore give a week of Tashlumin) rather than to give a day (like Rosh Chodesh, as we thought at first)?

(a) How does Rebbi Eliezer ben Ya'akov in a Beraisa learn Tashlumin on Shavu'os from the Pasuk in Emor "u'Kerasem ... u've'Kutzrechem"?

(b) How do we know that this is not speaking about Yom-Tov itself?

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

1. ... the Beraisa, seeing as we have Rebbi Elazar Amar Rebbi Oshaya (the Hekesh of Shavu'os to Pesach)?
2. ... Rebbi Elazar Amar Rebbi Oshaya, seeing as we have the Beraisa ("u'Kerasem ... u've'Kutzrechem")?

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