Question: Why does Beis Shamai need to give the reason of "ve'Chagosem", since we will later say "Lachem" - 've'Lo li'Gavohah"?

Answer: In order not to Darshen erroneously "la'Hashem" - 'Whatever is for Hashem'.

Question: Nevertheless, the Kashya remains why Beis Hillel needs to say "Whatever is for Hash-m", why is it not permitted anyway, seeing as Beis Hillel holds of 'Mitoch' ...

Reason: And there is a slight necessity, to prevent people from saying that 'Your table is full, and the table of your Master is empty', as Tosfos explained above in the first Perek (on Daf 12. At the end of DH 'Hachi Garsinan').

Answer: In order not to Darshen erroneously "ve'Chagosem Chag" - 'a Chagigah yes, but not an Olah'.

Text #1: From Rashi later this appears to be correct text.

Explanation #1: In that case, initially, when the Gemara thinks that it is coming to teach us that Nedarim and Nedavos cannot be brought on Chol ha'Mo'ed, it means to say that 'Whatever cannot be brought on Pesach ... ', such as a Todah and whatever is similar to it.

Explanation (cont.): Since, according to the Tana Kama, a Todah cannot be brought on Pesach, even on Chol ha'Mo'ed.

Refutation #1: And this is a Dochek, because how do his (the Tana Kama's) words imply that Nedarim and Nedavos, other than a Todah, cannot be brought on Chol ha'Mo'ed?

Suggested Answer: And if you try to say that 'Whatever cannot be brought on Pesach" refers to Yom-Tov (itself) ...

Refutation: Then it will be similar to Succos?

Refutation #2: Furthermore, if you say that, why does the Torah need to write "be'Chag ha'Shavu'os" to teach us that they cannot be brought on Shavu'os, seeing as they cannot be brought even on Chol ha'Mo'ed Succos.

Refutation #3: Moreover, it doesn't go well even according to the Gemara's Maskana, which establishes it in connection with 'Bal Te'acher' ...

Refutation #3 (cont.): And what the Beraisa means is - that whatever is fit to be brought on Pesach, with reference to what was due to be brought before Pesach, can be brought on Shavu'os and Succos, meaning that one should delay bringing it either on Shavu'os or on Succos.

Refutation #3 (cont.): But how can he bring it on Shavu'os, seeing as it does not have a Chol ha'Mo'ed?

Suggested Answer: And if you try to say that 'Nedarim and Nedavos can be brought on Yom-Tov' ...

Refutation: But the implication is that, apart from Rebbi Elazar b'Rebbi Shimon, none of the Tana'im hold like that?

Forced Answer: And it is a Dochek to explain 'Ba be'Chag Shavu'os' to mean that when Yom-Tov arrives, he should bring it either before or after Yom-Tov, but not on Yom-Tov itself.

Text #2: The correct text is therefore 'Whatever can be brought on Pesach and on Shavu'os, can be brought on Succos.

Explanation #2: According to the Salka Da'atach 'Whatever cannot be brought on Pesach' i.e. the Todah, and similarly whatever other Nedarim and Nedavos, which cannot be brought on Shavu'os, as the Tana Kama specifically states, 'cannot be brought on Succos', even on Chol ha'Mo'ed.

Explanation #2 (cont.): Whereas according to the Maskana, the Gemara is saying that - 'Whatever can be brought on Pesach and on Shavu'os' - i.e. whatever is fit to be brought in the time-frame that covers both of them (in other words, that two Yamim-Tovim have passed in the right order) 'is brought on Succos' (meaning that it must be brought (at the latest) on Chol ha'Mo'ed Succos).

Explanation #2 (cont.): 'And whatever is not brought ... ' i.e. Whatever is not fit to be brought on both Yamim-Tovim, only on Shavu'os but not on Pesach, need not be brought on the following Pesach.

Explanation #2 (cont.): The earlier phrase - ' ... is brought on Succos' is Davka (i.e. it must be brought ... on account of Bal Te'acher).

Explanation #2 (cont.): Whereas the latter phrase - ' ... it is not brought on Succos' is not Davka (i.e. he need not bring it if he does not want to), seeing as he has up to the Succos of the following year to bring it).

Conclusion: But if one wants, one is permitted to bring it on Chol ha'Mo'ed. And this is easily understood.