Implied question: This is a mere Dichuy (rejection). Rav Ashi himself holds unlike this in Shabbos (155a)! Rav Ashi said "now that we say that Tzedadin are forbidden..."

Answer: Rather, here he means that we cannot learn from here.

Observation: This is taught in Beitzah (19a), and there it is primary. Here it was taught by the way, since we discuss Chagigah.

Support: There [the Mishnah] elaborates more to explain.

Inference: We can prove from this that Beitzah was taught before Chagigah.

Explanation: Even though [all of Yisrael] were not proper [to offer] on the first day, they bring them on the second day, even according to the opinion that [the other days] are Tashlumin for the first day;

Since the Ikuv (what prevented him from offering on the first day) was due to the day, like I explained above, he is called proper.

Explanation (Rashi): Korbanos Re'iyah and Chagigah, which are not offered on Yom Tov or Shabbos (are offered on Yom Rishon).

Objection: One cannot say so. Why can't Chagigah be offered [on Yom Tov]? Why is it different than Shelamim according to Beis Shamai?

Defense (of Rashi): However, the Yerushalmi brings [like Rashi explains] that Beis Shamai said to them "Nedarim and Nedavos prove [that one may not offer Chagigah on Yom Tov]. They are permitted for commoners, and forbidden for Hash-m!" (Turei Even - the Sugyos in Beitzah 20a and Megilah 5a show that the Bavli holds that all permit Chagigah on Yom Tov. However, we see that the Yerushalmi was not concerned for Tosfos' objection to Rashi - PF.)

Citation (Yerushalmi - Beis Hillel): You cannot learn from Nedarim and Nedavos, which do not have a fixed time, to Chagigah, which has a fixed time!

Citation (cont. - Beis Shamai): Also Chagigah does not have a fixed time, for if one did not offer it on the first day, he may bring it any time during the festival!

Citation (cont. - Beis Hillel): Since if he did not offer it during the festival, he cannot offer it after the festival, this is considered a fixed time.

Inference: This shows that they argue even about Chagigah, like Rashi explained.

Explanation #1 (Rashi): He does not wear his nice garments in his house and in the market not at the time of Avodah. It does not discuss Bigdei Kehunah. Rather, he does not beautify himself on that Yom Tevo'ach, so everyone will understand that it is not Yom Tov.

Question #1 (my Rebbi): The words connote unlike this. It should have said "nice garments"!

Question #2: Why does it say only the Kohen Gadol? Also others [should not beautify themselves]!

Explanation #2 (my Rebbi): We discuss the eight Begadim. On Yom Tov, the Kohen Gadol normally wore them in order to serve, due to honor of the day;

On Yom Tevo'ach he would not wear them in order to serve, lest it seem like it is Yom Tov.

Proof - Citation (Yerushalmi - R. Yosi bar Bun citing Reish Lakish): Every day the Kohen Gadol wears his garments and goes and offers the morning Tamid.

Citation (cont.): If there are Nedarim and Nedavos, he offers them and goes and eats in his house. He comes and offers the afternoon Tamid.

Citation (cont. - R. Ukva citing Reish Lakish): He did so only on Shabbos and Yom Tov.

Explanation: He would not normally wear his garments and serve, only then, due to honor of the day. However, if he wants, he offers whenever he wants, like the Mishnah says in Yoma (14a) "he had first precedence to offer."

On Yom Tevo'ach, all agree that he did not wear [his garments], lest it seem that it is Yom Tov.

Citation (Yerushalmi - R. Yosi bar Bun): David died on Shavuos, and all of Yisrael were Onenim, and they offered the next day!

Explanation: This implies that there was Tashlumin.

Question (R. Elchanan): In any case they did not offer on the first day, for it was Shabbos, like it connotes in Shabbos (30a) that David died on Shabbos!

Answer: Perhaps [R. Yosi bar Bun] argues with this [and holds that he did not die on Shabbos].

Explanation #1 (Rashi): Shemini Atzeres is called an independent Regel because it has its own name, and it is not included in Sukos;

"Berachah" refers to blessing the king, like it says "ba'Yom Shemini Shalach Es ha'Am [va'Yvarchu Es ha'Melech]."

Question #1 (R. Tam) Citation (Sukah 47a): Just like Chag requires Shir, Korban, Berachah and Linah, also Shemini Atzeres requires Berachah, Korban, Shir and Linah;

Citation (cont.): Doesn't "Berachah" refer to Zman (Shehecheyanu)? No, it refers to [mentioning the festival in] Birkas ha'Mazon and Tefilah!

Question #2: The words "a Berachah unto itself" connote that it applies also on other days.

Support: The Yerushalmi asked what is "a Berachah unto itself"?, and answered that it is Zman. It then asked "does Zman apply all seven days?!"

Inference: It holds that [Berachah] refers to Birkas ha'Mazon and Tefilah, which apply all seven days.

It explains there how we know that it is an [independent] Regel, for [in the Korban Musaf of] all the other days it says "uva'Yom", and here it says ba'Yom, to teach that it is an independent Regel.

Explanation #2 (R. Tam): Berachah refers to mentioning Shemini Atzeres in Birkas ha'Mazon and Tefilah. Regel refers to Linah, that one must lodge the night [after the last Yom Tov] in Yerushalayim.

Explanation #3 (regarding Regel - R. Chananel): Regel refers to Avelus.

Support: In Mo'ed Katan (24b), it says that [if one observed Shiv'ah one day before Sukos], the mourner has gone through Erev Chag, Chag, and the eighth day. [Each of these counts like seven days], so this is 21.

R. Tam established both of these in his [Piyut for] Ma'ariv [of Shemini Atzeres] "Linas Sheloshim Yidchem ka'Asher Avelim Yenachem."

Explanation: [The Gemara] did not teach Birkas ha'Melech, since it refers to [matters that apply to also] on other days, and Birkas ha'Melech does not apply then;

It did not teach Linah according to Rashi and R. Chananel, because this is obvious! (Rashash questions this, for it taught Korban, even though it is explicit in the Torah!)

Explanation (cont.): Rashi did not explain Shir. R. Tam explains that its Mizmor is complete, for on other days of the Chag (Chol ha'Mo'ed) one says HUMBH"Y, like it says there. (This is an acronym for Havu la'Shem, ul'Rasha, Mi Yakum, Binu Bo'arim, Hasirosi, Yimotu.)

[Sometimes] he begins a Mizmor on one day, and finishes it on another. (E.g. Mi Yakum and Binu Bo'arim are both parts of Tehilim 94.) Here (Shemini Atzeres), he says a full Mizmor.

Assertion: R. Ezri'el found that he says Lamenatze'ach Al ha'Sheminis (for the Shir for Shemini Atzeres).

Rebuttal (Ri): That was said regarding Pesukei d'Zimra, just like we add Mizmorim on Shabbos.

Defense: In any case, it connotes that they used to say it in the Mikdash, since it was enacted to say [it].

Explanation #1: This is because 200 includes 100, so in any case the amount you took is correct [even if you should have taken more].

Explanation #2: Some say that there is no limit to the larger amount. You can always add. However, there is a limit to the smaller amount.

Rejection: Tana'im argue in Toras Kohanim about a Zavah.

Citation (Toras Kohanim) Suggestion: "Yamim" cannot refer to less than two. Perhaps it refers to many days!

Citation (cont. - R. Akiva): Whatever connotes many or few, if you seized the many, you did not seize.

Citation (cont. - R. Yehudah): If there are two measures, one with a limit and one without a limit, we measure with the one with a limit, but not with the one without a limit.

Citation (cont. - R. Nechemyah): ... Does the verse come to open or to lock? (Malbim - if you will say that it is more than two, the Torah concealed the number.)

(Note: Seemingly, Explanation #2 is like R. Yehudah. Perhaps Tosfos rejects this, for the Gemara applies Tafasta Mu'at even when the larger amount has a limit, i.e. in our Sugya, it is at most eight! However, he could have rejected Explanation #2 from our Sugya itself, like Tosfos in Sukah (4b) did!)

Explanation: This is like R. Eliezer ben Yakov and R. Meir. According to the first Tana, R. Shimon and R. Elazar b'Rebbi Shimon (Rosh Hashanah 5a), we learn from "u'Fanisa va'Boker v'Halachta l'Ohalecha" - whenever you turn (i.e. you are permitted to return), it is only in the morning.

From there we include in Pesachim (95b) that Pesach Sheni requires Linah, without a verse. (We rely on u'Fanisa.)

Explanation #1 (Rashi): The verse means [that one returns] on Chol ha'Mo'ed. It cannot mean on Yom Tov, for it is forbidden due to Techumim. (One may not go more than one or 12 Mil outside the city on Yom Tov.)

Objection: This is possible only according to R. Akiva. According to Rabanan, how can we answer? [They hold that] there is no Isur Techumim mid'Oraisa!

Answer: Some say that they hold that the Techum of 12 Mil [is mid'Oraisa].

Support: It says so in the Yerushalmi "the clearest opinion is 12 Mil, corresponding to Machaneh Yisrael."

Objection: The Bavli disagrees.

Source #1: In Shabbos (69a) regarding one who forgot the Ikar of Shabbos (he forgot all of the Melachos), the Gemara asks "in what sense did he know that it is Shabbos?";

It answers that he knew that Techumim are forbidden, according to R. Akiva. It does not say according to everyone!

Source #2: Also in Beitzah (36b), regarding one may not ride [on an animal on Shabbos and Yom Tov], the Gemara said that this is lest he leave the Techum;

The Gemara tried to infer that Techumim are mid'Oraisa, but rejected this. Rather, it is a decree lest one break off a branch.

Inference: Rabanan do not agree at all about Techumim [mid'Oraisa].

Explanation #2 (Rashi in Rosh Hashanah 5a): The verse cannot mean [that one returns] on Yom Tov, for during the day he must appear in the Azarah!

Explanation #3 (R. Ezriel, from a Tosefta): After the last Yom Tov they return to their houses, like it says "ba'Yom ha'Shemini Shalach Es ha'Am";

Citation (Tosefta) Suggestion: Perhaps they do not require Linah!

Citation (cont.) Rejection: "Uva'Yom Esrim v'Sheloshah la'Chodesh Shalach Es ha'Am." How was this? During the day they received permission [from the king to leave], and rose early and went [home] on the day after Shemini [Atzeres], i.e. the 23rd.

Support #1 (for R. Ezriel, that Linah is only one night): The Ri brought a proof from the Sugya [in Perek] Lulav and Aravah (Sukah 47a) of saying Zman on Shemini Atzeres, [which says] that Bikurim require Linah;

Inference: Linah [of Regalim] resembles [Linah of] Bikurim, which is one night.

Support #2 - Citation (Sifri): "V'Halachta l'Ohalecha" teaches that the Regalim require Linah;

Citation (cont.): What is the source to include [Korbanos of] birds, Menachos, wine, Levonah (frankincense) and wood? It says "u'Fanisa va'Boker" - whenever you [re]turn, it is only from the morning and onwards.

Citation (cont. - R. Yehudah) Suggestion: Perhaps Pesach Katan (i.e. Sheni, requires Linah...)!

Inference: Linah of Regalim is only like these others, i.e. one night.

Implied question: In Sukah (47b), the Gemara asked "does Zman apply all seven days?!" (What was difficult? Also Linah is not all seven days!)

Answer: The Gemara could have asked "[also] according to you, Linah [is not all seven days]!" Rather, it was not concerned to ask at all.

Question: In Zevachim (97a), R. Tarfon says "if one cooked [Kodshim] in a pot from the beginning of the Regel... one may cook in it at the end of the Regel. (We are not concerned for absorptions of Nosar in the pot.)

Citation (97a): We learn from "u'Fanisa va'Boker" - the verse makes all of them like one morning.

Inference: Since regarding Nosar they are considered one day, this connotes that Linah is required all seven days!

Answer #1 (Ri): In the conclusion, we give another answer there, because what he cooked every day Kashered the absorptions of the previous day.

Answer #2 (R. Elchanan): There are two matters of Linah. One is due to Yom Tov, and the other is due to [offering] a Korban, which obligates Linah, and this is even on Chol ha'Mo'ed. (Maharsha - if one entered the Mikdash on Yom Tov Rishon, he must stay seven days due to Yom Tov. If he entered and offered during Chol ha'Mo'ed, he must stay one night due to the Korban. Sefas Emes - Linah due to Yom Tov is one night. Most people offer Korbanos every day of the Regel (e.g. for Simchah), so every night they must stay.)

Support #1: The teaching of Bikurim connotes like this. It taught Linah and Korban. This connotes that it requires Linah due to Yom Tov. (Si'ach Yitzchak - the day that one brings Bikurim, it is like Yom Tov for him, like the Yerushalmi says.)

Support #2: The Yerushalmi says regarding the Mishnah of Bikurim "this is when there is no Korban with them. If there is a Korban with them, without this (Linas Bikurim), they require Linah due to the Korban."

Implied question: Why doesn't he ask from the Mishnah? They agree that when [Shavuos] is on Shabbos, Yom Tevo'ach is after Shabbos (and the Kohen Gadol does not wear his garments).

If there is Tashlumin all seven days, they should wait until Monday, when there is no problem due to Tzedukim!

Answer: They did not want to delay so much.

Question (R. Meshulam): Where did the Torah say to count days to be Mekadesh the month?

Explanation #1: [Due to this] he corrected the text to say "count years to be Mekadesh Yovel."

Support - Citation (Toras Kohanim): It is a Mitzvah to count Shemitos to be Mekadesh Yovelos.

Consequence: [R. Meshulam] corrected the text also in Rosh Hashanah (5a) and Menachos (65b) in the Sugya of Tzedukim, who used to say that Shavu'os is after Shabbos.

Objection (R. Tam): It is difficult to erase [the text in] Seforim, and change to a text not found anywhere!

Explanation #2 (R. Tam): Surely, there is a Torah Mitzvah also to count days for [Kidush of] Rosh Chodesh!

Citation (Megilah 5a): What is the source that we do not count hours towards months? It says "Ad Chodesh Yamim" - you count days, and not hours.

Implied question: If so, the words ["the Torah said"] are astounding. It is only a Drashah!

Answer: We find such words in Megilah (29b) "the Torah said Chadesh (restart) and bring a Korban from the new Terumah (Machatzis ha'Shekel)."

Strengthening of answer: That Drashah is not so simple, for the Tzedukim disagree, and [expound it to] say that an individual may volunteer and bring the Tamid [from his money. Even so, it says "the Torah said."] This is from R. Elchanan.

Defense (of our text): Also here, the text says "a month is composed of [a whole number of] Menuyav (what is counted towards it, i.e. days)", for so we find in Rosh Hashanah (10b) that we learn about a young tree "just like a month is li'Mnuyav, also a year is li'Mnuyav."

Explanation: This refers to the Korban. Regarding Yom Tov, we do not need a verse [that it is only one day].

Explanation: Both of these are fulfilled. [The count of] days is for Shavu'os, and weeks for Tashlumin.

Question (R. Elchanan): We should learn from Yovel. We are not Mekadesh it regarding Shemitos, rather, only for years;

If so, here we should not count the weeks at all to be Mekadesh [them for Tashlumin, or anything else]!

Answer #1 (R. Elchanan): We need Chag ha'Shavu'os to teach that we are Mekadesh days and weeks.

Proof: If you would not say so, why do we need the Drashah of Chag ha'Shavu'os? (Bach - if we are not Mekadesh a week for Tashlumin for Shavuos, why does it say Chag ha'Shavu'os together with Chag ha'Matzos and Chag ha'Sukos?)

The Drashah of Rabah bar Shmuel "count days to be Mekadesh the month" [does not teach that there is one day for Tashlumin. Rather, it] refutes the Tzedukim! (Just like the date on which we start counting a month is known, also the date on which we start counting to Shavuos, i.e. we do not wait for Sunday, like the Tzedukim say.)

Answer #2: We do not learn from Yovel, for we learn days from days, i.e. Shavu'os from a month. We do not learn from Yovel, which is years.

Pesak: From here we learn that it is a Mitzvah to count days and weeks in Sefiras ha'Omer, for we hold like Abaye.

Explanation: It is permitted to reap and do Melachah on Yom Tevo'ach.

Citation (Yerushalmi - R. Yosi b'Ribi Bun): However, this is only if his dough finished;

This is like we taught "anyone who has [a vow] upon him wood or Bikurim", i.e. he said "it is upon me to bring wood for the Mizbe'ach or logs for the Ma'arachah", that day he may not eulogize, fast or do Melachah."

Even though the Torah permitted Melachah on [the day of] Tashlumin, one may do only what is needed for him to eat, if his dough finished;

This is like we find that one may not do Melachah on the day he offers his Korban.

Implied question: It says there "if only from R. Elazar's teaching, one might have thought that just like during the Tashlumin of Pesach, Melachah is forbidden, also during the Tashlumin of Shavu'os", i.e. mid'Oraisa!

Even though [the Isur Melachah of] Chol ha'Mo'ed for something that is not Devar ha'Avud is only mid'Rabanan, it says [that Melachah is forbidden during the Tashlumin of Pesach] due to the seventh day.

In any case the Bavli does not argue about this, that mid'Rabanan Yom Tevo'ach is forbidden, like I explained.

Question (R. Elchanan): From the Beraisa above that Rabah bar Shmuel taught (the Torah said to count days...) and R. Eliezer ben Yakov (Mikra Kodesh on which one may reap), we can show why both are needed;

Why do we need Chag ha'Shavuos, from which R. Elazar in the name of R. Oshaya (17a) learned [from Pesach, that Shavu'os] has Tashlumin all seven days?

Answer: That Beraisa comes to refute the Tzedukim's Drashah in Menachos (65b, that Shavu'os is also on Sunday).