Resources for Chagigah 7
1. The גמרא makes a דרשה that the קרבן עולה must come from “זבחים” and not from עופות ומנחות. Incredibly, see the רמב"ם in הלכות חגיגה פּרק א הל' א who says that the קרבן עולה can come בין מן העוף בין מן הבהמה. This is echoed by the סמ"ג in רכ"ח and the חינוך in מצוה תפּ"ט. This seems explicitly against our גמרא. Almost all the מפרשים on the רמב"ם say that the רמב"ם must have had a different text in our גמרא. The מהר"י קורקוס brings a מכילתא that has the word כספים instead of עופות ומנחות. According to that, the דרשה was just coming to tell you that לא יראו פּני ריקם means you need to come with a קרבן and not a donation of cash. The חינוך even goes farther than the רמב"ם and says you only need to bring one bird, even though every קרבן with a bird requires a קן (two birds). It sounds like he read the פּסוק literally--just don’t come empty handed.
2. The גמרא brings a ברייתא that says that “ואין נראין ריקנים משום שנאמר ולא יראו פּני ריקם". It doesn’t seem like the דרשה added anything and just repeated the פּסוק!? See the שפת אמת who says it is teaching you that if you come to the עזרה on the first day of יו"ט ten times, then you must bring a קרבן each time according to everyone. This would be a major חידוש להלכה and he admits that the רמב"ם does not mention this. See the מרומי שדה at the beginning of חגיגה who suggest that it is teaching you that if you come to the עזרה without a קרבן you are not even יוצא the מצוה of ראיית פּנים since the קרבן is a תנאי in the מצוה.
3. The גמרא says that one cannot bring נדרים ונדבות on יו"ט. The תוספות in ד"ה עולות נדרים asks why you can’t bring שלמים of נדרים ונדבות on יו"ט when by bringing them you would be fulfilling your obligation of שלמי שמחה (which must be done on every day of יו"ט)? One answer he brings is from ר' אלחנן ור"י who says you can’t be יוצא the מצוה of שלמי שמחה unless you bring the קרבן specifically for the purpose of being יוצא שלמי שמחה and not when it is brought for the purpose of fulfilling a נדר. See the טורי אבן who does not understand why this would be true or where this חילוק came from. Rather, he says that even though you are יוצא שלמי שמחה with any קרבן meat, you can only be מקריב something on יו"ט if it’s main purpose is for something that must be done on יו"ט. See the צל"ח on דף ו' ע"ב who has a novel approach to the מצוה of שמחה. He says that there are two parts to the מצוה of שלמי שמחה: the first part is that one must eat from בשר קרבן on all seven days of the holiday. This includes נדרים ונדבות or even eating from other people’s קרבנות. The second part of the מצוה is the הבאת הקרבן, i.e. that one must bring a קרבן לשם שלמי שמחה during the holiday. This need only be done once. According to that, one could have suggested that our תוספות who says that the קרבן must be brought לשם שלמי שמחה would be referring to that second part of the חיוב. However, according to the צל"ח, as long as one brought the נדרים ונדבות with the intention of being יוצא שלמי שמחה it should have been able to be brought on יו"ט and תוספות doesn’t seem to be saying that. See the אבי עזרי in הלכות חגיגה פּרק בּ הל' י who says a similar idea to the צל"ח except that he says that second חיוב requires that a special קרבן be brought just for שלמי שמחה and that one cannot use נדרים ונדבות to fulfil that obligation. Based on that our תוספות would read beautifully and would be referring to that חיוב. However, the חזון אי"ש strongly disagrees and says we never find two separate מצוות of שלמי שמחה in the משניות or גמרא.
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