Resources for Chagigah daf 17
1. The משנה (according to our גירסא) says ב"ה אומרים, אין יום טבוח אחר השבת. There is an amazing שפת אמת here who says an incredible חידוש: the words אין יום טבוח אחר השבת teach us that if יו"ט falls out on Friday and an individual for whatever reason did not bring a קרבן that day, he is not allowed to bring a קרבן on Sunday (as it says אין יום טבוח אחר השבת ) and must wait until Monday. The reason is that we don’t want to make it look like he waited till Sunday because Sunday is the real day of שבועות like the צדוקים believed.
2. רש"י in explaining the words “יום טבוח אחר השבת” says that יום טבוח refers to bringing the עולת ראייה and שלמי חגיגה. That would mean that the משנה on the previous daf that says that ב"ש holds that you are allowed to bring שלמים on יו"ט would only be referring to the שלמי שמחה. See תוספות in ד"ה יום טבוח who asks why would בית שמאי not allow you to bring the שלמי חגיגה on יו"ט when they are also a type of שלמים? Notwithstanding, תוספות admits that the ירושלמי seems to be explicitly going like רש"י. See the תוספות הרא"ש here who explains that שלמי חגיגה have תשלומין for seven days, whereas שלמי שמחה do not and that is why you can only bring שלמי שמחה on יו"ט according to ב"ש. See also the מהרש"א here who explains רש"י as follows: the reason ב"ש allows you to bring שלמים and not עולות on יו"ט is because you can only do מלאכת אוכל נפש for you and not לגבוה. The שלמי שמחה are for primarily for the person to eat and just brought as a קרבן. By contrast, the שלמי חגיגה are primarily for Hashem and we get to eat some of it as it says וחגותם אותו חג לה.
3. The גמרא says that there is תשלומין for שבועות for a full week. See the חק יעקב in סימן תע"ג ס"ק א who says an incredible חידוש based on our גמרא: he says that if one did not recite the ברכה of שהחינו on שבועות, he can recite any time during the next seven days which is חול גמור! See the שער הציון there in ס"ק ה who disagrees and says that the ברכה of שהחינו is תלוי on the דין רגל and not whether there is תשלומין or not. Presumably, the חק יעקב held that any amount of יו"ט, even just for bringing קרבנות, is sufficient.
See the ערוך לנר סוכה דף נ"ה who asks an interesting question: on יו"ט, all of the משמרות of כהנים were entitled to the meat of the קרבנות brought on account of the יו"ט. Would this be true of קרבנות brought during the seven days after שבועות? He answers that if we learn it from a regular דרשה like רבה בר שמואל does, then perhaps not. But if it is learnt from a היקש like ר' אלעזר אמר ר' אושעיא does, then we have a principle of אין היקש למחצה and all the כהנים would split the meat just as on יו"ט.
4. The גמרא says that there is a מצוה לממני יומי ומצוה לממני שבועי. There is a שיטת רבינו ירוחם in נתיב ה חלק ד who says that the מצוה of ספירת העומר has two distinct parts. One is to count weeks and one is to count months. The מצוה to count days remains מדאורייתא even nowadays. However, the מצוה to count weeks is only דרבנן as a זכר למקדש. See the אור שמח in הלכות תמידין ומוספין פּרק ז הל' כ"ב who explains this שיטה based on our גמרא. From the לימוד of מנה ימים וקדש חודש, מנה ימים וקדש עצרת, we learn one day of שבועות. However, from the לימוד of שבעה שבועות תספּר לך we learn that there is a week of תשלומין for קרבנות. Since there are no קרבנות today, it makes sense that counting weeks would only be זכר למקדש and counting the days would remain דאורייתא.
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