בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:
Beth Shammai say: [Festival] peace-offerings may be brought [on yom tov], for they are for human consumption; but s'michah (the placing of the hands on the head of the offering) may not be performed (on yom tov), s'michah being forbidden by reason of shvuth ("resting" from labor on yom tov). For he leans on it with all of his strength, so that it is as if he is making use of an animal (on yom tov). But s'michah is performed on the eve of the festival, Beth Shammai not holding that s'michah must immediately preceded slaughtering.] Burnt-offerings, however, are not (to be brought on yom tov) [except temidin and mussafin, which are congregational offerings and whose time is fixed. But one may not bring individual burnt-offerings, for they are not for human consumption. And even oloth re'iah (burnt-offerings of "visitation") are sacrificed on the other (intermediate) days of the festival, but not on yom tov itself, Scripture stating (Numbers 29:39): "A solemn assembly shall there be for you" — for you, but not for the Most High.] And Beth Hillel say: It is permitted to bring peace-offerings and burnt-offerings and to perform s'michah upon them. [Festival peace-offerings and burnt-offerings are brought, it being written (Deuteronomy 16:8): "a solemn assembly for the L rd" — everything which is for the L rd. But all agree that vow-offerings and gift-offerings are not offered on a festival, neither burnt-offerings nor peace-offerings.]
Tosefta Chagigah
What is the "laying of hands" that Beit Shammai disagreed about? They say, "There is no laying of the hands on festivals, and [as to] peace offerings, he brings them and lays hands on them on the evening before the festival." [And] Beit Hillel says, "They bring peace offerings and burnt offerings and lay their hands on them [on the day of the festival]" (Chag. 2:2-3). Said Beit Hillel to Beit Shammai, "Since at a time that you do not permit commoners (non-priests) to perform [laying of the hands], you permit it to be performed for the Most High, thus, at a time that you do permit commoners to perform [laying of the hands], is is not logical that you should [certainly] permit it [to be performed] for the Most High?" Beit Shammai said to them, "Vows and freewill offerings are proof, since they are permitted to be performed by commoners but are not permitted for the Most High." Beit Hillel said to them, "No. If you are speaking of vows and freewill offerings, which do not have a fixed time, what would you say regarding festival offerings, which do have a fixed time?" Beit Shammai said to them, "However, there are instances that a festival offering has no fixed time, since if [one did not bring a festival offering] on the first Yom Tov of the festival, he [nonetheless] may celebrate the whole festival and on the last day [he brings it]." Abba Shaul would state a different version [of this exchange] in the name of Beit Hillel: "Since at a time when your stove is closed down, the stove of your Master is open, then at a time that your stove is open, would not the stove of your Master also be open?" Another version: "It is in order that your table not be full, while the table of your Master is empty."
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