Talmud for Chagigah 2:3

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, 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. [But s'michah is performed on the eve of the festival, Beth Shammai not requiring: "And he shall place … and he shall slaughter" (Leviticus 1:4-5), that slaughtering immediately follow placing.] [Individual] burnt-offerings, however, are not (to be brought on yom tov), [even the burnt-offering of "seeing"; for it can be offered on the other days of the festival, it being written (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 [of "seeing"] and to perform s'michah upon them, [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, whether burnt-offerings or peace-offerings, are not sacrificed on yom tov.]

Jerusalem Talmud Beitzah

HALAKHAH: ⁵⁶This Halakhah also appears as Ḥagigah2:3 (ח). The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before⁵⁷While the ritual of rehabilitating the healed sufferer from skin disease nowhere explicitly requires leaning on the sacrifice, it is written there (Lev. 14:13) that “the reparation sacrifice follows the rules of the purification sacrifice”, and for the latter (Lev. 4) it is written repeatedly “he leans-on and he slaughters”, implying first that leaning on is required and second that the two actions have to be close in time.; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before⁵⁸Since these are sacrifices in satisfaction of a voluntary vow, no fixed time table is given here.. Where do they disagree? The festival well-being offerings⁵⁹These are religious obligations, not voluntary vows. As well-being offerings they have no fixed time table (but they cannot be brought before the holiday), as obligatory offerings at fixed times, on the holidays of pilgrimage, they are more like the offering of the healed sufferer from skin disease whose sacrifice is required on the eighth day of his procedure.. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings⁶⁰If the eighth day has passed, the sacrifice can be brought at any time. This emphasizes that the essential point in the disagreement is the role of the fixed time frame for the festival offerings..

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