Chagigah 17B

דכתיב: ״ופנית בבקר והלכת לאהליך״.

The Talmud answers: One may leave Jerusalem only in the morning, after staying there for the night following the Festival, as it is written following the laws of the Paschal offering: “And you should turn in the morning and go to your tents” (Deuteronomy 16:7).

תנן: עצרת שחל להיות ערב שבת, בית שמאי אומרים: יום טבוח אחר השבת, ובית הלל אומרים: אין לה יום טבוח. מאי לאו, אין לה יום טבוח כלל? לא, שאינה צריכה יום טבוח.

§ We learned in the Mishnah: If the festival of Shavuot occurs on Friday, Beit Shammai say: The day of slaughter is after Shabbat; and Beit Hillel say: It does not have a day of slaughter. What, is it not that it does not have a day of slaughter at all; i.e., there are no days of redress for an offering that was meant to be sacrificed on the festival of Shavuot itself? The Talmud rejects this: No, Beit Hillel means that it does not require a day of slaughter.

ומאי קא משמע לן ⁠— דמקרבינן ביומיה, הא איפליגו בה חדא זימנא! דתנן, בית שמאי אומרים: מביאין שלמים ואין סומכין עליהם, אבל לא עולות, ובית הלל אומרים: מביאין שלמים ועולות וסומכין עליהם.

The Talmud asks: And what does this teach us; that all offerings are sacrificed on their day? But they have already disputed this once, as we learned in a Mishnah: Beit Shammai say: One may bring peace-offerings on a Festival but one may not place his hands on them. However, one may not bring burnt-offerings at all; and Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them. Why is it necessary to restate this argument in different terms?

צריכא, דאי אשמעינן בהא: בהא קא אמרי בית שמאי, משום דאפשר למחר. אבל הכא, אימא מודו להו לבית הלל.

The Talmud answers: It is necessary, for had the Mishnah taught us only this case, that Beit Shammai prohibits bringing burnt-offerings on a Festival, we might have said: It is with regard to this case, a regular Festival followed by a weekday, that Beit Shammai state their opinion, because it is possible to sacrifice these burnt-offerings on the following day, on the day of slaughter after the Festival; but there, with regard to a Shavuot that occurs on a Friday, when one cannot sacrifice offerings on the following day, you might perhaps say that they agree with Beit Hillel that the burnt-offerings should be sacrificed on the Festival itself. It was therefore necessary to state that Beit Shammai’s view is the same in both cases.