Two of the sacrifices that are ordinarily brought by the pilgrims who come to Jerusalem for the holidays are olot re’iya and shalmei hagiga. A korban ola is sacrificed in its entirety on the altar; shelamim, on the other hand, includes a portion that is eaten by the owners. These sacrifices are those that we discussed as having no shi’ur (measurement) – there is no minimum or maximum number of sacrifices that need be brought – although the Sages did establish a minimum requirement.
The Mishna on our daf discusses four cases of people coming to bring sacrifices:
A poor person with a large family
A wealthy person with a small family
A poor person with a small family
A wealthy person with a large family.
A poor person with a large family is encouraged to bring more shelamim and minimize his olot. A wealthy person with a small family is told to bring more olot and minimize his shelamim. A poor person with a small family brings the minimum according to the ruling of the Sages from both olot and shelamim. The passage that commands every person to bring according to his abilities and according to the blessings that he has received from God (see 16:17) is applied to the wealthy person with a large family, who brings a large number of both types of korbanot.
It is the double expression in the above quoted pasuk (verse) –
Ish ke-matnat yado (every man shall give as he is able),
Ke-birkat HaShem Elokekha asher natan lakh (according to the blessing of HaShem your God which He has given to you).
that is interpreted as referring to the two separate sacrifices.
Rashi understands that the first half of the pasuk refers to olot, while the end of the pasuk refers to shelamim.
The Maharsha disagrees, arguing that Ish ke-matnat yado specifically refers to shelamim. It is, after all, the shelamim which is not only brought as a sacrifice, but is also shared with members of the family, thus fulfilling the idea that the man who brought the korban is also involved in giving to others.