Clarification: Consequently, one cannot establish the case in Eruvin by a dry wart ...

Source: Seeing as the Seifa states 'And if it is with a K'li both cases are forbidden'. Now if it was dry, then it would be permitted even with a K'li too.

Proof: And this is evident in the last Perek of Eruvin (Daf 103.).

Question: The Ri asks what sort of a Kal va'Chomer this is; perhaps these cases are different, seeing as it was possible to perform them on Erev Shabbos?

Proof: Why, Rebbi Eliezer himself holds of this distinction ...

Source: And it is on account of it that, in Perek Rebbi Eliezer de'Milah, Shabbos (132.) he requires two Pesukim, one for Milah itself, the other, for its Machshirin, which one can prepare before Shabbos.

Source (cont.): Since, quoting Rebbi Eliezer, it says there 'Milah and all of its Machshirin override Shabbos'.

Source (cont.): And he learns it there from the Pasuk "u'va'Yom ha'Shemini"; "ba'Yom", 'va'Afilu be'Shabbos'.

Source (cont.): And after stating that the Rabbanan can only argue with Rebbi Eliezer with regard to Machshirim, but as far as Milah itselfis concerned, they concede that it overrides Shabbos, the Gemara asks from where we know it?

Source (concl.): Why does the Gemara find it necessary to ask from where we know it? Why do they not (obviously) learn it from the same Pasuk of "u'va'Yom" from which Rebbi Eliezer learns it?

Source (concl.): We must therefore conclude that two Pesukim are needed, one for Milah and one for Machshirei Milah (as we explained).

Answer: It therefore seems to the Ri that Rebbi Eliezer himself does certainly not need the Kal va'Chomer, since even Machshirei Pesach, which comprise a proper Melachah, override Shabbos, even if they could have been performed on Erev Shabbos, as we will learn later (on Daf 60.) 'Let him carry it?', since we have heard Rebbi Eliezer say that "Machshirei Mitzvah override Shabbos" '?

Answer cont.): And he mentions the Kal va'Chomer here, that is according to the Rabbanan, as if to say - even though it is possible to perform them on Erev Shabbos, seeing as it is only a Sh'vus (de'Rabbanan), there is more reason to permit them than to permit Shechitah itself, which is a proper Melachah (even where it was impossible to perform it on Erev Shabbos).

Question #1: TheRi asks from where we learn that Machshirei Pesach override Shabbos, according to Rebbi Eliezer, bearing in mind that for Milah he requires two P'sukim?

Refuted Answer: And if you will suggest that he learns it Succah, Lulav, Matzah, Shofar, Omer and Sh'tei ha'Lechem, by all of which it is evident that thir Machshirin override Shabbos.

Refutation: But one can ask on that by pointing out that by all of them, it is possible to perform the respective Mitzvos even as he overrides Shabbos, this is not possible by the Koban Pesach, which can only be eaten at nighttime.

Question #2: Furthermore, if we were to learn it from them, why would the Torah then need to write "be'Mo'ado" also by Pesach ...

Source: As Rebbi Eleizer said (to Rebbi Akiva) 'You negated what is written in the Torah "be'Mo'ado", 'even on Shabbos'?

Clarification: This implies that Machshirei Ochel Nefesh that could have ben performed on Erev Yom-Tov are forbidden according to Rebbi Eliezer.

Question: The Rash Kohen queries this however, from the Gemara at the beginning of 'Tolin' (Shabbos Daf 137:, which states that Rebbi Eliezer goes even further than Rebbi Yehudah to permit even Machshirei Ochel Nefesh that could have ben performed on Erev Yom-Tov?

Answer: The Ri answered him that he only permitted using a strainer, which is not so similar to a Melachah.

Question: If so, asks the Riva, why did Rebbi Eliezer ask (in our Mishnah) how Rebbi Yehoshua can learn R'shus (Achilas Adam) from Mitzvah (Tzorech Gavohah), since we can counter that Atzeres, which is a Mitzvah (to eat meat), yet it does not override the Sh'vus of Shabbos.

Answer: That what Rebbi Eliezer requires "Lachem" is not from a Pasuk but from a S'vara.