1)

(a)Rebbi Eliezer in a Beraisa, learns from the 'Gezeirah-Shavah' 'Hava'ah' (by the Shtei ha'Lechem) from 'Hava'ah' (by the Omer) that the Machshirin of the former override Shabbos.

(b)He is referring to the Machshirin of - cutting the wheat, kneading the dough and baking it

2)

(a)We prove that the Gezeirah-Shavah (of 'Hava'ah' 'Hava'ah') is Mufneh - meaning that the words are superfluous), otherwise we could ask a 'Pircha' on it.

(b)And it must be Mufneh from both sides - because Rebbi Eliezer (in Yevamos, in the Sugya of Chalitzah bi'Semol) holds that a Pircha will refute a 'Gezeirah-Shavah' if it is not.

(c)The 'Pircha' we are referring to is - that the Omer must be cut afresh, even if other cut barley is available, but not the Shtei ha'Lechem.

(d)From the fact that Rebbi Eliezer needs to learn this from a 'Gezeirah-Shavah', Rebbi Chiya bar Aba comments - that he does not always hold that Machshirei Mitzvah override Shabbos (like he does in our Mishnah, with regard to Machshirei Milah). Otherwise, the Gezeirah-Shavah would be redundant.

(e)Having written in Emor (in connection with the Omer) "va'Haveisem es Omer Reishis Ketzirchem ... ", "be'Yom Havi'achem" is superfluous. In the Pasuk there (in connection with the Shtei ha'Lechem) "mi'Moshvoseichem Tavi'u Lechem Tenufah" - it is the word "Tavi'u" which is superfluous (which is written immediately after "ve'Hikravtem Minchah Chadashah la'Hashem", in which case "Tavi'u" could have been omitted).

3)

(a)Rebbi Chiya bar Aba has proved that, even according to Rebbi Eliezer, not all Machshirei Mitzvah override Shabbos. The Gezeirah Shavah cannot come to teach us that Machshirei Lulav, Sucah, Matzah and Shofar do not over-ride Shabbos - since Rebbi Eliezer has specifically ruled in each of these cases that they do.

(b)Rav Ada bar Ahavah concludes that the exceptions are, in fact, Machshirei Tzitzis and Mezuzah - such as fixing the one to the garment and writing the Parshiyos of the other.

4)

(a)Rav Yosef suggests that these two Mitzvos are different, because they are not time-bound, like the other above-mentioned Mitzvos are. Abaye objects to that suggestion however - on the grounds that, if anything, the fact that Tzitzis and Mezuzah are not time-bound, is more reason for them to over-ride Shabbos, not less.

(b)When Abaye asked Rav Yosef 'Kol Sha'ata ve'Sha'ata Zemaneih Hu' - he was referring even to a garment that one is not wearing, since we hold that a four-cornered garment that is put away in a drawer still requires Tzitzis.

(c)To distinguish between these two Mitzvos and the Mitzvos which do over-ride Shabbos, according to Rebbi Eliezer, Rav Nachman bar Yitzchak (or Rav Huna b'rei de'Rav Yehoshua) finally explains - that these two Mitzvos are the precluded since both of them are not absolutely obligatory. This is because if one declares one's garment or one's house Hefker, it is Patur from Tzitzis or from Mezuzah (min ha'Torah; though mi'de'Rabanan, one is Chayav to put up a Mezuzah on a Hefker house in which one is living).

5)

(a)According to Rebbi Eliezer, Machshirei Lulav over-ride Shabbos from "ba'Yom ha'Rishon", "ba'Yom" 'Afilu Shabbos'. He cannot learn it from Machshirei Omer and Shtei ha'Lechem - because the Omer and the Shtei ha'Lechem are for the needs of Hash-m (since the Torah refers to Korbanos as "Lechem Elokeihem") whereas the Lulav is for one's own needs.

(b)"ba'Yom" cannot be coming to teach us that the Mitzvah of Lulav itself overrides Shabbos - since we do not a Pasuk to teach us Tiltul Muktzah, which is only an Isur de'Rabbanan.

(c)The Rabbanan learn from "ba'Yom" - that Lulav is only taken by day and not by night.

(d)Rebbi Eliezer learns that from the Pasuk in Emor "u'Semachtem Lifnei Hash-m Elokeichem Shiv'as Yamim", which he Darshens "Yamim" 've'Lo Leilos'. The Rabbanan do not learn it from there - because, if not for "ba'Yom", they say, we would learn "Shiv'as Yamim" "Shiv'as Yamim" from Succah and say that Lulav, like Sucah, is Chayav by night too.

6)

(a)Rebbi Eliezer does not learn Machshirei Omer and Shtei ha'Lechem from Lulav - because Lulav is special, since it comprises four species.

(b)Rebbi Eliezer learns that Machshirei Succah over-ride Shabbos from a 'Gezeirah Shavah' "Shiv'as Yamim" "Shiv'as Yamim" from Lulav. He cannot learn Machshirei Omer and Shtei ha'Lechem from a 'Mah Matzinu' from Succah, since Succah is more stringent, inasmuch as it applies by night just like by day, whereas the Omer and Shtei ha'Lechem apply only by day.

(c)Nor can he learn them from Matzah, because Matzah applies to women as well as to men, whereas all the other cases apply only to men (Sucah, Lulav, Omer and Shtei ha'Lechem).

7)

(a)Rebbi Eliezer learns from the Pasuk in Pinchas "Yom Teru'ah Yihyeh Lachem" - that Machshirei Shofar override Shabbos.

(b)He cannot learn this from Machshirei ...

1. ... Omer and Shtei ha'Lechem - which are 'Tzorchei Gavohah'.

2. ... Lulav - because they require four species.

3. ... Succah - because it applies in the nighttime, too.

4. ... Matzah - since it pertains to women no less than men.

(c)The Pasuk cannot be coming to teach us that the Mitzvah of Shofar overrides Shabbos, due to statement by Tana de'Bei Rebbi Yishmael, who stated - that Teki'as Shofar and Redi'as ha'Pas are a Chochmah, and not a Melachah. Consequently, they are both only Asur mi'de'Rabbanan, and we do not need a Pasuk to permit an Isur de'Rabbanan.

8)

(a)The Rabbanan learn from "Yom Teru'ah Yihyeh Lachem"- that the Mitzvah of Teki'as Shofar applies in the day and not by night.

(b)Rebbi Eliezer learns that - from the Pasuk (in connection with Yovel) "be'*Yom* ha'Kippurim, Ta'aviru Shofar be'Chol Artzechem".

(c)He cannot learn that the Machshirin of the other Mitzvos over-ride Shabbos, from the Shofar of ...

1. ... Rosh ha'Shanah - because Shofar is special, inasmuch as the Shofar carries the merits of Yisrael before their Father in Heaven.

2. ... the Shofar of Yovel - since it has the power to set free Jewish servants and to cause fields that were sold, to go back to their owners.

9)

(a)Rebbi Eliezer learns from "u'va'Yom ha'Shemini, Yimol Besar Orlaso" - that Machshirei Milah over-ride Shabbos.

(b)The reasons that we just presented with regard to Shofar will explain why he cannot learn Machshirei Milah from all of the above Mitzvos either. In addition, he cannot learn Milah from them - because, unlike all the other Mitzvos that we discussed above, Milah remains applicable, even after the its initial time has passed.

(c)Neither can he learn the other Mitzvos from it - because of the thirteen covenants which Hash-m made with Avraham, which render the Mitzvah of Milah, special.