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1)

(a) Rebbi Eliezer learns that the Machshirei Shtei ha'Lechem (comprising cutting the wheat, kneading the dough and baking it) over-ride Shabbos from a Gezeirah Shavah ("Hava'ah" "Hava'ah") from the Omer.

(b) The Omer is unique, inasmuch as there is a Mitzvah to cut the barley for the Omer, even if one already has cut barley (which was not cut for the Mitzvah). That is why we could not learn any Chumra by the Shtei ha'Lechem (where the above Chumra does not apply) from the Omer, unless it is through a Limud which by tradition, is irrefutable, such as ...

(c) ...a Gezeirah Shavah which is 'Mufnah mi'Sh'nei Tzedadim' (i.e. where both words are redundant) - such as "Hava'ah" "Hava'ah".

1. mi'Yom Havi'achem"- is redundant with regard to the Korban Omer, where the Torah has already written "va'Havesem es Omer" ...
2. "Tavi'u (Lechem Tenufah)" - is redundant by the Shtei ha'Lechem, where the Torah has already written "ve'Hikravtem Minchah Chadashah la'Hashem". Consequently, these two words, create the Mufnah mi'Shtei Tzedadim which make the above 'Gezeirah Shavah' viable.

(a) The Gezeirah Shavah cannot come to teach us that Machshirei Lulav, Sucah, Matzah and Shofar do not over-ride Shabbos - since Rebbi Eliezer specifically said in all of these cases that their Machshirin *do* over-ride Shabbos.

(b) Tying the knots on the Tzitzis and writing the Mezuzah for example, would be a Chillul Shabbos.

(c) Abaye argued that, if anything, the fact that Tzitzis and Mezuzah are not time-bound, is *more* reason for them to over-ride Shabbos, not less.

(d) The Gemara concludes that these two Mitzvos are the most likely ones to be precluded (from all of those that over-ride Shabbos), since both of them are not absolutely obligatory - If one declares one's garment or one's house Hefker, it is Patur from Tzitzis or from Mezuzah (min ha'Torah - mi'de'Rabbanan though, on *is* Chayav to put up a Mezuzah on a Hefker house in which one is living).

5)

(a) Rebbi Eliezer cannot learn Machshirei Lulav from Machshirei Omer and Shtei ha'Lechem - because the Omer and the Shtei ha'Lechem are for the needs of Hashem (since the Korbanos are called - "Lechem Elokeihem" - Emor), whereas the Lulav is for one's own needs.

(b) Taking the Lulav is nothing more than Tiltul Muktzah, which is only an Isur de'Rabbanan, which does not need a Pasuk to permit it.

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

(d) The Rabbanan do not learn "Yamim" - ve'Lo Leilos from "u'Semachtem Lifnei Hashem Elokeichem Shiv'as *Yamim*" (Emor) - because, if not for "ba'Yom", they say, we would learn "Shiv'as Yamim" "Shiv'as Yamim" from Sucah and say that Lulav, like Sucah, is Chayav by night too.

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

(b) Neither can he learn them from Sucah, since Sucah 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).

(a) The Rabbanan learn from "*Yom* Teru'ah Yihyeh Lachem" that Shofar must be blown by day and not by night.

(b) Rebbi Eliezer learns this from the Pasuk by Yovel "be'*Yom* ha'Kipurim, Ta'aviru Shofar be'Chol Artzechem".

(c) He cannot learn that the Machshirin of the other Mitzvos over-ride Shabbos, from the Shofar of Rosh ha'Shanah - because Shofar is special inasmuch as the Shofar carries the merits of Yisrael before their Father in Heaven; nor can he learn it from the Shofar of Yovel, which has the power to set free Jewish servants and to cause fields that were sold, to go back to their owners.

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

(b) He cannot learn the other Mitzvos from there, because the thirteen covenants which Hashem made with Avraham, render the Mitzvah of Milah, special.