Shabbat

every moment  is the [proper] time for them? — Rather said R. Nahman b. Isaac others state, R. Huna son of R. Joshua: Because it is in one's power to renounce their ownership. The Master said: 'The lulab and all its preliminaries supersede the Sabbath: this is R. Eliezer's view.' Whence does R. Eliezer know this? If from the 'omer and the two loaves, [that may be] because they are requirements of the Most High?  — Rather Scripture saith, [And ye shall take ye] on the [first] day [...branches of palm trees, etc.]:  'on the day' [intimating,] even on the Sabbath.  Now in respect of which law?  Shall we say, in respect of handling?  Is a verse necessary to authorize handling!  Hence it must be in respect of its preliminaries.  And the Rabbis?  That is required [to teach], by day,  but not by night. Then R. Eliezer: whence does he [learn] 'by day but not by night'? He deduces it from, and ye shall rejoice before the Lord your God seven days:  days only, not nights. And the Rabbis?  — It is necessary: you might argue, Let us learn [the meaning of] seven day's from the seven days of sukkah.- just as there 'days' [means] and even nights,  so here too 'days', and even nights: hence it teaches us [otherwise]. Then let the Divine Law state it  in the case of lulab, and these [others]  could be adduced and learnt therefrom?  — Because one could refute [the analogy]: as for lulab, [its preliminaries supersede the Sabbath] because it requires four species. 'The sukkah and all its preliminaries supersede the Sabbath: this is R. Eliezer's view.' Whence does R. Eliezer learn this? If from the 'omer and the two loaves, — [there it may be] because they are requirements of the Most High; if from lulab, — [that may be] because it requires four species! Rather [the scope of] seven days' is deduced from the 'seven days' of lulab: just as there its preliminaries supersede the Sabbath, so here too its preliminaries supersede the Sabbath.  Then let the Divine Law write it in connection with sukkah, and these [others] could be adduced and learnt therefrom? — Because one could refute [the analogy]: as for sukkah, that is because it [the precept] is binding by night just as by day. 'Unleavened bread and all its preliminaries supersede the Sabbath: this is R. Eliezer's view.' Whence does R. Eliezer know this? If from the 'omer and the two loaves, — [there it may be] because they are requirements of the Most High? If from lulab, because it requires four species? If from sukkah, — because it is binding by night just as by day? Rather the meaning of 'the fifteenth [day]' is learnt from the Festival of Tabernacles:  just as there its preliminaries supersede the Sabbath, so here too its preliminaries supersede the Sabbath. Then let the Divine Law State it in connection with unleavened bread, and these [others] could be adduced and learnt therefrom? — Because one could refute [the analogy]: as for unleavened bread, that is because it is obligatory upon women just as upon men. 'The shofar and all its preliminaries supersede the Sabbath: this is R. Eliezer's view., Whence does R. Eliezer know this? If from the 'omer and the two loaves, — because they are requirements of the Most-High? If from lulab, — because it requires four species? If from sukkah, — because it is binding by night just as by day? if from unleavened bread, — because it is obligatory upon women just as upon men? — Rather Scripture saith, It is in day of blowing of trumpets unto you:  [it must be blown] by day, even on the Sabbath. And in respect of what?  Shall we say in respect of blowing [the shofar], — but the School of Samuel  taught: Ye shall do no servile work:  the blowing of the shofar' and the removal of bread [from an oven] are excluded as being an art, not work. Hence [it must be] in respect of [its] preliminaries. And the  Rabbis? — That is required [to teach], by day but not by night. Then R. Eliezer, whence does he learn, by day but not by night? — He deduces it from, in the day of atonement shall ye send abroad the trumpet throughout all your land,  and these  are learnt from each other.  Now, let the Divine Law state it in connection with shofar, and these [others] can come and be learnt therefrom? One cannot learn from the blowing of the shofar on New Year, because it brings the remembrance of Israel to their Father in Heaven.  One cannot learn from the blowing of the shofar on the day of atonement [either], because a Master said: When the Beth din blew the shofar, slaves departed to their homes and estates reverted to their [original] owners. Circumcision and all its preliminaries supersede the Sabbath: this is R. Eliezer's view. Whence does R. Eliezer learn this? If he learns [it] from all [the others, the objection is] as we stated.  Moreover, as for those,