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Why can't all mitzvos that override Shabbos (שבת) be learned from a binyan av based on milah and omer? The Gemara (גמרא)'s precise language reveals that Rabbi Eliezer's limitation stems from the unique characteristics of each mitzvah (מצוה) that prevent universal derivation. This forces us to distinguish between core mitzvos and their preparations when determining what can override Shabbos.
This shiur provides an intensive analysis of Gemara (גמרא) Shabbos (שבת) 131a, focusing on the statement 'Lo l'chol omer Rabbi Eliezer' - that Rabbi Eliezer did not say his principle applies to everything regarding mitzvos overriding Shabbos. The Gemara explores why we cannot learn out all mitzvos that override Shabbos from a binyan av (analogy) based on milah (circumcision) and omer. Rabbi Zweig examines the fundamental question: if Rabbi Eliezer holds that certain mitzvos override Shabbos, what is the source for this principle? The Gemara suggests learning from milah, but then asks why we need specific pesukim for shetei halechem (two loaves on Shavuos) if everything can be derived from milah. This indicates that not everything can be learned from the same source.
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Shabbos 131a
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
