Shabbat 131B

כל שעתא ושעתא זמניה הוא? אלא אמר רב נחמן אמר רבי יצחק, ואיתימא רב הונא בריה דרב יהושע: הואיל ובידו להפקירן.

it can be said that each and every moment is its proper time. The obligation to fulfill the mitzva is perpetual and one may not neglect it. Why should it be prohibited for him to perform actions that facilitate the performance of the mitzva on Shabbat? Rather, Rav Naḥman said that Rav Yitzḥak said, and some say that he said that Rav Huna, son of Rav Yehoshua, said: The actions that facilitate the performance of these mitzvot do not override Shabbat, since one can render the relevant objects ownerless. One is only required to perform these mitzvot if the objects, i.e., the garment and the house, belong to him. If he renders them ownerless, he is no longer obligated to perform these mitzvot.

אמר מר: לולב וכל מכשיריו דוחין את השבת דברי רבי אליעזר. מנא ליה לרבי אליעזר הא? אי מעומר ושתי הלחם, שכן צורך גבוה! אלא אמר קרא: ״ביום״. ״ביום״⁠ — אפילו בשבת.

It was taught that the Master said in a baraita: The mitzva of lulav and all its facilitators override Shabbat; this is the statement of R' Eliezer. The Talmud poses a question: From where does R' Eliezer derive this halakha? If you say he derives it from the mitzvot of the omer and the two loaves, whose facilitators override Shabbat, this can be refuted by saying that the performance of facilitating actions is permitted on Shabbat in these cases because they are for the necessities of Temple service to God on High, as they are connected to the sacrificial service, which proceeds even on Shabbat. Rather, we can say that he derives it from the fact that the verse states: “And you should take for yourselves on the 1st day, the fruit of goodly trees, branches of palm trees, boughs of thick-leaved trees, and willows of the river, and you should rejoice before YHWH your God 7 days” (Leviticus 23:40), from which he infers: “On the 1st day,” meaning that one is obligated to take it on the 1st day even if it occurs on Shabbat.