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Today's Daf Yomi

March 30, 2020 | 讛壮 讘谞讬住谉 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Shabbat 24

Today’s shiur is sponsored by the Mitchell family of New York City in honor of the b’nai mitzvah of their twins, Aaron and Joshua, and by Rachel and Oren Seliger in memory of Reuven ben Yehuda and Devora z”l, Saba Reuven, who lived his life by Torah ve’avoda and was a founding member of Kibbutz Tirat Zvi.聽

Does one mention of Chanuka in birkhat hamazon? If so, where and why there and not in the usual place for additions? Should one add mention of Rosh Chodesh in birkhat hamazon? It is the same as Chanuka or different – why? Does one mention Chanuka in mussaf on Shabbat? Does one mention Rosh Chodesh in the blessing for the haftorah if Rosh Chodesh falls on Shabbat? The gemara suggests various comparisons. The mishna raises different opinions about what oils one can or cannot use on Shabbat. Oil of truma that became impure cannot be used on Yom Tov because one cannot burn sanctified items on Yom Tov. From where is this derived? Four different answers are brought.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

转谞讬讗 讻讜讜转讬讛 讚专讘 讞住讚讗 讻诇 讗诇讜 砖讗诪专讜 讗讬谉 诪讚诇讬拽讬谉 讘讛谉 讘砖讘转 诪讚诇讬拽讬谉 讘讛谉 讘讬讜诐 讟讜讘 讞讜抓 诪砖诪谉 砖专讬驻讛 诇驻讬 砖讗讬谉 砖讜专驻讬谉 拽讚砖讬诐 讘讬讜诐 讟讜讘:

It was taught in a baraita in accordance with the opinion of Rav 岣sda. All of these oils with which the Sages said that one may not light on Shabbat, one may light with them on a Festival, with the exception of burnt oil, because one may not burn consecrated items on a Festival.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 砖诇 讞谞讜讻讛 讘讘专讻转 讛诪讝讜谉 讻讬讜谉 讚诪讚专讘谞谉 讛讜讗 诇讗 诪讚讻专讬谞谉 讗讜 讚讬诇诪讗 诪砖讜诐 驻专住讜诪讬 谞讬住讗 诪讚讻专讬谞谉 讗诪专 专讘讗 讗诪专 专讘 住讞讜专讛 讗诪专 专讘 讛讜谞讗 讗讬谞讜 诪讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 讘讛讜讚讗讛 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗讬拽诇注 诇讘讬 专讘讗 住讘专 诇讗讚讻讜专讬 讘讘讜谞讛 讬专讜砖诇讬诐 讗诪专 诇讛讜 专讘 砖砖转 讻转驻诇讛 诪讛 转驻诇讛 讘讛讜讚讗讛 讗祝 讘专讻转 讛诪讝讜谉 讘讛讜讚讗讛:

A dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals? The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said that Rav Se岣ra said that Rav Huna said: One does not mention it. And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving. The Gemara relates that Rav Huna bar Yehuda happened by Rava鈥檚 house on Hanukkah. When, after eating, he came to recite Grace after Meals, he thought to mention Hanukkah in the blessing: Who builds Jerusalem. Rav Sheshet said to the yeshiva students: One mentions Hanukkah in Grace after Meals just as he does in the Amida prayer. Just as in the Amida prayer one mentions Hanukkah in the blessing of thanksgiving, so too, in Grace after Meals one mentions Hanukkah in the blessing of thanksgiving.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 专讗砖 讞讜讚砖 讘讘专讻转 讛诪讝讜谉 讗诐 转讬诪爪讬 诇讜诪专 讘讞谞讜讻讛 讚专讘谞谉 诇讗 爪专讬讱 专讗砖 讞讜讚砖 讚讗讜专讬讬转讗 爪专讬讱 讗讜 讚讬诇诪讗 讻讬讜谉 讚诇讗 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 诇讗 诪讝讻专讬谞谉 专讘 讗诪专 诪讝讻讬专 专讘讬 讞谞讬谞讗 讗诪专 讗讬谞讜 诪讝讻讬专 讗诪专 专讘 讝专讬拽讗 谞拽讜讟 讚专讘 讘讬讚讱 讚拽讗讬 专讘讬 讗讜砖注讬讗 讻讜讜转讬讛 讚转谞讬 专讘讬 讗讜砖注讬讗 讬诪讬诐 砖讬砖 讘讛谉 拽专讘谉 诪讜住祝 讻讙讜谉 专讗砖 讞讜讚砖 讜讞讜诇讜 砖诇 诪讜注讚 注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 砖诪讜谞讛 注砖专讛 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘注讘讜讚讛 讜讗诐 诇讗 讗诪专 诪讞讝讬专讬谉 讗讜转讜 讜讗讬谉 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉 讬诪讬诐 砖讗讬谉 讘讛谉 拽专讘谉 诪讜住祝 讻讙讜谉 砖谞讬 讜讞诪讬砖讬 (讜砖谞讬) 讜转注谞讬讜转 讜诪注诪讚讜转

Based on the previous dilemma, an additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention the New Moon in Grace after Meals? The dilemma is: If you say that on Hanukkah, since it is only by rabbinic law, one need not mention it in Grace after Meals; perhaps the New Moon, which is by Torah law, one is required to mention it. Or, perhaps since it is not a day on which it is prohibited to perform labor, one need not mention it. The Sages disputed this matter: Rav said: One mentions the New Moon in Grace after Meals. Rabbi 岣nina said: One does not mention it. Rav Zerika said: Take the halakha of Rav in your hand as authoritative, since Rabbi Oshaya holds in accordance with his opinion. As Rabbi Oshaya taught in a Tosefta: Days on which there is an additional offering sacrificed in the Temple, i.e., the New Moon and the intermediate days of a Festival; in the evening, morning, and afternoon prayers, one recites the eighteen blessings of the Amida prayer and says a passage pertaining to the event of the day during the blessing of Temple service. And if he did not recite it, we require him to return to the beginning of the prayer and repeat it. And on those days, there is no kiddush recited over the cup of wine at the start of the day, but there is mention of the day recited in Grace after Meals, in accordance with Rav鈥檚 opinion. Days on which there is no additional offering, i.e., Monday, and Thursday, and fast days, and non-priestly watches [ma鈥檃madot], have a different legal status as detailed below.

砖谞讬 讜讞诪讬砖讬 诪讗讬 注讘讬讚转讬讬讛讜 讗诇讗 砖谞讬 讜讞诪讬砖讬 讜砖谞讬 砖诇 转注谞讬讜转 讜诪注诪讚讜转 注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 砖诪讜谞讛 注砖专讛 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘砖讜诪注 转驻诇讛 讜讗诐 诇讗 讗诪专 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 (讜讗讬谉 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住) 讜讗讬谉 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉:

Before drawing a conclusion, the Gemara seeks to clarify: Monday and Thursday, what is their purpose in this discussion, i.e., why are Monday and Thursday mentioned here if no special prayers are recited on those days? The Gemara explains: Rather, certainly the reference is to Monday and Thursday and Monday that are fast days for rain and of maamadot. On those days, in the evening, morning, and afternoon prayers, one recites eighteen blessings and recites a passage pertaining to the event of the day, i.e., the fast, in the blessing: Who listens to prayer. However, if one did not mention it, we do not require him to return to the beginning of the prayer and repeat it. And, on those days, there is no kiddush recited over a cup of wine, and there is no mention of the day recited in Grace after Meals.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 砖诇 讞谞讜讻讛 讘诪讜住驻讬谉 讻讬讜谉 讚诇讬转 讘讬讛 诪讜住祝 讘讚讬讚讬讛 诇讗 诪讚讻专讬谞谉 讗讜 讚讬诇诪讗 讬讜诐 讛讜讗 砖讞讬讬讘 讘讗专讘注 转驻诇讜转 专讘 讛讜谞讗 讜专讘 讬讛讜讚讛 讚讗诪专讬 转专讜讬讬讛讜 讗讬谞讜 诪讝讻讬专 专讘 谞讞诪谉 讜专讘讬 讬讜讞谞谉 讚讗诪专讬 转专讜讬讬讛讜 诪讝讻讬专

An additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in the additional prayer on Shabbat during Hanukkah or on the New Moon of Tevet, which falls during Hanukkah? The sides of the dilemma are: Do we say that since Hanukkah has no additional prayer of its own, and the additional prayer has no connection to Hanukkah, we do not mention it? Or, perhaps it is the essence of the day that is obligated in the mention of Hanukkah, in which case there is no distinction between the various prayers, and it should be mentioned in all four prayers, including the additional prayer on Shabbat and the New Moon. There is a dispute: Rav Huna and Rav Yehuda both said: One does not mention it. Rav Na岣an and Rabbi Yo岣nan both said: One mentions it.

讗诪专 讗讘讬讬 诇专讘 讬讜住祝 讛讗 讚专讘 讛讜谞讗 讜专讘 讬讛讜讚讛 讚专讘 讛讜讗 讚讗诪专 专讘 讙讬讚诇 讗诪专 专讘 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪驻讟讬专 讘谞讘讬讗 讘砖讘转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 专讗砖 讞讚砖 砖讗讬诇诪诇讗 砖讘转 讗讬谉 谞讘讬讗 讘专讗砖 讞讚砖

Abaye said to Rav Yosef: This opinion of Rav Huna and Rav Yehuda is Rav鈥檚 opinion, as Rav Giddel said that Rav said: In the case of the New Moon that occurs on Shabbat, the one who recites the portion from the Prophets [haftara] on Shabbat need not mention the New Moon in the blessing, as, if it were not Shabbat, there would be no reading from the Prophets on the New Moon. The haftara is unrelated to the New Moon, and therefore the New Moon is not mentioned in the blessing. The same should be true with regard to mention of Hanukkah in the additional service on the New Moon, as, if it were not the New Moon, he would not be reciting the additional service on Hanukkah. Therefore, when he recites the additional prayer, he need not mention Hanukkah.

诪讬 讚诪讬 讛转诐 谞讘讬讗 讘讚专讗砖 讞讚砖 诇讬讻讗 讻诇诇 讛讻讗 讗讬转讬讛 讘注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 讗诇讗 诇讛讗 讚诪讬讗 讚讗诪专 专讘 讗讞讚讘讜讬 讗诪专 专讘 诪转谞讛 讗诪专 专讘 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪驻讟讬专 讘谞讘讬讗 讘诪谞讞讛 讘砖讘转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 讬讜诐 讟讜讘 砖讗讬诇诪诇讗 砖讘转 讗讬谉 谞讘讬讗 讘诪谞讞讛 讘讬讜诐 讟讜讘

The Gemara rejects this comparison. Is this comparable? There, reading from the Prophets is not at all part of the service on the New Moon. Here, there is mention of Hanukkah in the evening, morning, and afternoon prayers. Rather, it is comparable to this: As Rav A岣dvoi said that Rav Mattana said that Rav said: On a Festival that occurs on Shabbat, one who recites the portion from the Prophets during the afternoon service on Shabbat need not mention the Festival, as, if it were not Shabbat, there would be no reading from the Prophets during the afternoon service on a Festival. If so, even though there is a haftara during the morning service on a Festival, since they do not read from the Prophets in the afternoon, the reading is considered totally unrelated to the Festival and one does not mention the Festival. The same is true with regard to Hanukkah. One does not mention Hanukkah in the additional prayer.

讜诇讬转 讛讬诇讻转讗 讻讻诇 讛谞讬 砖诪注转转讗 讗诇讗 讻讬 讛讗 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讬讜诐 讛讻驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪转驻诇诇 谞注讬诇讛 爪专讬讱 诇讛讝讻讬专 砖诇 砖讘转 讬讜诐 讛讜讗 砖谞转讞讬讬讘 讘讗专讘注 转驻诇讜转

The Gemara concludes: And the halakha is not in accordance with any of these halakhot; rather, it is in accordance with that which Rabbi Yehoshua ben Levi said: On Yom Kippur that falls on Shabbat, one who recites the day鈥檚 closing prayer [neila] must mention Shabbat even in that prayer, although neila is not recited every Shabbat. The reason for this is that on Yom Kippur, the day itself is obligated in four prayers, i.e., morning, additional, afternoon, and closing. When it occurs on Shabbat, one must mention Shabbat in each of the prayers. Apparently, on a day that has a unique character, that character is manifest in all sacred aspects of the day; those engendered by the day itself as well as those engendered by other factors.

拽砖讬讗 讛讬诇讻转讗 讗讛讬诇讻转讗 讗诪专转 讛讬诇讻转讗 讻专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜拽讬讬诪讗 诇谉 讛讬诇讻转讗 讻专讘讗 讚讗诪专 专讘讗 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讘砖讘转 砖诇讬讞 爪讬讘讜专 讛讬讜专讚 诇驻谞讬 讛转讬讘讛 注专讘讬转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 讬讜诐 讟讜讘 砖讗讬诇诪诇讗 砖讘转 讗讬谉 砖诇讬讞 爪讘讜专 讬讜专讚 注专讘讬转 讘讬讜诐 讟讜讘

The Gemara challenges this: It is difficult, as there is a contradiction between one halakha and another halakha. On the one hand, you said that the halakha is in accordance with the opinion of Rabbi Yehoshua ben Levi. And, on the other hand, we hold that the halakha is in accordance with the opinion of Rava, which contradicts the first halakha, as Rava said: On a Festival that occurs on Shabbat, the prayer leader who descends before the ark to recite the prayer abridged from the seven blessings of the Shabbat evening Amida prayer need not mention the Festival, as, if it were not also Shabbat, the prayer leader would not descend before the ark to recite this prayer during the evening prayer on a Festival. The Gemara reverts to the previous assumption that an element that does not arise from the essential halakhot of the day is considered foreign to it and is not mentioned.

讛讻讬 讛砖转讗 讛转诐 讘讚讬谉 讛讜讗 讚讗驻讬诇讜 讘砖讘转 谞诪讬 诇讗 爪专讬讱 讜专讘谞谉 讛讜讗 讚转拽讜谞讬 诪砖讜诐 住讻谞讛 讗讘诇 讛讻讗 讬讜诐 讛讜讗 砖谞转讞讬讬讘 讘讗专讘注 转驻诇讜转:

This challenge is rejected: How can you compare? There, actually, even on Shabbat, the prayer leader need not repeat the prayer, just as the prayer is not repeated any other evening. It was the Sages who instituted repetition of the prayer due to concern for potential danger. The Sages sought to slightly delay those leaving the synagogue to enable people who came late to leave together with the rest of the worshippers. This was necessary because synagogues were often located beyond the city limits, and it was dangerous to walk alone at night. This repetition of the prayer does not stem from the obligation of the day but was instituted for another purpose. However, here, on Yom Kippur, it is the day that is obligated in four prayers, and therefore on each day that there are added prayers, one must mention the events that occurred on that day in those prayers just as he does in all the standard prayers.

讜诇讗 讘讗诇讬讛 讻讜壮: 讞讻诪讬诐 讛讬讬谞讜 转谞讗 拽诪讗 讗讬讻讗 讘讬谞讬讬讛讜 讚专讘 讘专讜谞讗 讗诪专 专讘 讜诇讗 诪住讬讬诪讬:

And we learned in the mishna that one may not light with the sheep鈥檚 tail or with fat. Na岣m the Mede says that one may light using cooked fat. And the Rabbis say that one may not light with it whether or not it is cooked. The Gemara asks: Isn鈥檛 the opinion of the Rabbis identical to the unattributed opinion of the first tanna in the mishna? The Gemara answers: The practical difference between them is with regard to what Rav Beruna said that Rav said that one may light with cooked fat to which oil was added. One of the tannaim accepts this opinion as halakha and permits lighting with it, and the other prohibits it, and the opinions are not defined. Although it seems from the formulation of the mishna that they differ on this point, it is unclear what the opinion of each tanna is.

诪转谞讬壮 讗讬谉 诪讚诇讬拽讬谉 讘砖诪谉 砖专讬驻讛 讘讬讜诐 讟讜讘 专讘讬 讬砖诪注讗诇 讗讜诪专 讗讬谉 诪讚诇讬拽讬谉 讘注讟专谉 诪驻谞讬 讻讘讜讚 讛砖讘转 讜讞讻诪讬诐 诪转讬专讬谉 讘讻诇 讛砖诪谞讬诐 讘砖诪谉 砖讜诪砖诪讬谉 讘砖诪谉 讗讙讜讝讬诐 讘砖诪谉 爪谞讜谞讜转 讘砖诪谉 讚讙讬诐 讘砖诪谉 驻拽讜注讜转 讘注讟专谉 讜讘谞驻讟 专讘讬 讟专驻讜谉 讗讜诪专 讗讬谉 诪讚诇讬拽讬谉 讗诇讗 讘砖诪谉 讝讬转 讘诇讘讚:

MISHNA: In continuation of the previous mishna, this mishna adds that one may not light with burnt oil on a Festival, as the Gemara will explain below. With regard to lighting Shabbat lamps, there were Sages who prohibited the use of specific oils. Rabbi Yishmael says that one may not light with tar [itran] in deference to Shabbat because tar smells bad and disturbs those in the house. And the Rabbis permit lighting with all oils for lamps as long as they burn properly; with sesame oil, with nut oil, with turnip oil, with fish oil, with gourd oil, with tar, and even with naphtha [neft]. Rabbi Tarfon says: One may light only with olive oil in deference to Shabbat, as it is the choicest and most pleasant of the oils.

讙诪壮 诪讗讬 讟注诪讗 诇驻讬 砖讗讬谉 砖讜专驻讬谉 拽讚砖讬诐 讘讬讜诐 讟讜讘 诪谞讛谞讬 诪讬诇讬 讗诪专 讞讝拽讬讛 讜讻谉 转谞讗 讚讘讬 讞讝拽讬讛 讗诪专 拽专讗 讜诇讗 转讜转讬专讜 诪诪谞讜 注讚 讘拽专 讜讛谞讜转专 诪诪谞讜 注讚 讘拽专 砖讗讬谉 转诇诪讜讚 诇讜诪专 注讚 讘拽专 诪讛 转诇诪讜讚 诇讜诪专 注讚 讘拽专 讘讗 讛讻转讜讘 诇讬转谉 诇讜 讘拽专 砖谞讬 诇砖专讬驻转讜

GEMARA: With regard to the statement of the mishna that one may not light with burnt oil on a Festival, the Gemara asks: What is the reason for this? The Gemara answers: Because, in general, one may not burn consecrated items on a Festival. With regard to the fundamental principle that one may not burn consecrated items on a Festival, the Gemara asks: From where are these matters derived? 岣zkiya said, and one of the Sages from the school of 岣zkiya taught the same, that which the verse said: 鈥淎nd you shall let nothing of it remain until morning; but that which remains of it until morning you shall burn with fire鈥 (Exodus 12:10), requires explanation. As the Torah did not need to state until morning the second time. It would have been sufficient to state: But that which remains of it you shall burn with fire. Rather, why does the Torah state until morning? The verse comes to provide him with the second morning for burning. Leftover meat of the Paschal lamb is not burned on the following morning, which is a Festival, but rather on the following day, the first of the intermediate days of the Festival. From there it is derived that burning consecrated items on a Festival is prohibited.

讗讘讬讬 讗诪专 讗诪专 拽专讗 注讜诇转 砖讘转 讘砖讘转讜 讜诇讗 注讜诇转 讞讜诇 讘砖讘转 讜诇讗 注讜诇转 讞讜诇 讘讬讜诐 讟讜讘

Abaye said: This is derived from another verse, as the verse said: 鈥淭his is the burnt-offering of each Shabbat on its Shabbat鈥 (Numbers 28:10). Only the burnt-offering of Shabbat is sacrificed on Shabbat, and not a weekday burnt-offering on Shabbat, and not a weekday burnt-offering on a Festival. Apparently, performing this mitzva is prohibited even on a Festival, since it was not explicitly enumerated among the actions permitted on a Festival.

专讘讗 讗诪专 讗诪专 拽专讗 讛讜讗 诇讘讚讜 讬注砖讛 诇讻诐 讛讜讗 讜诇讗 诪讻砖讬专讬谉 诇讘讚讜 讜诇讗 诪讬诇讛 砖诇讗 讘讝诪谞讛 讚讗转讬讗 讘拽诇 讜讞讜诪专

Rava said: This is derived from a different verse, as the verse said with regard to the laws of a Festival: 鈥淣o manner of work shall be done in them, save that which every man must eat, that alone may be done by you鈥 (Exodus 12:16). From the word that, it is derived that for sustenance, one is permitted to perform prohibited labor on a Festival, but not for facilitators of sustenance. Although cooking is permitted, actions that involve prohibited labors for the purpose of facilitating cooking are prohibited. From the word alone, it is derived: And not circumcision performed not at its appointed time, i.e., a circumcision may be performed on a Festival only if it is on the eighth day. A circumcision that was postponed may not be performed on a Festival. It is possible that license to perform the postponed circumcision on a Festival could have been derived by means of an a fortiori inference. Therefore, the verse explicitly prohibited doing so. The same is true with regard to burning consecrated items. Although the Torah commands burning consecrated items, it was not permitted on a Festival since there is no obligation to do so specifically on that day.

专讘 讗砖讬 讗诪专 (砖讘转) 砖讘转讜谉

Rav Ashi said: It is derived from a different source. In the verses that speak of the Festivals, as opposed to the term Shabbat, the term shabbaton (Leviticus 23:24) appears.

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Shabbat 24

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Shabbat 24

转谞讬讗 讻讜讜转讬讛 讚专讘 讞住讚讗 讻诇 讗诇讜 砖讗诪专讜 讗讬谉 诪讚诇讬拽讬谉 讘讛谉 讘砖讘转 诪讚诇讬拽讬谉 讘讛谉 讘讬讜诐 讟讜讘 讞讜抓 诪砖诪谉 砖专讬驻讛 诇驻讬 砖讗讬谉 砖讜专驻讬谉 拽讚砖讬诐 讘讬讜诐 讟讜讘:

It was taught in a baraita in accordance with the opinion of Rav 岣sda. All of these oils with which the Sages said that one may not light on Shabbat, one may light with them on a Festival, with the exception of burnt oil, because one may not burn consecrated items on a Festival.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 砖诇 讞谞讜讻讛 讘讘专讻转 讛诪讝讜谉 讻讬讜谉 讚诪讚专讘谞谉 讛讜讗 诇讗 诪讚讻专讬谞谉 讗讜 讚讬诇诪讗 诪砖讜诐 驻专住讜诪讬 谞讬住讗 诪讚讻专讬谞谉 讗诪专 专讘讗 讗诪专 专讘 住讞讜专讛 讗诪专 专讘 讛讜谞讗 讗讬谞讜 诪讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 讘讛讜讚讗讛 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗讬拽诇注 诇讘讬 专讘讗 住讘专 诇讗讚讻讜专讬 讘讘讜谞讛 讬专讜砖诇讬诐 讗诪专 诇讛讜 专讘 砖砖转 讻转驻诇讛 诪讛 转驻诇讛 讘讛讜讚讗讛 讗祝 讘专讻转 讛诪讝讜谉 讘讛讜讚讗讛:

A dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals? The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said that Rav Se岣ra said that Rav Huna said: One does not mention it. And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving. The Gemara relates that Rav Huna bar Yehuda happened by Rava鈥檚 house on Hanukkah. When, after eating, he came to recite Grace after Meals, he thought to mention Hanukkah in the blessing: Who builds Jerusalem. Rav Sheshet said to the yeshiva students: One mentions Hanukkah in Grace after Meals just as he does in the Amida prayer. Just as in the Amida prayer one mentions Hanukkah in the blessing of thanksgiving, so too, in Grace after Meals one mentions Hanukkah in the blessing of thanksgiving.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 专讗砖 讞讜讚砖 讘讘专讻转 讛诪讝讜谉 讗诐 转讬诪爪讬 诇讜诪专 讘讞谞讜讻讛 讚专讘谞谉 诇讗 爪专讬讱 专讗砖 讞讜讚砖 讚讗讜专讬讬转讗 爪专讬讱 讗讜 讚讬诇诪讗 讻讬讜谉 讚诇讗 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 诇讗 诪讝讻专讬谞谉 专讘 讗诪专 诪讝讻讬专 专讘讬 讞谞讬谞讗 讗诪专 讗讬谞讜 诪讝讻讬专 讗诪专 专讘 讝专讬拽讗 谞拽讜讟 讚专讘 讘讬讚讱 讚拽讗讬 专讘讬 讗讜砖注讬讗 讻讜讜转讬讛 讚转谞讬 专讘讬 讗讜砖注讬讗 讬诪讬诐 砖讬砖 讘讛谉 拽专讘谉 诪讜住祝 讻讙讜谉 专讗砖 讞讜讚砖 讜讞讜诇讜 砖诇 诪讜注讚 注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 砖诪讜谞讛 注砖专讛 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘注讘讜讚讛 讜讗诐 诇讗 讗诪专 诪讞讝讬专讬谉 讗讜转讜 讜讗讬谉 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉 讬诪讬诐 砖讗讬谉 讘讛谉 拽专讘谉 诪讜住祝 讻讙讜谉 砖谞讬 讜讞诪讬砖讬 (讜砖谞讬) 讜转注谞讬讜转 讜诪注诪讚讜转

Based on the previous dilemma, an additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention the New Moon in Grace after Meals? The dilemma is: If you say that on Hanukkah, since it is only by rabbinic law, one need not mention it in Grace after Meals; perhaps the New Moon, which is by Torah law, one is required to mention it. Or, perhaps since it is not a day on which it is prohibited to perform labor, one need not mention it. The Sages disputed this matter: Rav said: One mentions the New Moon in Grace after Meals. Rabbi 岣nina said: One does not mention it. Rav Zerika said: Take the halakha of Rav in your hand as authoritative, since Rabbi Oshaya holds in accordance with his opinion. As Rabbi Oshaya taught in a Tosefta: Days on which there is an additional offering sacrificed in the Temple, i.e., the New Moon and the intermediate days of a Festival; in the evening, morning, and afternoon prayers, one recites the eighteen blessings of the Amida prayer and says a passage pertaining to the event of the day during the blessing of Temple service. And if he did not recite it, we require him to return to the beginning of the prayer and repeat it. And on those days, there is no kiddush recited over the cup of wine at the start of the day, but there is mention of the day recited in Grace after Meals, in accordance with Rav鈥檚 opinion. Days on which there is no additional offering, i.e., Monday, and Thursday, and fast days, and non-priestly watches [ma鈥檃madot], have a different legal status as detailed below.

砖谞讬 讜讞诪讬砖讬 诪讗讬 注讘讬讚转讬讬讛讜 讗诇讗 砖谞讬 讜讞诪讬砖讬 讜砖谞讬 砖诇 转注谞讬讜转 讜诪注诪讚讜转 注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 砖诪讜谞讛 注砖专讛 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘砖讜诪注 转驻诇讛 讜讗诐 诇讗 讗诪专 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 (讜讗讬谉 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住) 讜讗讬谉 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉:

Before drawing a conclusion, the Gemara seeks to clarify: Monday and Thursday, what is their purpose in this discussion, i.e., why are Monday and Thursday mentioned here if no special prayers are recited on those days? The Gemara explains: Rather, certainly the reference is to Monday and Thursday and Monday that are fast days for rain and of maamadot. On those days, in the evening, morning, and afternoon prayers, one recites eighteen blessings and recites a passage pertaining to the event of the day, i.e., the fast, in the blessing: Who listens to prayer. However, if one did not mention it, we do not require him to return to the beginning of the prayer and repeat it. And, on those days, there is no kiddush recited over a cup of wine, and there is no mention of the day recited in Grace after Meals.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇讛讝讻讬专 砖诇 讞谞讜讻讛 讘诪讜住驻讬谉 讻讬讜谉 讚诇讬转 讘讬讛 诪讜住祝 讘讚讬讚讬讛 诇讗 诪讚讻专讬谞谉 讗讜 讚讬诇诪讗 讬讜诐 讛讜讗 砖讞讬讬讘 讘讗专讘注 转驻诇讜转 专讘 讛讜谞讗 讜专讘 讬讛讜讚讛 讚讗诪专讬 转专讜讬讬讛讜 讗讬谞讜 诪讝讻讬专 专讘 谞讞诪谉 讜专讘讬 讬讜讞谞谉 讚讗诪专讬 转专讜讬讬讛讜 诪讝讻讬专

An additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in the additional prayer on Shabbat during Hanukkah or on the New Moon of Tevet, which falls during Hanukkah? The sides of the dilemma are: Do we say that since Hanukkah has no additional prayer of its own, and the additional prayer has no connection to Hanukkah, we do not mention it? Or, perhaps it is the essence of the day that is obligated in the mention of Hanukkah, in which case there is no distinction between the various prayers, and it should be mentioned in all four prayers, including the additional prayer on Shabbat and the New Moon. There is a dispute: Rav Huna and Rav Yehuda both said: One does not mention it. Rav Na岣an and Rabbi Yo岣nan both said: One mentions it.

讗诪专 讗讘讬讬 诇专讘 讬讜住祝 讛讗 讚专讘 讛讜谞讗 讜专讘 讬讛讜讚讛 讚专讘 讛讜讗 讚讗诪专 专讘 讙讬讚诇 讗诪专 专讘 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪驻讟讬专 讘谞讘讬讗 讘砖讘转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 专讗砖 讞讚砖 砖讗讬诇诪诇讗 砖讘转 讗讬谉 谞讘讬讗 讘专讗砖 讞讚砖

Abaye said to Rav Yosef: This opinion of Rav Huna and Rav Yehuda is Rav鈥檚 opinion, as Rav Giddel said that Rav said: In the case of the New Moon that occurs on Shabbat, the one who recites the portion from the Prophets [haftara] on Shabbat need not mention the New Moon in the blessing, as, if it were not Shabbat, there would be no reading from the Prophets on the New Moon. The haftara is unrelated to the New Moon, and therefore the New Moon is not mentioned in the blessing. The same should be true with regard to mention of Hanukkah in the additional service on the New Moon, as, if it were not the New Moon, he would not be reciting the additional service on Hanukkah. Therefore, when he recites the additional prayer, he need not mention Hanukkah.

诪讬 讚诪讬 讛转诐 谞讘讬讗 讘讚专讗砖 讞讚砖 诇讬讻讗 讻诇诇 讛讻讗 讗讬转讬讛 讘注专讘讬转 讜砖讞专讬转 讜诪谞讞讛 讗诇讗 诇讛讗 讚诪讬讗 讚讗诪专 专讘 讗讞讚讘讜讬 讗诪专 专讘 诪转谞讛 讗诪专 专讘 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪驻讟讬专 讘谞讘讬讗 讘诪谞讞讛 讘砖讘转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 讬讜诐 讟讜讘 砖讗讬诇诪诇讗 砖讘转 讗讬谉 谞讘讬讗 讘诪谞讞讛 讘讬讜诐 讟讜讘

The Gemara rejects this comparison. Is this comparable? There, reading from the Prophets is not at all part of the service on the New Moon. Here, there is mention of Hanukkah in the evening, morning, and afternoon prayers. Rather, it is comparable to this: As Rav A岣dvoi said that Rav Mattana said that Rav said: On a Festival that occurs on Shabbat, one who recites the portion from the Prophets during the afternoon service on Shabbat need not mention the Festival, as, if it were not Shabbat, there would be no reading from the Prophets during the afternoon service on a Festival. If so, even though there is a haftara during the morning service on a Festival, since they do not read from the Prophets in the afternoon, the reading is considered totally unrelated to the Festival and one does not mention the Festival. The same is true with regard to Hanukkah. One does not mention Hanukkah in the additional prayer.

讜诇讬转 讛讬诇讻转讗 讻讻诇 讛谞讬 砖诪注转转讗 讗诇讗 讻讬 讛讗 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讬讜诐 讛讻驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 讛诪转驻诇诇 谞注讬诇讛 爪专讬讱 诇讛讝讻讬专 砖诇 砖讘转 讬讜诐 讛讜讗 砖谞转讞讬讬讘 讘讗专讘注 转驻诇讜转

The Gemara concludes: And the halakha is not in accordance with any of these halakhot; rather, it is in accordance with that which Rabbi Yehoshua ben Levi said: On Yom Kippur that falls on Shabbat, one who recites the day鈥檚 closing prayer [neila] must mention Shabbat even in that prayer, although neila is not recited every Shabbat. The reason for this is that on Yom Kippur, the day itself is obligated in four prayers, i.e., morning, additional, afternoon, and closing. When it occurs on Shabbat, one must mention Shabbat in each of the prayers. Apparently, on a day that has a unique character, that character is manifest in all sacred aspects of the day; those engendered by the day itself as well as those engendered by other factors.

拽砖讬讗 讛讬诇讻转讗 讗讛讬诇讻转讗 讗诪专转 讛讬诇讻转讗 讻专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜拽讬讬诪讗 诇谉 讛讬诇讻转讗 讻专讘讗 讚讗诪专 专讘讗 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讘砖讘转 砖诇讬讞 爪讬讘讜专 讛讬讜专讚 诇驻谞讬 讛转讬讘讛 注专讘讬转 讗讬谞讜 爪专讬讱 诇讛讝讻讬专 砖诇 讬讜诐 讟讜讘 砖讗讬诇诪诇讗 砖讘转 讗讬谉 砖诇讬讞 爪讘讜专 讬讜专讚 注专讘讬转 讘讬讜诐 讟讜讘

The Gemara challenges this: It is difficult, as there is a contradiction between one halakha and another halakha. On the one hand, you said that the halakha is in accordance with the opinion of Rabbi Yehoshua ben Levi. And, on the other hand, we hold that the halakha is in accordance with the opinion of Rava, which contradicts the first halakha, as Rava said: On a Festival that occurs on Shabbat, the prayer leader who descends before the ark to recite the prayer abridged from the seven blessings of the Shabbat evening Amida prayer need not mention the Festival, as, if it were not also Shabbat, the prayer leader would not descend before the ark to recite this prayer during the evening prayer on a Festival. The Gemara reverts to the previous assumption that an element that does not arise from the essential halakhot of the day is considered foreign to it and is not mentioned.

讛讻讬 讛砖转讗 讛转诐 讘讚讬谉 讛讜讗 讚讗驻讬诇讜 讘砖讘转 谞诪讬 诇讗 爪专讬讱 讜专讘谞谉 讛讜讗 讚转拽讜谞讬 诪砖讜诐 住讻谞讛 讗讘诇 讛讻讗 讬讜诐 讛讜讗 砖谞转讞讬讬讘 讘讗专讘注 转驻诇讜转:

This challenge is rejected: How can you compare? There, actually, even on Shabbat, the prayer leader need not repeat the prayer, just as the prayer is not repeated any other evening. It was the Sages who instituted repetition of the prayer due to concern for potential danger. The Sages sought to slightly delay those leaving the synagogue to enable people who came late to leave together with the rest of the worshippers. This was necessary because synagogues were often located beyond the city limits, and it was dangerous to walk alone at night. This repetition of the prayer does not stem from the obligation of the day but was instituted for another purpose. However, here, on Yom Kippur, it is the day that is obligated in four prayers, and therefore on each day that there are added prayers, one must mention the events that occurred on that day in those prayers just as he does in all the standard prayers.

讜诇讗 讘讗诇讬讛 讻讜壮: 讞讻诪讬诐 讛讬讬谞讜 转谞讗 拽诪讗 讗讬讻讗 讘讬谞讬讬讛讜 讚专讘 讘专讜谞讗 讗诪专 专讘 讜诇讗 诪住讬讬诪讬:

And we learned in the mishna that one may not light with the sheep鈥檚 tail or with fat. Na岣m the Mede says that one may light using cooked fat. And the Rabbis say that one may not light with it whether or not it is cooked. The Gemara asks: Isn鈥檛 the opinion of the Rabbis identical to the unattributed opinion of the first tanna in the mishna? The Gemara answers: The practical difference between them is with regard to what Rav Beruna said that Rav said that one may light with cooked fat to which oil was added. One of the tannaim accepts this opinion as halakha and permits lighting with it, and the other prohibits it, and the opinions are not defined. Although it seems from the formulation of the mishna that they differ on this point, it is unclear what the opinion of each tanna is.

诪转谞讬壮 讗讬谉 诪讚诇讬拽讬谉 讘砖诪谉 砖专讬驻讛 讘讬讜诐 讟讜讘 专讘讬 讬砖诪注讗诇 讗讜诪专 讗讬谉 诪讚诇讬拽讬谉 讘注讟专谉 诪驻谞讬 讻讘讜讚 讛砖讘转 讜讞讻诪讬诐 诪转讬专讬谉 讘讻诇 讛砖诪谞讬诐 讘砖诪谉 砖讜诪砖诪讬谉 讘砖诪谉 讗讙讜讝讬诐 讘砖诪谉 爪谞讜谞讜转 讘砖诪谉 讚讙讬诐 讘砖诪谉 驻拽讜注讜转 讘注讟专谉 讜讘谞驻讟 专讘讬 讟专驻讜谉 讗讜诪专 讗讬谉 诪讚诇讬拽讬谉 讗诇讗 讘砖诪谉 讝讬转 讘诇讘讚:

MISHNA: In continuation of the previous mishna, this mishna adds that one may not light with burnt oil on a Festival, as the Gemara will explain below. With regard to lighting Shabbat lamps, there were Sages who prohibited the use of specific oils. Rabbi Yishmael says that one may not light with tar [itran] in deference to Shabbat because tar smells bad and disturbs those in the house. And the Rabbis permit lighting with all oils for lamps as long as they burn properly; with sesame oil, with nut oil, with turnip oil, with fish oil, with gourd oil, with tar, and even with naphtha [neft]. Rabbi Tarfon says: One may light only with olive oil in deference to Shabbat, as it is the choicest and most pleasant of the oils.

讙诪壮 诪讗讬 讟注诪讗 诇驻讬 砖讗讬谉 砖讜专驻讬谉 拽讚砖讬诐 讘讬讜诐 讟讜讘 诪谞讛谞讬 诪讬诇讬 讗诪专 讞讝拽讬讛 讜讻谉 转谞讗 讚讘讬 讞讝拽讬讛 讗诪专 拽专讗 讜诇讗 转讜转讬专讜 诪诪谞讜 注讚 讘拽专 讜讛谞讜转专 诪诪谞讜 注讚 讘拽专 砖讗讬谉 转诇诪讜讚 诇讜诪专 注讚 讘拽专 诪讛 转诇诪讜讚 诇讜诪专 注讚 讘拽专 讘讗 讛讻转讜讘 诇讬转谉 诇讜 讘拽专 砖谞讬 诇砖专讬驻转讜

GEMARA: With regard to the statement of the mishna that one may not light with burnt oil on a Festival, the Gemara asks: What is the reason for this? The Gemara answers: Because, in general, one may not burn consecrated items on a Festival. With regard to the fundamental principle that one may not burn consecrated items on a Festival, the Gemara asks: From where are these matters derived? 岣zkiya said, and one of the Sages from the school of 岣zkiya taught the same, that which the verse said: 鈥淎nd you shall let nothing of it remain until morning; but that which remains of it until morning you shall burn with fire鈥 (Exodus 12:10), requires explanation. As the Torah did not need to state until morning the second time. It would have been sufficient to state: But that which remains of it you shall burn with fire. Rather, why does the Torah state until morning? The verse comes to provide him with the second morning for burning. Leftover meat of the Paschal lamb is not burned on the following morning, which is a Festival, but rather on the following day, the first of the intermediate days of the Festival. From there it is derived that burning consecrated items on a Festival is prohibited.

讗讘讬讬 讗诪专 讗诪专 拽专讗 注讜诇转 砖讘转 讘砖讘转讜 讜诇讗 注讜诇转 讞讜诇 讘砖讘转 讜诇讗 注讜诇转 讞讜诇 讘讬讜诐 讟讜讘

Abaye said: This is derived from another verse, as the verse said: 鈥淭his is the burnt-offering of each Shabbat on its Shabbat鈥 (Numbers 28:10). Only the burnt-offering of Shabbat is sacrificed on Shabbat, and not a weekday burnt-offering on Shabbat, and not a weekday burnt-offering on a Festival. Apparently, performing this mitzva is prohibited even on a Festival, since it was not explicitly enumerated among the actions permitted on a Festival.

专讘讗 讗诪专 讗诪专 拽专讗 讛讜讗 诇讘讚讜 讬注砖讛 诇讻诐 讛讜讗 讜诇讗 诪讻砖讬专讬谉 诇讘讚讜 讜诇讗 诪讬诇讛 砖诇讗 讘讝诪谞讛 讚讗转讬讗 讘拽诇 讜讞讜诪专

Rava said: This is derived from a different verse, as the verse said with regard to the laws of a Festival: 鈥淣o manner of work shall be done in them, save that which every man must eat, that alone may be done by you鈥 (Exodus 12:16). From the word that, it is derived that for sustenance, one is permitted to perform prohibited labor on a Festival, but not for facilitators of sustenance. Although cooking is permitted, actions that involve prohibited labors for the purpose of facilitating cooking are prohibited. From the word alone, it is derived: And not circumcision performed not at its appointed time, i.e., a circumcision may be performed on a Festival only if it is on the eighth day. A circumcision that was postponed may not be performed on a Festival. It is possible that license to perform the postponed circumcision on a Festival could have been derived by means of an a fortiori inference. Therefore, the verse explicitly prohibited doing so. The same is true with regard to burning consecrated items. Although the Torah commands burning consecrated items, it was not permitted on a Festival since there is no obligation to do so specifically on that day.

专讘 讗砖讬 讗诪专 (砖讘转) 砖讘转讜谉

Rav Ashi said: It is derived from a different source. In the verses that speak of the Festivals, as opposed to the term Shabbat, the term shabbaton (Leviticus 23:24) appears.

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