Shabbat 24a — the Talmud in English

A beraita was taught in accordance with the opinion of Rav Ḥisda

that the reason one may not kindle with teruma oil that must be burned is that consecrated offerings may not be burned on a Festival.

As it was taught in a beraita:

All these

oils

that

the Sages said

one may not kindle with them on Shabbat, one may kindle with them on a Festival. Except for oil that must be burned,

and the reason is:

because consecrated offerings may not be burned on a Festival.

We learned above that they established the days of Hanukkah for reciting Hallel and for mentioning them in the prayer of thanksgiving.

They raised a dilemma before them: What is the ruling with regard to mentioning

the matter

of Hanukkah in the Grace after Meals?

And these are the two sides of the dilemma:

Since

these days

are of rabbinic origin,

and were instituted by the Sages, therefore

we do not mention them;

they did not obligate one to mention them.

Or perhaps, because of publicizing the miracle —

we do mention them.

Rava said that Rav Seḥora said that Rav Huna said: He is not obligated to

mention it.

mention

And if he comes

and wishes

to mention it —

he mentions it

the matter of the day

in the thanksgiving

section, in the blessing concerning the Land.

Rav Huna bar Yehuda happened to come

to

Rava’s house. He thought he would mention

Hanukkah in the Grace after Meals,

in

the blessing of

Who rebuilds Jerusalem.

Rav Sheshet said to them:

He mentions it in the Grace after Meals

as

he does in

prayer: Just as in prayer

he mentions the matter of the day

in the thanksgiving

after the blessing of Thanksgiving,

so too

when he mentions it

in the Grace after Meals

he mentions it

in the thanksgiving,

in the blessing beginning, “We thank You.”

They raised another dilemma before them: What is the ruling with regard to mentioning Rosh Ḥodesh

in the Grace after Meals?

And these are the two sides of the dilemma:

If you say

that

with regard to Hanukkah

the reason is that these days are an institution

of rabbinic origin,

and therefore

there is no need

to mention the matter of the day; however,

Rosh Ḥodesh,

which

is of Torah origin, requires

that it be mentioned in the Grace after Meals.

Or perhaps: Since

Rosh Ḥodesh

is not a day on which performing labor is prohibited,

therefore

we do not mention it.

The amoraim disagreed with regard to this:

Rav said: He mentions it.

Rabbi Ḥanina said: He does not mention it.

Rav Zerika said: Take

the words

of Rav,

who says that he mentions it,

in your hand.

What is the reason? Because

Rabbi Oshaya stands in agreement with him.

As Rabbi Oshaya taught: On days when there is an additional offering, such as Rosh Ḥodesh and the intermediate days of a Festival,

when one prays

the evening, morning, and afternoon prayers —

he recites the Eighteen Benedictions and says a mention appropriate to the occasion,

namely, “Ya’aleh VeYavo,”

in the blessing concerning the Temple service.

In it, he asks that the Holy One, blessed be He, restore the sacrificial service to its place and that the offerings of the day be brought.

And if he did not say it,

that is, if he did not mention what is appropriate to the occasion,

they require him to repeat the prayer.

And

likewise, on Rosh Ḥodesh and during the intermediate days of a Festival,

there is no sanctity

of

Kiddush over a cup, but there is a mention of them in the Grace after Meals.

But

days when there is no additional offering, such as

the days of

Monday and Thursday, fast days, and the days of the priestly watches —

if one did not mention what is appropriate to the day,

they do not require him to repeat the prayer.

Samuel and David instituted that representatives from all of Israel should stand in the Temple courtyard at the time the communal offerings were brought. They were divided into twenty-four watches [corresponding to the number of the priestly watches]. The members of the watch would fast on Monday, Tuesday, Wednesday, and Thursday. [Ta’anit 26a; Maimonides, Hilkhot Kelei HaMikdash, chapter 6]

And we raise a question concerning Rabbi Oshaya’s statement: The days of

Monday and Thursday \-

What is their relevance

in distinguishing them from the other days of the year?

And we explain:

Rather,

this is what we are saying: The days of

Monday and Thursday of fasts, and

likewise those of the members of the

priestly watches —

in the

evening, morning, and afternoon prayers, one recites the Eighteen Benedictions.

And he says a mention appropriate to the occasion,

namely the prayer “Anenu,”

in the blessing that hears prayer.

And if he did not say it —

they do not require him to repeat the prayer.

And there is no mention of them in the Grace after Meals.

When one eats the evening meal before the fast, and certainly after it.

They raised a dilemma before them: What is the ruling with regard to mentioning

the matter

of Hanukkah [namely, “Al HaNissim”]

in the

Musaf

prayer

of

Shabbat and Rosh Ḥodesh that occur during Hanukkah?

And these are the two sides of the dilemma:

Since there is no

additional offering

specific to it,

from the perspective of Hanukkah, therefore

we do not mention it.

Or perhaps:

Shabbat or Rosh Ḥodesh

is a day on which one is obligated to recite four prayers,

and since on these days one is obligated to recite the Musaf prayer, it is no less than the other prayers [although its obligation is due to Shabbat or Rosh Ḥodesh], and he mentions the matter of the day in the blessing of thanksgiving.

The amoraim disagreed with regard to this:

Rav Huna and Rav Yehuda both said: He does not mention

Hanukkah in the Musaf prayers of Shabbat and Rosh Ḥodesh.

Rav Naḥman and Rabbi Yoḥanan both said: He mentions it

in them.

Abaye said to Rav Yosef: This

matter

that

was said by

Rav Huna and Rav Yehuda,

that he does not mention it —

is in accordance with Rav.

As Rav Giddel said that Rav said: When Rosh Ḥodesh occurs on Shabbat —

the one who recites the haftara from the Prophets on Shabbat

does not need to mention

in the blessings of the haftara the matter

of Rosh Ḥodesh.

And the reason is: Because

were it not for

the day of

Shabbat, there would be no

reading from the

Prophets on Rosh Ḥodesh.

And just as with regard to the haftara we follow the day that is responsible for the reading, so too with regard to mentioning Hanukkah in the Musaf prayers of Shabbat and Rosh Ḥodesh: Since the obligation to recite Musaf is not due to Hanukkah, he does not mention Hanukkah in it.

And we reject this:

Are the cases comparable?

There,

with regard to the haftara,

the reading from the Prophets on Rosh Ḥodesh

does not exist at all.

Since there is no haftara reading on Rosh Ḥodesh, when Rosh Ḥodesh occurs on Shabbat as well, one does not mention it in the blessing of the haftara. And this is the reasoning of Rav Giddel, who says that in the blessing of the haftara on Shabbat one does not mention the matter of Rosh Ḥodesh.

But

here,

with regard to Hanukkah,

there is

a mention of the day

in the

prayers of

the evening, morning, and afternoon.

Therefore, on a day on which one is obligated to recite four prayers, such as Shabbat or Rosh Ḥodesh, he also mentions the matter of the day in the Musaf prayer.

Rather, the matter resembles

the statement of Rav Huna and Rav Yehuda.

As Rav Aḥadvoi said that Rav Mattana said that Rav said: When a Festival occurs on Shabbat —

the one who recites the haftara from the Prophets in

the

afternoon prayer on Shabbat [

in their time, it was customary to read ten verses from the Prophets during the afternoon prayer on Shabbat] —

does not need

to mention in the blessing of the haftara the matter of the

Festival.

And the reason is: Because

were it not for Shabbat, there would be no

reading from the

Prophets in

the

afternoon prayer on a Festival.

Although the Prophets are read during the morning prayer, nevertheless, since the reading during the afternoon prayer is due to Shabbat and not to the Festival, one does not mention the Festival in its blessings.

And likewise with regard to mentioning the matter of Hanukkah in the Musaf prayer during the days of Hanukkah: Since the obligation to recite the prayer is not due to Hanukkah, he does not mention the matter of Hanukkah in it.