Today, we delve into Daf 24, dedicating our study to the merit of Avraham ben Esther, Yosef ben Sabu, and Asher ben Tziporah. May their neshamas have an aliyah. We begin at amud bet, with the mishna: "Ein madlikin b'shemen s'reifah b'yom tov." This means that one may not light with the oil that is designated for burning, specifically the oil of terumah that has become t'mei'ah, which must be burned. We must explore the reasoning behind this prohibition on Yom Tov.
The mishna continues with Rabbi Yishmael's opinion: "Ein madlikin b'itran," indicating that one may not light with itran, which is the residue from tar. This prohibition is due to the unpleasant smell it emits, which detracts from the honor of Shabbat. In contrast, the Chachamim permit the use of all oils, including sesame oil, nut oil, radish oil, fish oil, and squash oil, as well as itran and neft.
Rabbi Tarfon states, "Ein madlikin ela b'shemen zayit bilvad," asserting that only olive oil may be used for lighting. The Gemara then asks, "Mai ta'ama?" What is the reason for not using shemen s'reifah on Yom Tov? Since it must be burned anyway, why not use it for the nerot Yom Tov? The response is that one cannot burn kodashim on Yom Tov, and shemen s'reifah falls under this category because it is considered kodashim she'nitme'u.
This raises a deeper question: there is a positive commandment to burn kodashim, as stated, "Ba'esh tisrofu." However, there is also a prohibition against performing work on Yom Tov, encapsulated in "Lo ta'aseh kol melacha." Why does the positive commandment not override the prohibition of melacha? The principle of "Asei dochei lo ta'aseh" suggests that the positive commandment should allow for the burning of shemen s'reifah on Yom Tov.
Chizkiyah explains that the verse "V'lo totiru mimenu ad boker" refers to notar, indicating that anything left over from the korban until morning must be burned. The repetition of "boker" signifies that this burning cannot occur on the first day of Yom Tov but rather on the subsequent day of Chol HaMoed. The reasoning remains consistent: one does not burn kodashim on Yom Tov, thus terumah t'mei'ah is similarly prohibited.
Abaye introduces another perspective, citing the rule that "Olat Shabbat b'shabbato" must be brought on Shabbat, while "V'lo olat chol b'shabbat" indicates that one cannot bring a non-sacred olah on Shabbat or Yom Tov. This teaches us that if one cannot burn evrei olah on Shabbat, then certainly one cannot burn terumah t'mei'ah on Yom Tov.
Rava further clarifies that the prohibition on Yom Tov is due to its dual nature as both a positive commandment and a prohibition against work. The positive commandment to burn kodashim does not override the prohibition of work on Yom Tov because it is also a day of cessation.
The Gemara concludes that while it is forbidden to burn terumah t'mei'ah on Yom Tov, it may be permissible during the week. Rava explains that just as it is a mitzvah to burn kodashim, it is also a mitzvah to burn terumah t'mei'ah. The verse "Va'ani hinei natati lach et mishmeret trumotai" indicates that even terumah t'mei'ah is yours to use as fuel, granting one the right to benefit from it.
In conclusion, the Gemara affirms that terumah t'mei'ah is permitted for use as fuel, while kodashim remains strictly prohibited from being burned on Yom Tov. This distinction is crucial for understanding the halachic implications of using various oils and the treatment of kodashim and terumah in our observance of Yom Tov.