The following study of Gemorah Shabbat, specifically from the tractate of Masechet Shabbat, is dedicated for a full and speedy recovery for all those of the people of Israel who are enduring illness. We pray for the healing of their souls and bodies, and may their recovery be swift.
Our analysis begins on the second side of the twenty-third page, starting with the Mishnah which teaches that one may not use oil for burning as fuel for the Shabbat lights. The Gemara seeks to define this oil for burning, and Rabbah explains that it refers to oil of Terumah, the priestly tithe, which has become ritually impure. It is called oil for burning because the law prohibits even priests from consuming impure Terumah; instead, they are required to burn it to ensure it is not eaten. The Gemara questions why this oil is disqualified for use on Shabbat, as it is a high-quality oil that burns well. Rabbah reasons that because there is a commandment to burn this oil, we are concerned that a person might zealously tilt the lamp to make the oil draw faster so that the commandment of burning is fulfilled more quickly. This concern of tilting is not because the light is flickering, but rather to hasten the burning process.
Abaye challenges Rabbah by noting that if the only concern is tilting the lamp, the oil should be permissible on Yom Tov, since increasing a flame is generally permitted on a festival. However, a later Mishnah explicitly states that one may not light with oil for burning on Yom Tov. The Gemara resolves this by explaining that the prohibition on Yom Tov is a preventative decree to ensure people do not mistakenly use it on Shabbat. Tosafot notes that this decree applies specifically to oil for burning because it is a high-quality oil; inferior oils do not carry the same concern because people are unlikely to use them on Shabbat anyway.
Rav Chisda offers a different explanation, rejecting the concern of tilting. He argues that the Mishnah is discussing a specific case where Yom Tov falls on a Friday, which is the eve of Shabbat. In this instance, one would be lighting the Shabbat candles while it is still Yom Tov. The problem is that there is a scriptural law prohibiting the burning of disqualified holy items, such as impure Terumah, on a festival. Therefore, lighting this oil on a Friday that is also Yom Tov would constitute an illegal act of burning holy items on the festival. Rashi clarifies that according to Rav Chisda, this oil would actually be permissible on a regular Friday that is not a festival, as he does not hold by the concern of tilting the lamp.
The Gemara finds support for Rav Chisda in a teaching of Rabbi Oshaya, which states that wicks and oils forbidden on Shabbat may generally be used on Yom Tov, with the sole exception of oil for burning. The reason given is that one may not burn holy items on a festival. Tosafot explains that while the wording of the teaching seems to imply oil for burning is forbidden on both Shabbat and Yom Tov, the logic actually supports Rav Chisda: if oils forbidden on Shabbat are permitted on Yom Tov, then oil for burning—which is technically fit for Shabbat use—should certainly be permitted on Yom Tov, were it not for the specific prohibition against burning holy items on a festival.
The discussion then shifts to the laws of Birkat Hamazon, the Grace After Meals, specifically regarding Chanukah. The Gemara asks if one must mention the miracle of Chanukah by reciting Al Hanissim in the Grace After Meals. One side of the inquiry suggests that since Chanukah is a rabbinic institution, it might not require mention, while the other side suggests it should be mentioned to publicize the miracle. Rav Huna, in the name of Rav Sechorah and Rabbah, rules that it is not mandatory, but if one chooses to mention it, it should be placed in the second blessing, which is the blessing of thanksgiving. This corresponds to its place in the Amidah prayer.
A similar question is raised regarding Rosh Chodesh. Although Rosh Chodesh is a scriptural appointment, it does not involve a prohibition on creative labor. Rav rules that it must be mentioned in the Grace After Meals, while Rav Chanina disagrees. Rav Zerika instructs that the law follows Rav because Rabbi Oshaya supports him. Rabbi Oshaya taught that on days requiring an additional offering, such as Rosh Chodesh and the intermediate days of a festival, one must mention the occasion in the Amidah and the Grace After Meals. If one forgets Yaaleh veYavo in the Amidah on these days, the prayer must be repeated, except for the evening prayer of Rosh Chodesh. Tosafot observes that while there was no doubt about mentioning Chanukah in the public Amidah due to the requirement to publicize the miracle, the question remained for the private Grace After Meals said at home.
The Gemara further explores days that do not have an additional offering, such as Mondays, Thursdays, and public fast days. On these days, a special prayer for fasts, Anenu, is added to the Amidah in the blessing for hearing prayer. If forgotten, the prayer is not repeated, and there is no mention of the fast in the Grace After Meals. Rashi and the Tshuvat HaGeonim discuss the practice of reciting Anenu in the evening prayer before the fast actually begins. While the technical law allows this, the Tshuvat HaGeonim notes that the common custom is not to say it in the evening or even the morning, out of concern that a person might be forced to break their fast due to illness, which would make their prayer appear untruthful. Consequently, many follow the custom of only reciting it during the afternoon prayer.
Regarding the additional prayer of Musaf on a Shabbat or Rosh Chodesh that falls during Chanukah, the Gemara asks if Al Hanissim should be included. Rav Huna and Rav Yehuda argue it should not be mentioned because the additional prayer is triggered by Shabbat or Rosh Chodesh, not Chanukah. They draw an analogy from a ruling by Rav Gidel in the name of Rav, stating that if Rosh Chodesh falls on Shabbat, the Rosh Chodesh is not mentioned in the blessings of the Haftara, because without Shabbat, there would be no prophetic reading at all. However, Rav Nachman and Rabbi Yochanan rule that it must be mentioned. They argue that since Chanukah is mentioned in the other prayers of the day, the day is established as a single entity with four required prayers, and the mention should extend to all of them.
The final ruling follows Rabbi Yehoshua ben Levi, who taught that if Yom ha-Kippurim falls on Shabbat, one must mention Shabbat even in the Ne'ilah prayer, despite Shabbat not having a Ne'ilah service. The principle is that once a day is obligated in four (or five) prayers, they all follow the same template for that day. Therefore, Al Hanissim is indeed recited in the additional prayer of Chanukah. The Gemara notes a potential contradiction with a ruling by Rava, who stated that on a Friday night that is also a festival, the cantor does not mention the festival in the special "Seven-Faceted Blessing" recited after the Amidah. The Gemara explains that this is not a contradiction; that specific blessing was a rabbinic enactment instituted for the safety of those who arrived late to the Beit HaKnesset, which was often located in the fields. Since that blessing is not an inherent part of the day's required prayer service, it does not follow the general rule of the day's identity.
Finally, the Gemara returns to the Mishnah's discussion of using fat for fuel. Nachum HaMadi permitted using cooked fat, while the Sages forbade both cooked and uncooked fat. The Gemara asks what the difference is between the Tanna Kamma and the Sages, as both seem to forbid fat. Rav Bruna, in the name of Rav, suggests the debate concerns a mixture where kosher oil is added to the fat. One opinion holds that such a mixture is permissible, while the other forbids it. However, the Gemara concludes that it is unclear which authority holds which position, as Nachum HaMadi's opinion placed between them makes it difficult to determine who is adding a stringency or a leniency.