Shabbat 47

תניא כוותיה דרב חסדא כל אלו שאמרו אין מדליקין בהן בשבת מדליקין בהן ביום טוב חוץ משמן שריפה לפי שאין שורפין קדשים ביום טוב:

It was taught in accordance with R. Hisda: All those [materials] concerning which the Rabbis ruled, One must not light therewith on Sabbath, may be used for lighting on Festivals, except oil of burning,<span class="x" onmousemove="('comment',' [Although one may light therewith on Sabbaths, one may not do so on Festivals, v. Tosaf a.l.]. ');">¹</span> because sacred food must not be burnt on Festivals. The scholars propounded: Is Hanukkah to be mentioned in grace after meals? Since it is a Rabbinical [institution], we do not mention it; or perhaps it is mentioned to give publicity to the miracle? — Said Raba in R. Sehora's name in R. Huna's name: It need not be mentioned; yet if one comes to mention it, he does so in the 'Thanks' [benediction].<span class="x" onmousemove="('comment',' The second benediction of grace; so called because it commences with, 'we give thanks unto Thee'. ');">²</span> R. Huna b. Judah chanced to visit Raba's academy [and] thought to mention it [Hanukkah] in [the benediction] 'he will rebuild Jerusalem.'<span class="x" onmousemove="('comment',' The fourth benediction of grace. ');">³</span>

איבעיא להו מהו להזכיר של חנוכה בברכת המזון כיון דמדרבנן הוא לא מדכרינן או דילמא משום פרסומי ניסא מדכרינן אמר רבא אמר רב סחורה אמר רב הונא אינו מזכיר ואם בא להזכיר מזכיר בהודאה רב הונא בר יהודה איקלע לבי רבא סבר לאדכורי בבונה ירושלים אמר להו רב ששת כתפלה מה תפלה בהודאה אף ברכת המזון בהודאה:

Said R. Shesheth to them [the scholars], It is as the Prayer:<span class="x" onmousemove="('comment',' The 'Prayer' par excellence is the Eighteen Benedictions; v. p. 32, n. 3. ');">⁴</span> Just as [it is inserted in] the Prayer in the [benediction of] 'Thanks,'<span class="x" onmousemove="('comment',' The eighteenth benediction. ');">⁵</span> So [is it inserted in] grace after meals in the [benediction of] 'Thanks'.<span class="x" onmousemove="('comment',' The 'mention' is an added passage which relates very briefly the story of Hanukkah. ');">⁶</span> The scholars propounded: Is New Moon to be mentioned in grace after meals? Should you say that it is unnecessary in the case of Hanukkah, which is only Rabbinical, then on New Moon, which is Biblical,<span class="x" onmousemove="('comment',' Cf. Num. XXVIII, 11-15. ');">⁷</span>

איבעיא להו מהו להזכיר ראש חודש בברכת המזון אם תימצי לומר בחנוכה דרבנן לא צריך ראש חודש דאורייתא צריך או דילמא כיון דלא אסור בעשיית מלאכה לא מזכרינן רב אמר מזכיר רבי חנינא אמר אינו מזכיר אמר רב זריקא נקוט דרב בידך דקאי רבי אושעיא כוותיה דתני ר' אושעיא ימים שיש בהן קרבן מוסף כגון ר"ח וחוש"מ ערבית ושחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בעבודה ואם לא אמר מחזירין אותו ואין בהן קדושה על הכוס ויש בהן הזכרה בברכת המזון ימים שאין בהן קרבן מוסף כגון שני וחמישי (ושני) ותעניות ומעמדות

it is necessary; or perhaps since the performance of work is not forbidden, it is not mentioned? Rab said: It is mentioned; R. Hanina said: It is not mentioned. R. Zerika said: Hold fast<span class="x" onmousemove="('comment',' Lit., 'in your hand'. ');">⁸</span> to Rab's [ruling], because R. Oshaia supports him. For R. Oshaia taught: On those days when there is an additional offering,<span class="x" onmousemove="('comment',' I.e., additional to the daily burnt-offering; v. Num. XXVIII, 1, seq. ');">⁹</span> viz., New Moon and the weekdays of Festivals<span class="x" onmousemove="('comment',' The first and seventh days of Passover, and the first and eighth of Tabernacles have the full sanctity of Festivals, and no work, except what is necessary for the preparation of food, is permitted. The intermediate days are of a semi-festive nature, other work too being permitted under certain conditions. ');">¹⁰</span> at the Evening, Morning and Afternoon [services] the Eighteen [Benedictions] are recited, and the nature of the occasion is inserted in the 'Abodah;<span class="x" onmousemove="('comment',' Lit., '(sacrificial) service', the name of the seventeenth Benediction. ');">¹¹</span>

שני וחמישי מאי עבידתייהו אלא שני וה' וב' של תעניות ומעמדות ערבית ושחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בשומע תפלה ואם לא אמר אין מחזירין אותו (ואין בהן קדושה על הכוס) ואין בהן הזכרה בברכת המזון:

and if one does not insert it, he is turned back;<span class="x" onmousemove="('comment',' To repeat the passage, because these are special occasions instituted in the Bible. ');">¹²</span> and there is no Sanctification over wine,<span class="x" onmousemove="('comment',' Lit., 'goblet'. V. p. 102, n. 8. ');">¹³</span> and mention thereof is made in grace after meals. On those days when there is no additional offering, viz., Mondays, Thursdays,<span class="x" onmousemove="('comment',' On these days Reading of the Law forms part of the Service, as on the Sabbath. According to the Talmud (B.K. 82a) this was instituted by Ezra, so that three days should not pass without Torah. ');">¹⁴</span> Fasts,<span class="x" onmousemove="('comment',' Specially proclaimed for rain (Ta'an. 10a). ');">¹⁵</span>

איבעיא להו מהו להזכיר של חנוכה במוספין כיון דלית ביה מוסף בדידיה לא מדכרינן או דילמא יום הוא שחייב בארבע תפלות רב הונא ורב יהודה דאמרי תרוייהו אינו מזכיר רב נחמן ורבי יוחנן דאמרי תרוייהו מזכיר

and Ma'amadoth<span class="x" onmousemove="('comment',' Ma'amad, pl. ma'amadoth, lit., posts': 'a division of popular representatives deputed to accompany the daily services in the Temple with prayers, and also a corresponding division in the country towns, answering to the divisions of priests and Levites' (Jast.). Each district sent its representatives on certain days; v. Ta'an. Mishnah 26a. ');">¹⁶</span> — What business have Mondays and Thursdays [here]?<span class="x" onmousemove="('comment',' This is an interjection. Why should I think that special mention must be made? The Reading of the Law is certainly insufficient cause. ');">¹⁷</span> — Rather [say thus:] on the Mondays, Thursdays and the [following] Mondays of Fasts<span class="x" onmousemove="('comment',' In times of drought fasts were held on Monday, Thursday and the following Monday. ');">¹⁸</span> — and of Ma'amadoth<span class="x" onmousemove="('comment',' On these days four fasts were kept: Tuesday, Wednesday and Thursday; Ta'an ibid. ');">¹⁹</span>

אמר אביי לרב יוסף הא דרב הונא ורב יהודה דרב הוא דאמר רב גידל אמר רב ראש חדש שחל להיות בשבת המפטיר בנביא בשבת אינו צריך להזכיר של ראש חדש שאילמלא שבת אין נביא בראש חדש

— at the Evening, Morning and Afternoon [Services] the Eighteen [Benedictions] are recited, and the nature of the occasion is inserted in 'Thou hearkenst unto Prayer';<span class="x" onmousemove="('comment',' The name of the sixteenth Benediction. ');">²⁰</span> yet if one does not insert it he is not made to repeat it,<span class="x" onmousemove="('comment',' Because these are not Biblical institutions. ');">²¹</span> and no reference is made on these [days] in grace after meals.<span class="x" onmousemove="('comment',' The first clause states that a reference is made on New Moon, in agreement with Rab. ');">²²</span> The scholars propounded: Should one refer to Hanukkah in the Additional Services?<span class="x" onmousemove="('comment',' Of the Sabbath and New Moon; these always occur during Hanukkah, which commences on the 25th of the month and lasts eight days. ');">²³</span>

מי דמי התם נביא בדר"ח ליכא כלל הכא איתיה בערבית ושחרית ומנחה אלא להא דמיא דאמר רב אחדבוי אמר רב מתנה אמר רב יום טוב שחל להיות בשבת המפטיר בנביא במנחה בשבת א"צ להזכיר של יום טוב שאילמלא שבת אין נביא במנחה ביום טוב

Since there is no Additional Service for [Hanukkah] itself, we do not refer to it; or perhaps it [the Sabbath and New Moon] is a day which requires four services?<span class="x" onmousemove="('comment',' The three stated above plus the Additional. Hence this Additional Service ranks as the rest, and requires a mention of Hanukkah. ');">²⁴</span> — R. Huna and Rab Judah both maintain: It is not referred to; R. Nahman and R. Johanan both maintain: It is referred to. Abaye observed to R. Joseph. This [ruling] of R. Huna and Rab Judah is [synonymous with] Rab's. For R. Gidal said in Rab's name: If New Moon falls on the Sabbath, he who reads the Haftarah<span class="x" onmousemove="('comment',' 'Conclusion'. A passage of the Prophets, with which the Reading of the Law concludes. The passage generally had some bearing upon the portion of the Law, except on special occasions. On the origin and the development of the Haftarah v. J.E. s.v. 'Haftarah' and 'Liturgy': Elbogen, Der Judische Gottesdienst, 174 seq. ');">²⁵</span> in the prophetic lesson need not mention New Moon,<span class="x" onmousemove="('comment',' 'Who sanctifieth the Sabbath and the New Moon', the conclusion of the last benediction after the haftarah. ');">²⁶</span> since but for the Sabbath there is no prophetic lesson on New Moon.<span class="x" onmousemove="('comment',' This is the same reasoning as that which governs R. Huna's and Rab Judah's view above. ');">²⁷</span> How compare! There, there is no prophetic lesson on New Moon at all; whereas here it [the reference to Hanukkah] is found in the Evening, Morning and Afternoon Services. Rather it is similar to the following. Viz., R. Ahadebuy said in the name of R. Mattenah in Rab's name: When a Festival falls on the Sabbath, he who reads the haftarah in the prophetic lesson at the Sabbath Afternoon Service<span class="x" onmousemove="('comment',' This is not mentioned elsewhere in the Talmud. Rashi quotes a Geonic responsum that a haftarah from the prophets was read in early times, until the practice was forbidden by the Persians. V. Elbogen, op. cit., p. 182. ');">²⁸</span> need not mention the Festival, since but for the Sabbath there is no prophetic lesson at the Afternoon Service on Festivals.