Berakhot 53A

אי נימא לא שבת מחמת מלאכה אפילו ממלאכה דהתירא, והתניא: אור של חיה ושל חולה ⁠— מברכין עליו!

If we say that did not rest means that it did not rest from labor, even from labor that is permitted? Wasn’t it taught in a baraita that over light that was kindled on Shabbat for a woman giving birth or a dangerously ill person, for whom one is permitted to perform prohibited labor on Shabbat, one may recite a blessing during havdala at the conclusion of Shabbat?

אמר רב נחמן בר יצחק: מאי ״שבת״⁠ — ששבת מחמת מלאכת עבירה. תניא נמי הכי: עששית שהיתה דולקת והולכת כל היום כולו, למוצאי שבת מברכין עליה.

Rav Naḥman bar Yitzḥak said: What is meant by rested? Light that rested from labor of transgression on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. That halakha was also taught in a baraita: A lantern that was continuously burning throughout the entire day of Shabbat, one may recite a blessing over it at the conclusion of Shabbat.

תנו רבנן: גוי שהדליק מישראל, וישראל שהדליק מגוי מברכין עליו. גוי מגוי ⁠— אין מברכין עליו.

A baraita states: A non-Jew who lit a candle from a candle that was in the possession of a Jew or if a Jew lit a candle from a non-Jew, one may recite a blessing over it at the conclusion of Shabbat. However, if a non-Jew lit a candle from a non-Jew, one may not recite a blessing over it.

מאי שנא גוי מגוי דלא ⁠— משום דלא שבת? אי הכי, ישראל מגוי נמי הא לא שבת!

The Talmud asks: What is different about a candle that a non-Jew lit from a non-Jew, that one may not recite a blessing over it? Because the light did not rest on Shabbat. If so, the light of a Jew who lit a candle from a non-Jew also did not rest on Shabbat.