Shabbat 24A

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 a baraita in accordance with the opinion of Rav Ḥisda. All of these oils with which the rabbis said that one may not light on Shabbat, one may light with them on a Festival, with the exception of burnt oil, because one may not burn consecrated items on a Festival.

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 ב״בונה ירושלים״. אמר להו רב ששת: כתפלה. מה תפלה בהודאה ⁠— אף ברכת המזון בהודאה.

A dilemma was raised before the rabbis: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals? The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said that Rav Seḥora said that Rav Huna said: One does not mention it. And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving. The Talmud relates that Rav Huna bar Yehuda happened by Rava’s house on Hanukkah. When, after eating, he came to recite Grace after Meals, he thought to mention Hanukkah in the blessing: Who builds Jerusalem. Rav Sheshet said to the yeshiva students: One mentions Hanukkah in Grace after Meals just as he does in the Amida prayer. Just as in the Amida prayer one mentions Hanukkah in the blessing of thanksgiving, so too, in Grace after Meals one mentions Hanukkah in the blessing of thanksgiving.

איבעיא להו: מהו להזכיר ראש חודש בברכת המזון? אם תימצי לומר בחנוכה דרבנן לא צריך, ראש חודש דאורייתא ⁠— צריך. או דילמא כיון דלא אסיר בעשיית מלאכה ⁠— לא מדכרינן. רב אמר: מזכיר, רבי חנינא אמר: אינו מזכיר. אמר רב זריקא: נקוט דרב בידך, דקאי רבי אושעיא כוותיה. דתני רבי אושעיא: ימים שיש בהן קרבן מוסף, כגון ראש חודש וחולו של מועד ⁠— 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.

Based on the previous dilemma, an additional dilemma was raised before the rabbis: What is the ruling with regard to the obligation to mention Rosh Chodesh in Grace after Meals? The dilemma is: If you say that on Hanukkah, since it is only by rabbinic law, one need not mention it in Grace after Meals; perhaps Rosh Chodesh, which is by Torah law, one is required to mention it. Or, perhaps since it is not a day on which it is prohibited to perform labor, one need not mention it. The rabbis disputed this matter: Rav said: One mentions Rosh Chodesh in Grace after Meals. R' Ḥanina said: One does not mention it. Rav Zerika said: Take the halakha of Rav in your hand as authoritative, since R' Oshaya holds in accordance with his opinion. As R' Oshaya taught in a Tosefta: Days on which there is an additional offering sacrificed in the Temple, i.e., Rosh Chodesh and the intermediate days of a Festival; in the evening, morning, and afternoon prayers, one recites the 18 blessings of the Amida prayer and says a passage pertaining to the event of the day during the blessing of Temple service. And if he did not recite it, we require him to return to the beginning of the prayer and repeat it. And on those days, there is no kiddush recited over the cup of wine at the start of the day, but there is mention of the day recited in Grace after Meals, in accordance with Rav’s opinion. Days on which there is no additional offering, i.e., Monday, and Thursday, and fast days, and non-priestly watches [ma’amadot], have a different legal status as detailed below.