## Shabbat Daf 24b

###### Shabbat 24b:1
[Shabbat 24b:1](https://torahapp.org/share/book/Shabbat/r/24b:1)

וְלֵית הִילְכְתָא כְּכׇל הָנֵי שְׁמַעְתָּתָא, אֶלָּא כִּי הָא דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: יוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת — הַמִּתְפַּלֵּל נְעִילָה צָרִיךְ לְהַזְכִּיר שֶׁל שַׁבָּת. יוֹם הוּא שֶׁנִּתְחַיֵּיב בְּאַרְבַּע תְּפִלּוֹת.

**William Davidson Edition - English:**
The Gemara concludes: **And the *halakha* is not in accordance with any of these *halakhot*; rather,** it is **in accordance with that which Rabbi Yehoshua ben Levi said:** On **Yom Kippur that falls on Shabbat, one who recites** the day’s **closing prayer [*ne*’*ila*] must mention Shabbat** even in that prayer, although *ne*’*ila* is not recited every Shabbat. The reason for this is that on Yom Kippur, the **day** itself **is obligated in four prayers,** i.e., morning, additional, afternoon, and closing. When it occurs on Shabbat, one must mention Shabbat in each of the prayers. Apparently, on a day that has a unique character, that character is manifest in all sacred aspects of the day; those engendered by the day itself as well as those engendered by other factors.


###### Shabbat 24b:2
[Shabbat 24b:2](https://torahapp.org/share/book/Shabbat/r/24b:2)

קַשְׁיָא הִילְכְתָא אַהִילְכְתָא. אָמְרַתְּ הִילְכְתָא כְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, וְקַיְימָא לַן הִילְכְתָא כְּרָבָא. דְּאָמַר רָבָא: יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שְׁלִיחַ צִיבּוּר הַיּוֹרֵד לִפְנֵי הַתֵּיבָה עַרְבִית אֵינוֹ צָרִיךְ לְהַזְכִּיר שֶׁל יוֹם טוֹב, שֶׁאִילְמָלֵא שַׁבָּת אֵין שְׁלִיחַ צִבּוּר יוֹרֵד עַרְבִית בְּיוֹם טוֹב.

**William Davidson Edition - English:**
The Gemara challenges this: It is **difficult,** as there is a contradiction between one ***halakha*** and another ***halakha*.** On the one hand, **you said** that **the *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Levi. And,** on the other hand, **we hold** that **the *halakha* is in accordance with** the opinion of **Rava,** which contradicts the first *halakha*, **as Rava said:** On **a Festival that occurs on Shabbat, the prayer leader who descends before the ark** to recite the prayer abridged from the seven blessings of the Shabbat **evening** *Amida* **prayer need not mention** the **Festival, as, if it were not** also **Shabbat, the prayer leader would not descend before the ark** to recite this prayer during **the evening prayer on a Festival.** The Gemara reverts to the previous assumption that an element that does not arise from the essential *halakhot* of the day is considered foreign to it and is not mentioned.


###### Shabbat 24b:3
[Shabbat 24b:3](https://torahapp.org/share/book/Shabbat/r/24b:3)

הָכִי הַשְׁתָּא?! הָתָם בְּדִין הוּא דַּאֲפִילּוּ בְּשַׁבָּת נָמֵי לָא צְרִיךְ, וְרַבָּנַן הוּא דְּתַקִּינוּ מִשּׁוּם סַכָּנָה. אֲבָל הָכָא — יוֹם הוּא שֶׁנִּתְחַיֵּיב בְּאַרְבַּע תְּפִלּוֹת.

**William Davidson Edition - English:**
This challenge is rejected: **How can you compare? There, actually, even on Shabbat,** the prayer leader **need not** repeat the prayer, just as the prayer is not repeated any other evening. **It was the Sages who instituted** repetition of the prayer **due to** concern for potential **danger.** The Sages sought to slightly delay those leaving the synagogue to enable people who came late to leave together with the rest of the worshippers. This was necessary because synagogues were often located beyond the city limits, and it was dangerous to walk alone at night. This repetition of the prayer does not stem from the obligation of the day but was instituted for another purpose. **However, here,** on Yom Kippur, **it is the day that is obligated in four prayers,** and therefore on each day that there are added prayers, one must mention the events that occurred on that day in those prayers just as he does in all the standard prayers.


###### Shabbat 24b:4
[Shabbat 24b:4](https://torahapp.org/share/book/Shabbat/r/24b:4)

וְלֹא בְּאַלְיָה כּוּ׳. חֲכָמִים הַיְינוּ תַּנָּא קַמָּא! אִיכָּא בֵינַיְיהוּ דְּרַב בְּרוֹנָא אָמַר רַב. וְלָא מְסַיְּימִי.

**William Davidson Edition - English:**
**And** we learned in the mishna that **one may not** light **with the sheep’s tail** or with fat. Naḥum the Mede says that one may light using cooked fat. And the Rabbis say that one may not light with it whether or not it is cooked. The Gemara asks: Isn’t the opinion of the **Rabbis identical** to the unattributed opinion of the **first *tanna*** in the mishna? The Gemara answers: The practical difference **between them is** with regard to what **Rav Beruna said** that **Rav** said that one may light with cooked fat to which oil was added. One of the *tanna*’*im* accepts this opinion as *halakha* and permits lighting with it, and the other prohibits it, **and** the opinions **are not defined.** Although it seems from the formulation of the mishna that they differ on this point, it is unclear what the opinion of each *tanna* is.


###### Shabbat 24b:5
[Shabbat 24b:5](https://torahapp.org/share/book/Shabbat/r/24b:5)

**מַתְנִי׳** אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר אֵין מַדְלִיקִין בְּעִטְרָן מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים: בְּשֶׁמֶן שׁוּמְשְׁמִין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בְּעִטְרָן וּבְנֵפְטְ. רַבִּי טַרְפוֹן אוֹמֵר: אֵין מַדְלִיקִין אֶלָּא בְּשֶׁמֶן זַיִת בִּלְבַד.

**William Davidson Edition - English:**
**MISHNA:** In continuation of the previous mishna, this mishna adds that **one may not light with burnt oil on a Festival,** as the Gemara will explain below. With regard to lighting Shabbat lamps, there were Sages who prohibited the use of specific oils. **Rabbi Yishmael says** that **one may not light with tar [*itran*] in deference to Shabbat** because tar smells bad and disturbs those in the house. **And the Rabbis permit** lighting **with all oils** for lamps as long as they burn properly; **with sesame oil, with nut oil, with turnip oil, with fish oil, with gourd oil, with tar, and** even **with naphtha [*neft*]. Rabbi Tarfon says: One may light only with olive oil** in deference to Shabbat, as it is the choicest and most pleasant of the oils.


###### Shabbat 24b:6
[Shabbat 24b:6](https://torahapp.org/share/book/Shabbat/r/24b:6)

**גְּמָ׳** מַאי טַעְמָא? לְפִי שֶׁאֵין שׂוֹרְפִין קׇדָשִׁים בְּיוֹם טוֹב. מְנָהָנֵי מִילֵּי? אָמַר חִזְקִיָּה, וְכֵן תָּנָא דְּבֵי חִזְקִיָּה, אָמַר קְרָא: ״וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְהַנּוֹתָר מִמֶּנּוּ עַד בֹּקֶר״. שֶׁאֵין תַּלְמוּד לוֹמַר ״עַד בֹּקֶר״! מַה תַּלְמוּד לוֹמַר ״עַד בֹּקֶר״ — בָּא הַכָּתוּב לִיתֵּן לוֹ בֹּקֶר שֵׁנִי לִשְׂרֵיפָתוֹ.

**William Davidson Edition - English:**
**GEMARA:** With regard to the statement of the mishna that one may not light with burnt oil on a Festival, the Gemara asks: **What is the reason** for this? The Gemara answers: **Because,** in general, **one may not burn consecrated items on a Festival.** With regard to the fundamental principle that one may not burn consecrated items on a Festival, the Gemara asks: **From where are these matters** derived? **Ḥizkiya said, and** one of the Sages **from the school of Ḥizkiya taught the same,** that which **the verse said: “And you shall let nothing of it remain until morning; but that which remains of it until morning** you shall burn with fire” (Exodus 12:10), requires explanation. **As the Torah did not need to state until morning** the second time. It would have been sufficient to state: But that which remains of it you shall burn with fire. Rather, **why does the Torah state until morning? The verse comes to provide him** with **the second morning for burning.** Leftover meat of the Paschal lamb is not burned on the following morning, which is a Festival, but rather on the following day, the first of the intermediate days of the Festival. From there it is derived that burning consecrated items on a Festival is prohibited.


###### Shabbat 24b:7
[Shabbat 24b:7](https://torahapp.org/share/book/Shabbat/r/24b:7)

אַבָּיֵי אָמַר, אָמַר קְרָא: ״עוֹלַת שַׁבָּת בְּשַׁבַּתּוֹ״ — וְלֹא עוֹלַת חוֹל בְּשַׁבָּת, וְלֹא עוֹלַת חוֹל בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**Abaye said:** This is derived from another verse, as **the verse said: “This is the burnt-offering of each Shabbat on its Shabbat”** (Numbers 28:10). Only the burnt-offering of Shabbat is sacrificed on Shabbat, **and not a weekday burnt-offering on Shabbat, and not a weekday burnt-offering on a Festival.** Apparently, performing this mitzva is prohibited even on a Festival, since it was not explicitly enumerated among the actions permitted on a Festival.


###### Shabbat 24b:8
[Shabbat 24b:8](https://torahapp.org/share/book/Shabbat/r/24b:8)

רָבָא אָמַר, אָמַר קְרָא: ״הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם״. ״הוּא״ — וְלֹא מַכְשִׁירִין. ״לְבַדּוֹ״ — וְלֹא מִילָּה שֶׁלֹּא בִּזְמַנָּהּ, דְּאָתְיָא בְּקַל וָחוֹמֶר.

**William Davidson Edition - English:**
**Rava said:** This is derived from a different verse, as **the verse said** with regard to the laws of a Festival: “No manner of work shall be done in them, save that which every man must eat, **that alone may be done by you”** (Exodus 12:16). From the word **that,** it is derived that for sustenance, one is permitted to perform prohibited labor on a Festival, **but not** for **facilitators** of sustenance. Although cooking is permitted, actions that involve prohibited labors for the purpose of facilitating cooking are prohibited. From the word **alone,** it is derived: **And not circumcision** performed **not at its** appointed **time,** i.e., a circumcision may be performed on a Festival only if it is on the eighth day. A circumcision that was postponed may not be performed on a Festival. It is possible **that** license to perform the postponed circumcision on a Festival could have been **derived by means of an *a fortiori* inference.** Therefore, the verse explicitly prohibited doing so. The same is true with regard to burning consecrated items. Although the Torah commands burning consecrated items, it was not permitted on a Festival since there is no obligation to do so specifically on that day.


###### Shabbat 24b:9
[Shabbat 24b:9](https://torahapp.org/share/book/Shabbat/r/24b:9)

רַב אָשֵׁי אָמַר: (״שַׁבַּת״) ״שַׁבָּתוֹן״ —

**William Davidson Edition - English:**
**Rav Ashi said:** It is derived from a different source. In the verses that speak of the Festivals, as opposed to the term **Shabbat,** the term ***shabbaton*** (Leviticus 23:24) appears.