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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 24


(a) Is the recital of 'Al ha'Nisim' in Benching obligatory or not? Why is that?

(b) What did Rav Sheshes tell Rava's family, when Rava wanted to say 'Al ha'Nisim' before 'u'Venei' (where Ya'aleh ve'Yavo' is said)?

(c) Why does the Gemara not ask whether or not, 'Al ha'Nisim' is obligatory in Tefilah?

(a) Even assuming that 'Al ha'Nisim' is *not* obligatory, why might 'Ya'aleh ve'Yavo' on Rosh Chodesh be different?

(b) What does the Gemara conclude with regard to 'Ya'aleh ve'Yavo' on Rosh Chodesh?

(c) Which other special day will have the some Din as Rosh Chodesh in this regard?

(d) Why does one recite 'Ya'aleh ve'Yavo' specifically in the Berachah of 'Avodah' (Retzei)?

(a) Why is no mention made of Sheni and Chamishi, Ta'aniyos and Ma'amados in Birchas ha'Mazon?

(b) Where *does* one mention them?

(c) What does 'Sheni va'Chamishi' mean in this context?

(d) Does one need to go back to 'Shema Koleinu' for 'Aneinu', if one omitted it?

(a)What is the significance of the Ma'amados in this connection?

(b) When does one say 'Aneinu' even when one is *not* fasting, and when does one not say it even if one *is*?

(c) Why do individuals not say 'Aneinu' nowadays (the Chazen *does* - if there are ten or six fasters) until Minchah of the fast-day?

(a) Why do some Amora'im hold not to insert 'Al ha'Nisim' in the Musaf of Shabbos or Rosh Chodesh Chanukah?

(b) Why is there no proof for their opinion, from Rav, who says that when Rosh Chodesh falls on Shabbos, Rosh Chodesh is not mentioned in the Berachos of the Haftorah?

(c) How does the Gemara then support their opinion from 'ha'Maftir be'Minchah be'Navi be'Shabbos'?

(d) What is the significance of this 'Maftir', and why do we not Lein it nowadays?

Answers to questions



(a) The Halachah regarding the recital of 'Al ha'Nisim' in Musaf is like Rebbi Yehoshua ben Levi (who refers to Yom Kipur which falls on Shabbos).
What does Rebbi Yehoshua ben Levi say?

(b) How do we reconcile this with Rava, who says that when Yom-Tov falls on Shabbos, we do not mention Yom-Tov in the 'Berachah Achas Me'ein Sheva' ('Magen Avos'), since it is only because of Shabbos, and not Yom-Tov, that we say this abridged version of Chazaras ha'Shatz?

(c) Why did they not say the 'Berachah Achas Me'ein Sheva' during the week?

7) Nachum ha'Madi permits kindling of the Shabbos lights with cooked Chelev. In which point do the Chachamim, who say 'Echad Mevushal, ve'Echad she'Eino Mevushal, Ein Madlikin Bo', differ from the Tana Kama, who also forbids all Chelev, whether it is cooked or not?


(a) Why does Rebbi Yishmael disqualify tar from being used for the Shabbos lights?

(b) The Chachamim are extremely lenient, whilst Rebbi Tarfon is extremely strict.
What do they hold?

(a) Why would we have thought that it is permitted to burn Kodshim on Yom-Tov, in spite of the La'av of not doing work on Yom-Tov?

(b) There are various sources to forbid it: Chizkiyah learns it ...

1. ... from the double expression of "ve'Lo Sosiru Mimenu Ad Boker, ve'ha'Nosar Mimenu Ad Boker" etc. (Sh'mos);
2. Abaye, from "Olas Shabbos be'Shabato" (Bamidbar);
3. Rava, from "Hu Levado Ye'aseh Lachem" (Sh'mos).
How do each of these Limudim work?

(c) Rav Ashi learns the prohibition from "Shabason" (Sh'mos). How does he learn it from there?

Answers to questions
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