Shabbat 45

עששית שהיתה דולקת והולכת כל היום כלו למוצ"ש מכבה ומדליקה אי אמרת בשלמא הדלקה עושה מצוה שפיר אלא אי אמרת הנחה עושה מצוה האי מכבה ומדליקה מכבה ומגביהה ומניחה ומדליקה מיבעי ליה ועוד מדקא מברכינן אשר קדשנו במצותיו וצונו להדליק נר של חנוכה ש"מ הדלקה עושה מצוה ש"מ

With regard to a lantern which was burning the whole day [of the Sabbath],<span class="x" onmousemove="('comment',' Having been lit on the Sabbath eve as a Hanukkah lamp, ');">¹</span> at the conclusion of the Sabbath it is extinguished and then [re-]lit.<span class="x" onmousemove="('comment',' As a Hanukkah lamp for the next day. ');">²</span> Now, it is well if you say that the kindling constitutes the precept: then it is correct. But if you say that the placing constitutes the precept, is this [merely] extinguished and [re-]lit: surely it should [have stated], It must be extinguished, lifted up, replaced and then relit? Moreover, since we pronounce a benediction, 'Who sanctified us by His commandments and commanded us to kindle the lamp of Hanukkah,' it proves that the kindling constitutes the precept. This proves it. And now that we say that the kindling constitutes the precept, if a deaf-mute, idiot, or minor<span class="x" onmousemove="('comment',' These three are frequently grouped: their actions have no legal or religious validity. ');">³</span>

והשתא דאמרינן הדלקה עושה מצוה הדליקה חרש שוטה וקטן לא עשה ולא כלום אשה ודאי מדליקה דא"ר יהושע בן לוי נשים חייבות בנר חנוכה שאף הן היו באותו הנס:

lights it, he does nothing. But a woman may certainly light [it], for R. Joshua b. Levi said: The [precept of the] Hanukkah lamp is obligatory upon women, for they too were concerned in that miracle.<span class="x" onmousemove="('comment',' According to the Talmud Jewish virgins were subjected to the jus primae noctis before the Maccabean revolt (cf. I Macc. I, 26f, which may perhaps refer to this), and were rescued from it by the 'miracle', i.e., the successful Maccabean uprising. ');">⁴</span> R. Shesheth said: The [precept of the] Hanukkah lamp is incumbent upon a guest.<span class="x" onmousemove="('comment',' Not living in his own house but as a guest or boarder elsewhere. ');">⁵</span> R. Zera said: Originally, when I was at the academy, I shared the cost<span class="x" onmousemove="('comment',' Lit., 'the coins'-the cost of the oil for the Hanukkah lamp. ');">⁶</span> with mine host;<span class="x" onmousemove="('comment',' He did not kindle lights for himself but purchased a share in those lit by his host. ');">⁷</span>

אמר רב ששת אכסנאי חייב בנר חנוכה א"ר זירא מריש כי הוינא בי רב משתתפנא בפריטי בהדי אושפיזא בתר דנסיבי איתתא אמינא השתא ודאי לא צריכנא דקא מדליקי עלי בגו ביתאי:

but after I took a wife I said, Now I certainly do not need it, because they kindle [the lamp] on my behalf at my home.<span class="x" onmousemove="('comment',' He continued to study away from home after marriage. ');">⁸</span> R. Joshua b. Levi said: All oils are fit for the Hanukkah lamp, but olive oil is of the best. Abaye observed: At first the Master [Rabbah] used to seek poppy-seed oil, saying, The light of this is more lasting;<span class="x" onmousemove="('comment',' Rashi: this oil burned slower. Tosaf.'s reading seems to be: this gives a stronger light: on grounds of logic this would appear preferable. ');">⁹</span> but when he heard this [dictum] of R. Joshua b. Levi, he was particular for olive oil, saying, This yields a clearer light. R. Joshua b. Levi also said: All oils are fit<span class="x" onmousemove="('comment',' Ink was made of soot and oil or gum, and was a solid cake of pigment which had to be loosened before use. Cf. supra, Mishnah on 17b. ');">¹⁰</span>

א"ר יהושע בן לוי כל השמנים כולן יפין לנר ושמן זית מן המובחר אמר אביי מריש הוה מהדר מר אמשחא דשומשמי אמר האי משך נהורי טפי כיון דשמע לה להא דרבי יהושע בן לוי מהדר אמשחא דזיתא אמר האי צליל נהוריה טפי

for ink, and olive oil is of the best. The scholars propounded: for kneading or for smoking?<span class="x" onmousemove="('comment',' Is it the best for kneading with soot or for creating the smoke which produces the soot? ');">¹¹</span> — Come and hear: For R. Samuel b. Zutra recited: All oils are fit for ink, and olive oil is of the best, both for kneading and for smoking. R. Samuel b. Zutra recited it thus: All soots are fit for ink: and olive oil is the best. R. Huna said: All gums are good for ink, but balsam gum is the best of all. R. Hiyya b. Ashi said: He who lights the Hanukkah lamp must pronounce a blessing; while R. Jeremiah said He who sees the Hanukkah lamp must pronounce a blessing. Rab Judah said: On the first day, he who sees must pronounce two, and he who lights must pronounce three blessings;<span class="x" onmousemove="('comment',' V. P.B. p. 274; the spectator omits the first, since he does not kindle the lights. Rashi and Asheri observe that only a spectator who has not yet kindled the lights himself, or who cannot do so, e.g., when he is in a boat, is required to pronounce these benedictions. ');">¹²</span> thereafter, he who lights pronounces two, and he who sees pronounces one. What is omitted?<span class="x" onmousemove="('comment',' After the first day. ');">¹³</span>

ואריב"ל כל השמנים יפין לדיו ושמן זית מן המובחר איבעיא להו לגבל או לעשן ת"ש דתני רב שמואל בר זוטרי כל השמנים יפין לדיו ושמן זית מן המובחר בין לגבל בין לעשן רב שמואל בר זוטרא מתני הכי כל העשנים יפין לדיו ושמן זית מן המובחר אמר רב הונא כל השרפין יפין לדיו ושרף קטף יפה מכולם:

— The 'season' is omitted.<span class="x" onmousemove="('comment',' Ibid. the third blessing: '… and has enabled us to reach this season'. This is appropriate for the first evening only. ');">¹⁴</span> Yet let the 'miracle' be omitted?<span class="x" onmousemove="('comment',' I.e., the second benediction: '… Who wroughtest miracles&nbsp;…' ');">¹⁵</span> The miracle holds good for every day.<span class="x" onmousemove="('comment',' The cruse miraculously burned all the eight days; v. supra 21b. ');">¹⁶</span> What benediction is uttered?<span class="x" onmousemove="('comment',' Lit., 'he blesses'. ');">¹⁷</span>

א"ר חייא בר אשי אמר רב המדליק נר של חנוכה צריך לברך ורב ירמיה אמר הרואה נר של חנוכה צריך לברך אמר רב יהודה יום ראשון הרואה מברך ב' ומדליק מברך ג' מכאן ואילך מדליק מברך שתים ורואה מברך אחת מאי ממעט ממעט זמן ונימעוט נס נס כל יומי איתיה

— This: Who sanctified us by His commandments and commanded us to kindle the light of Hanukkah.<span class="x" onmousemove="('comment',' Ibid. the first blessing. The literal translation is given here, the passage being in the third person. ');">¹⁸</span> And where did He command us?<span class="x" onmousemove="('comment',' This precept is not Biblical, of course. ');">¹⁹</span> — R. Awia said: [It follows] from, thou shalt not turn aside [from the sentence Which they shall shew thee].<span class="x" onmousemove="('comment',' Deut. XVII, 11. ');">²⁰</span> R. Nehemiah quoted: Ask thy father, and he will shew thee; Thine elders, and they will tell thee.<span class="x" onmousemove="('comment',' Ibid. XXXII, 7. Both verses teach that a Rabbinical observance has Biblical sanction, and thus roots subsequent tradition in the Bible itself. Cf. I. Abrahams, Permanent Values of the Talmud, pp. 79ff. ');">²¹</span>

מאי מברך מברך אשר קדשנו במצותיו וצונו להדליק נר של חנוכה והיכן צונו רב אויא אמר (דברים יז, יא) מלא תסור רב נחמיה אמר (דברים לב, ז) שאל אביך ויגדך זקניך ויאמרו לך

R. Amram objected: Dem'ai<span class="x" onmousemove="('comment',' V. Glos, ');">²²</span> can be employed for an 'erub<span class="x" onmousemove="('comment',' V. Glos, ');">²²</span> and for a joint ownership;<span class="x" onmousemove="('comment',' I.e., to link up a number of side streets in respect of carrying on the Sabbath; v. p. 18, n. 7; it is the same with side streets. ');">²³</span> a benediction is pronounced over it, and grace in common is recited after it,<span class="x" onmousemove="('comment',' 'Grace in common' is recited when three persons or more dine together; it is then prefaced by one of them saying, 'My masters, let us recite grace;'this man acts as leader. When only two dine together, each recites grace by himself. ');">²⁴</span>

מתיב רב עמרם הדמאי מערבין בו ומשתתפין בו ומברכין עליו ומזמנין עליו ומפרישין אותו ערום ובין השמשות ואי אמרת כל מדרבנן בעי ברכה הכא כי קאי ערום היכי מברך והא בעינן (דברים כג, טו) והיה מחניך קדוש וליכא אמר אביי ודאי דדבריהם בעי ברכה ספק דדבריהם לא בעי ברכה

and it<span class="x" onmousemove="('comment',' The tithe of dem'ai. ');">²⁵</span> may be separated by a naked person, and at twilight.<span class="x" onmousemove="('comment',' Friday evening. The tithe of certain tebel (v. Glos.) may not be separated on the Sabbath, nor at twilight, for it is doubtful whether this belongs to the previous or to the following day. But since dem'ai is only a doubtful tithe, it is permitted as a double doubt; cf. p. 64, n. 7. ');">²⁶</span> But if you say that every Rabbinical [precept] requires a benediction, here, when one stands naked, how can he pronounce a benediction: lo! we require, therefore shall thy camp be holy [that he see no unclean thing in thee],<span class="x" onmousemove="('comment',' Deut. XXIII, 15. ');">²⁷</span> which is absent? — Said Abaye, A certain Rabbinical law<span class="x" onmousemove="('comment',' Lit., 'a certain (law) of their words'. ');">²⁸</span>

והא יו"ט שני דספק דבריהם הוא ובעי ברכה התם כי היכי דלא לזילזולי בה רבא אמר רוב עמי הארץ מעשרין הן:

requires a benediction, whereas a doubtful Rabbinical law does not.<span class="x" onmousemove="('comment',' The kindling of light is a definite and certain observance; the tithing of dem'ai, however, is done through doubt. ');">²⁹</span> But what of the second day of Festivals, which is a Rabbinical [institution] based on doubt,<span class="x" onmousemove="('comment',' Scripture ordained Festivals of one day only at the beginning and end (viz., Passover and Tabernacles, v. Lev. XXIII, 7f, 35f) or one day altogether (Pentecost and New Year; ibid. 21, 24). The exact days when these were to be observed depended upon New Moon of the month in which they fell (except Pentecost), which was originally determined by direct observation, not by calculation. By experience it was found that New Moon was always either twenty-nine or thirty days after the previous New Moon, and as soon as it was thus fixed by the Great Court in Jerusalem, envoys were dispatched to inform the communities in time for the Festival. But they could not reach the Jewish communities outside Palestine in time, and therefore they observed two days instead of one. Thus the original reason of the added second day at the beginning and the end was on account of doubt, though it was retained even when the New Moon came to be determined by calculation, which precluded doubt. ');">³⁰</span> and yet it requires a benediction?<span class="x" onmousemove="('comment',' Viz. 'sanctification of the Festival', which was done by means of a benediction. ');">³¹</span> — There it [was instituted] in order that it should not be treated slightingly.<span class="x" onmousemove="('comment',' Unless the second day was formally sanctified people would not treat it as holy. ');">³²</span>

אמר רב הונא חצר שיש לה ב' פתחים צריכה שתי נרות (ואמר) רבא לא אמרן אלא משתי רוחות אבל מרוח אחת לא צריך מ"ט אילימא משום חשדא חשדא דמאן אילימא חשדא דעלמא אפילו ברוח אחת נמי ליבעי אי חשדא דבני מתא אפי' משני רוחות נמי לא ליבעי לעולם משום חשדא דבני מתא וזימנין דמחלפי בהאי ולא חלפי בהאי ואמרי כי היכי דבהאי פיתחא לא אדליק בהך פיתחא נמי לא אדליק

Raba said: The majority of the 'amme ha-arez tithe<span class="x" onmousemove="('comment',' Pl. of 'am ha-arez; v. p. 51, n. 1. ');">³³</span> [their produce].<span class="x" onmousemove="('comment',' So that dem'ai is less than an ordinary doubt, but merely a Rabbinical stringency; therefore a benediction is not required. ');">³⁴</span> R. Huna said: If a courtyard has two doors, it requires two [Hanukkah] lamps. Said Raba, That was said only [if they are situated] at two [different] sides; but [if] on the same side, it is unnecessary. What is the reason?<span class="x" onmousemove="('comment',' That two lamps are required. ');">³⁵</span> Shall we say, because of suspicion?<span class="x" onmousemove="('comment',' Viz., if a person sees a door without a lamp he may suspect the owner of having neglected it altogether. ');">³⁶</span>

ומנא תימרא דחיישינן לחשד דתניא אמר רבי שמעון בשביל ארבעה דברים אמרה תורה להניח פיאה בסוף שדהו מפני גזל עניים ומפני ביטול עניים ומפני החשד ומשום (ויקרא יט, ט) בל תכלה מפני גזל עניים שלא יראה בעל הבית שעה פנוייה ויאמר לקרובו עני הרי זו פאה

Whose suspicion? Shall we say, that of strangers:<span class="x" onmousemove="('comment',' Lit., the world'-i.e., a stranger passing through the town may be unaware that a lamp is burning at another door. ');">³⁷</span> then let it be necessary even on the same side?<span class="x" onmousemove="('comment',' For a stranger may think that the courtyard fronts two separate houses. ');">³⁸</span> Whilst if the suspicion of townspeople, then even [if] on two different sides it is still unnecessary?<span class="x" onmousemove="('comment',' They know that both belong to the same house. ');">³⁹</span> — After all, it is on account of the suspicion of the townspeople, yet perchance they may pass one [door] and not the other, and say, 'just as it [the lamp] has not been lit at this door, so has it not been lit at the other.' And whence do you know<span class="x" onmousemove="('comment',' Lit., 'say'. ');">⁴⁰</span> that we pay regard to suspicions? Because it was taught, R. Simeon said: On account of four considerations the Torah ordered <i>pe'ah</i><span class="x" onmousemove="('comment',' V. Glos. ');">⁴¹</span> to be left at the end of the field:<span class="x" onmousemove="('comment',' Instead of enacting that a certain portion of the field be left for the poor, its situation to be at the owner's discretion. ');">⁴²</span> [as a precaution] against the robbing of the poor, against wasting the time of the poor, against suspicion, and against [transgressing], thou shalt not finish off [the corners of thy field].<span class="x" onmousemove="('comment',' Lev. XIX, 9. 'Thou shalt not finish off' implies at the end of the field, where the harvesting is completed. ');">⁴³</span> [As a precaution] against the robbing of the poor: lest the owner see a free hour<span class="x" onmousemove="('comment',' When no poor are about in the field. ');">⁴⁴</span> and say to his poor relations, 'This is <i>pe'ah</i>;'<span class="x" onmousemove="('comment',' But now the poor will know when the end of the field is likely to be reached. ');">⁴⁵</span>