פירוש על שבת 46:12

And due to causing the poor to be idle: Since they would not know when he will harvest them.

Due to suspicion: As the passersby will see at the end of his harvest that he is taking everything. They will not know that he already gave it.

Due to, "You shall not finish": As it implies the time of finishing.

Aren’t all of them: Those that we said, are they not explaining the reason of, "You shall not finish" - how is the time of finishing different?

Rava said, "Due to cheaters": Those that transgress, "You shall not finish," and say, "We have already left it."

Two spouts: As their lamps were of clay. And they were covered, so they made a hole on the sides of the cover to insert a wick into it, and that is the spout. And above, in the cover, there is [another] small hole; and there is also an empty space above the cover and he fills it with oil, and it enters through the [small] hole, little by little. If it has two holes from two sides, it counts for two people as beautified (mehadrin) - those that do a lamp for each person.

Made it like a bonfire: As the fire connects in its center and it is not similar to a lamp [any more].

A lamp for his home or a Hanukkah lamp: A lamp for his home on Shabbat. And he is poor and does not have enough to buy oil for both lamps.

He then resolved it - the Hanukkah lamp takes precedence on account of publicizing the miracle: And it appears to Rashba that when Rosh Chodesh Tevet falls out to be on Shabbat, we should read the haftara of the lamps in Zechariah, on account of publicizing the miracle; and not, "The heavens are my throne," which is the haftara of Rosh Chodesh. Moreover, since the last to read [from the Torah] reads from the [section related to] Channukah, he should read a haftara from the topic that he read [in the Torah]. And that which we first read from the [section related to] Rosh Chodesh: It is because, with the Torah reading, since he is able to do both of them - what is usual and publicizing the miracle - we do both of them, and the usual is first. But where it is not possible to do both of them, publicizing the miracle takes precedence. Also, there is not so much publicizing the miracle in the Torah reading, as it does not mention the lamps, like in the haftara. Moreover it appears to Rashba that this is why he have [the hafara] of Rosh Chodesh precede - in order that the one reading the haftara will read [the Torah section related to] Channukah and [hence] read the haftara of the lamps in Zechariah.

Peace in his home: And this is what we say later (Shabbat 25b): "And my soul is removed far off from peace" (Lamentations 3:17) - that is the [absence of the] kindling the Shabbat lights. As the people of his household will be pained to sit in the dark.

Children who are Torah scholars: As it is written (Proverbs 6:23), "For the commandment is a lamp; and Torah is light" - through the lamp of the commandment of Shabbat and Channukah, comes the light of Torah.

This is the version we teach, "He saw that they were accustomed to lights": The explanation is both the husband and wife [were accustomed to this]. Hence he said, "Two great men will emerge from here." And later, it said [that] he saw that only the wife was accustomed [to it]. Hence he said, "A great man will emerge from here," in her merit.

Of Rabbi Avin Nagra: [Nagra means] a cutter of wood.

In Rabbi Sheivzi's family's house (bei nasha): Rabbenu Tam said that [R. Sheizvi]'s father had already died. Hence it said it with this expression. As if he was alive, it should have said, "in his father's house." And Rabbenu Tam said in the name of Rabbi Shmuel that when we write a marriage contract (ketuvah) - if the father of the bride is alive, we write, "that she brings to him from her father's house." But if he is already dead, we write, "that she brings to him from her family's house." However, it appears to Rashba that we find that even when he is alive, it says, "the family's house": In the chapter [entitled] Mi SheHechshikh (Shabbat 156a) - "Levi, son of Rav Huna bar Chiyah, found the one who kneads in his family's home kneading bran and feeding it to his ox. He kicked him. His father came and found him." So he can write what he wants on the marriage contract.

With light of Shabbat.

Exchange and teach: Pass by and teach, meaning to say he would always pass by.

In the family's house: [Of] his father; and some say, his father-in-law.

Emerged from them: For his son-in-law is like his son.

Would kindle late the Shabbat lights, close to dark.

Departed not: This is an extra passage, that is why it was expounded. For it was [already] written (Exodus 13:21), "And the Lord went in front of them during the day [in the pillar of cloud … and during the night in the pillar of fire]."

The pillar of cloud of the day would complete the light of the pillar of fire. For the pillar of fire would come before the pillar of cloud would set. Hence this is the way of the world.

Do it earlier: When the [remainder of the] day is still long.

It was learned: I taught.

To not make early: Since it would not be noticeable that it is for Shabbat.

Who is racheim: Loves.

Will have children who are Sages: And his love for them will be like that of a father for his children.

And if he is not capable: As he is not accustomed to being involved with Torah.