Shabbat

With regard to a lantern which was burning the whole day [of the Sabbath],  at the conclusion of the Sabbath it is extinguished and then [re-]lit.  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  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. R. Shesheth said: The [precept of the] Hanukkah lamp is incumbent upon a guest.  R. Zera said: Originally, when I was at the academy, I shared the cost  with mine host;  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. 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;  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  for ink, and olive oil is of the best. The scholars propounded: for kneading or for smoking?  — 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;  thereafter, he who lights pronounces two, and he who sees pronounces one. What is omitted?  — The 'season' is omitted.  Yet let the 'miracle' be omitted?  The miracle holds good for every day. What benediction is uttered? — This: Who sanctified us by His commandments and commanded us to kindle the light of Hanukkah.  And where did He command us? — R. Awia said: [It follows] from, thou shalt not turn aside [from the sentence Which they shall shew thee].  R. Nehemiah quoted: Ask thy father, and he will shew thee; Thine elders, and they will tell thee. R. Amram objected: Dem'ai  can be employed for an 'erub  and for a joint ownership;  a benediction is pronounced over it, and grace in common is recited after it,  and it  may be separated by a naked person, and at twilight.  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],  which is absent? — Said Abaye, A certain Rabbinical law  requires a benediction, whereas a doubtful Rabbinical law does not.  But what of the second day of Festivals, which is a Rabbinical [institution] based on doubt,  and yet it requires a benediction? — There it [was instituted] in order that it should not be treated slightingly.  Raba said: The majority of the 'amme ha-arez tithe  [their produce]. 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?  Shall we say, because of suspicion?  Whose suspicion? Shall we say, that of strangers:  then let it be necessary even on the same side?  Whilst if the suspicion of townspeople, then even [if] on two different sides it is still unnecessary?  — 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  that we pay regard to suspicions? Because it was taught, R. Simeon said: On account of four considerations the Torah ordered pe'ah  to be left at the end of the field:  [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].  [As a precaution] against the robbing of the poor: lest the owner see a free hour  and say to his poor relations, 'This is pe'ah;'