Shabbat

and against wasting the time of the poor: that the poor should not have to sit and watch out, 'now the owner will leave pe'ah'; and against suspicion: that passers-by may not say, 'cursed be the man who has not left pe'ah in his field'; and against [transgressing] thou shalt not finish off: are not all these on account of, 'thou shalt not finish off'? — Said Raba, [It means, as a precaution] against cheats. R. Isaac b. Redifah said in R. Huna's name: A lamp with two spouts is credited to two people.  Raba said: If one fills a dish with oil and surrounds it with wicks, and places a vessel over it,  it is credited to many people; if he does not place a vessel over it, he turns it into a kind of fire,  and is not credited even to one. Raba said: It is obvious to me [that if one must choose between] the house light and the Hanukkah light,  the former is preferable, on account [of the importance] of the peace of the home;  [between] the house light and [wine for] the Sanctification of the Day,  the house light is preferable, on account of the peace of the home. Raba propounded: What [if the choice lies between] the Hanukkah lamp and the Sanctification of the Day: is the latter more important, because it is permanent;  or perhaps the Hanukkah lamp is preferable, on account of advertising the miracle? After propounding, he himself solved it: The Hanukkah lamp is preferable, on account of advertising the miracle. R. Huna said: He who habitually practises [the lighting of] the lamp will possess scholarly sons; he who is observant of [the precept of] mezuzah  will merit a beautiful dwelling; he who is observant of fringes  will merit a beautiful garment; he who is observant of the Sanctification of the Day will be privileged to fill barrels of wine. R. Huna was accustomed frequently to pass the door of R. Abin the carpenter.  Seeing that he habitually lit many lights, he remarked, Two great men will issue hence. R. Idi b. Abin and R. Hiyya b. Abin issued thence. R. Hisda was accustomed frequently to pass the house of R. Shizbi's father.  Seeing that he habitually lit many lights, he remarked, A great man will issue hence. R. Shizbi issued thence. R. Joseph's wife used to kindle [the Sabbath lights] late.  [Thereupon] R. Joseph said to her, It was taught: He took not away the pillar of cloud by day, and the pillar of fire by night:  this teaches that the pillar of cloud overlapped  the pillar of fire, and the pillar of fire overlapped the pillar of cloud. Thereupon she thought of doing it very early. Said an old man to her: It was taught: Providing that one is not too early  or too late. Raba said: He who loves the Rabbis will have sons who are Rabbis; he who honours the Rabbis will have Rabbis for sons-in-law; he who stands in awe of the Rabbis will himself be a Rabbinical scholar. But if he is not fit for this, his words will be heeded like those of a Rabbinical scholar. NOR WITH OIL OF BURNING. What is OIL OF BURNING? Said Rabbah, Oil of terumah which was defiled; and why is it called OIL OF BURNING? Because it stands to be burnt. And why is this forbidden on the Sabbath? — Since it is one's duty to destroy it, we fear lest he tilt [the lamp].  Abaye objected: if so, let it be permitted on Festivals.  Why did we learn: One must not kindle [the lamp] on Festivals with oil of burning!-Festivals are forbidden on account of the Sabbath.  R. Hisda said: We have no fear lest he tilt [it], but here the reference is to a Festival which falls on the eve of the Sabbath, and as for the prohibition, [the reason is] because sacred food  must not be burnt on Festivals.  But since the second clause  states, One must not light on Festivals with oil of burning, it follows that the first clause does not refer to Festivals? — R. Hanina of Sura answered: This [the second clause] states, 'What is the reason': what is the reason that one must not light [the lamp] on Festivals with oil of burning? Because sacred food must not be burnt on Festivals.