Chanuka Kumsitz 5785

The Sages taught in a baraita: The basic mitzva of Hanukkah is each day to have a light kindled by a person, the head of the household, for himself and his household. And the mehadrin, i.e., those who are meticulous in the performance of mitzvot, kindle a light for each and every one in the household. And the mehadrin min hamehadrin, who are even more meticulous, adjust the number of lights daily. Beit Shammai and Beit Hillel disagree as to the nature of that adjustment. Beit Shammai say: On the first day one kindles eight lights and, from there on, gradually decreases the number of lights until, on the last day of Hanukkah, he kindles one light. And Beit Hillel say: On the first day one kindles one light, and from there on, gradually increases the number of lights until, on the last day, he kindles eight lights.

Rav Huna said: A courtyard that has two entrances requires two lamps, one lamp at each entrance, so that it will be obvious that the residents of this courtyard light properly. And Rava said: We only said this in a case where the two entrances face two different directions. However, if they both face in the same direction one need not light at more than one entrance. The Gemara clarifies Rava’s statement: What is the reason for this? If you say that it is because those who see the entrance without a lamp burning will harbor suspicion lest he does not kindle the Hanukkah light, whose suspicion concerns us? If you say that the concern is with regard to the suspicion of people who do not live in the city and are unfamiliar with the courtyard’s tenants, even when both entrances face the same direction let them be required to light at both entrances because visitors are unaware that there are two entrances to that courtyard. And if the concern is with regard to the suspicion of the residents of that city, even when the two entrances face two different directions let them not be required to light at both entrances. The local residents know that only one person lives in the courtyard and will assume that if he did not light at one entrance he surely lit at the other. The Gemara answers: Actually, say that it is because of the suspicion of the residents of that city, and sometimes they pass this entrance and do not pass that one, and they say: Just as he did not light in this entrance, in that second entrance he also did not light. In order to avoid suspicion, it is preferable to light at both entrances.

And from where do you say that we are concerned about suspicion? As it was taught in a Tosefta that Rabbi Shimon said: On account of four things the Torah said that one should leave pe’a, crops for the poor in the corner of his field, specifically at the end of his field. Only after one has cut virtually the entire field should he leave an uncut corner for the poor. He should not designate an area for pe’a in the middle of the field in the course of cutting the field. The reasons for this ruling are: Due to robbing the poor, and due to causing the poor to be idle, and due to suspicion, and due to the verse: “You shall not wholly reap the corner of your field” (Leviticus 23:22). The Gemara explains: Due to robbing the poor; so that the owner of the house will not see a time when the field is unoccupied and there are no poor people in the area. If he could designate pe’a as he wished, there is room to suspect that he might say to his poor relative: This is pe’a, in the place and at the time that he chooses. He would thereby conceal the fact that there is pe’a in his field from other poor people. The result would be that, for all intents and purposes, he robbed pe’a from those with whom he did not share the information.

And due to causing the poor to be idle; so that the poor, who have no way of knowing when he is going to cut the grain and where in the field he is going to leave the pe’a, will not be sitting and observing until he designates the pe’a and constantly saying to themselves: Now the owner of the field is placing pe’a. Now that he leaves the pe’a in a defined area at the end of his field, and the poor people know exactly where they can receive their portion, they need not waste their time in anticipation. And due to suspicion; if one leaves the pe’a in the middle of the field, the poor will come and take their portion immediately when he designates the area of pe’a. When the owner then continues to cut and harvest the rest of the grain in the field, the pe’a will not be noticeable. Insisting that he leave pe’a at the end of the field ensures that passersby will not say: A person who did not leave pe’a in his field should be cursed. We learned that the fourth reason is due to the verse: You shall not wholly reap. The Gemara wonders: Aren’t all of these reasons due to: You shall not wholly reap? All of the reasons explain that one may not reap his entire field and must leave pe’a at the end of his field. Rava said: The meaning of the last reason is that pe’a is separated that way due to cheaters. There is concern that a person would not leave pe’a at all. He would claim that he already separated it in the middle of his field and that the poor already came and took it. In order to bolster the mitzva of pe’a, the Sages instituted that it must be separated specifically at the end of one’s field. In terms of the discussion in the Gemara, apparently, the desire to avoid arousing suspicion is a factor taken into consideration in determining halakha.

Rav Huna said: One who is accustomed to kindle lights on Shabbat and Hanukkah will be rewarded and have children who are Torah scholars, who will disseminate the light of Torah. One who is meticulous in performing the mitzva of mezuza merits a beautiful house on which to affix his mezuza. One who is meticulous in performing the mitzva of ritual fringes merits a beautiful garment. One who is meticulous in performing the mitzva of kiddush of the day merits and fills jugs of wine. The Gemara relates: Rav Huna was accustomed to pass by and teach at the entrance of the house of Rabbi Avin the carpenter. He saw that Rabbi Avin was accustomed to kindle many lights in honor of Shabbat. Rav Huna said: Two great men will emerge from here. Indeed, Rav Idi bar Avin and Rav Ḥiyya bar Avin, his two oldest sons, emerged from their family. On a similar note, the Gemara relates: Rav Ḥisda was accustomed to pass by and teach at the entrance of Rav Sheizvi’s father’s family home. He saw that Rav Sheizvi’s father was accustomed to kindle many lights in honor of Shabbat. Rav Ḥisda said: A great person will emerge from here. Indeed, Rav Sheizvi emerged from them.

The Gemara relates that Rav Yosef’s wife would kindle the Shabbat lights late. Rav Yosef said to her: Wasn’t it taught in a baraita with regard to the verse: “The pillar of cloud by day, and the pillar of fire by night, departed not from before the people” (Exodus 13:22), this teaches that the pillar of cloud would overlap with the pillar of fire? The pillar of fire would appear slightly before nightfall. And the pillar of fire would overlap with the pillar of cloud, as well. The pillar of cloud would appear slightly before daybreak. Therefore, in lighting the Shabbat lights it is also appropriate to light earlier, beginning Shabbat slightly before dark on Shabbat eve. She thought to kindle the lights much earlier, on Shabbat eve, long before nightfall. An Elder said to her, we learned: As long as he neither lights too early nor too late.

Similar to the reward due one who kindles the Shabbat lights, Rava said: One who loves Sages will have children who are Sages. One who honors Sages will have sons-in-law who are Sages. One who stands in awe of the Sages will himself become a Torah scholar. And if he is not capable and lacks the talent to become a Torah scholar, his statements will be received like the statements of a Torah scholar.