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1)

(a) A guest is obligated to perform the Mitzvah of Ner Chanukah.

(b) He could fulfill his obligation by giving a small amount of money to his host, to buy a portion in the oil or the candles.
(This consession will not help if the guest has his own doorway, in which case he will be obligated to light himself - Rosh, Si'man 8.)

(c) A married guest does not need to light, He can rely on his wife lighting the Menorah at home on his behalf.

(a) Sunflower oil burns longer than olive oil, but olive oil burns brighter.

(b) Abaye changed from sunflower oil to olive oil, when he heard, in the name of Rebbi Yehoshua ben Levi, that olive oil is preferred.

(c) There are two opinions regarding for which process olive oil is preferable: some say for both smoking and mixing, whereas others say only for the smoking process.

(a) One recites a Berachah over seeing a lit Menorah if he has not yet lit his own Menorah, or if he is not going to light (e.g. if he is in a boat).

(b) Someone who sees a Menorah on the subsequent nights of Chanukah recites the one Berachah of 'she'Asah Nisim' etc.

(c) On the first night, he also recites 'Shehechiyanu'.

(d) He omits 'Zeman', because it is not applicable after the first night, whereas 'Nes' applies through the eight days, because each day that the oil burnt was an additional miracle (and we have already learnt that Chanukah was instituted because of the miracle of the oil, not that of the victory - which happened *only* on the twenty-fifth).

(a) Every Mitzvah, even a Mitzvah mi'de'Rabbanan, is Torah-based, because the Torah has commanded us "Lo Sasur min ha'Davar Asher Yagidu Lecha Yemin u'Semol" (Devarim); alternatively, from "She'al Avicha ve'Yagedcha, Zekenecha ve'Yomru Lach." (Devarim).

(b) One is permitted to separate Demai naked, because Demai does not require a Berachah. Why not?
Because, Abaye maintains, a *Safek de'Rabbanan* does not require a Berachah, only a *Vaday* de'Rabbanan.

(c) The Rabbanan gave the second day of Yom-Tov the Din of a Vaday; otherwise, they felt, people would come to treat Yom-Tov Sheni with contempt.

(d) According to Rava, one is required to recite a Berachah even over a *Safek* mi'de'Rabbanan, and the reason that no Berachah is recited over Demai, is because Demai is not even considered a Safek (meaning that it is a weak institution). Why is that?
Because, the majority of Amei ha'Aretz Ma'asered properly. It was in spite of the fact that it was only *a minority* who failed to Ma'aser properly, that Yochanan Kohen Gadol decreed Demai on produce that one buys from them.

(a) A house with two doorways leading into the courtyard requires two Menoros, provided they are on two different sides of the house (so that people entering the courtyard on the one side who see no Menorah there will think that the owner of that apartment did not light).

(b) We are only concerned about people who live in that town, but not visitors from out of town, because if we worried about what *they* think, we would have to worry about what they might think, even if the two doorways were on *the same side* of the house, since they will not be likely to know that *that* part of the house is *one* apartment, and not *two*.

(c) The four reason for the obligation to leave Pei'ah at the end of one's field are:

1. 'Gezel Aniyim' - i.e. that the owner will wait for the moment that his poor relatives arrive, and declare Pei'ah *then*, in order to ensure that *they* receive the Pei'ah;
2. 'Bitul Aniyim' - i.e. If he was permitted to leave Pei'ah at any stage of the harvest, the poor, not knowing at which stage the owner intends to leave Pei'ah, will be forced to hang around the field for the entire duration of the harvest - an utter waste of time.
3. 'Chashad' - i.e. people, not knowing at which point the owner left Pei'ah, people will accuse him of not leaving Pei'ah at all, and will go on to curse the man who does give the poor what is due to them.
4. 'Mipnei ha'Rama'im' - i.e. dishonest owners will get away with not leaving Pei'ah at all. They will always be able to say, either that they will leave Pei'ah later, or that they left it already.

By having to leave Pei'ah *at the end* of the harvest, all of these suspicions fall away.

(d) 'At the end of his field' means 'at the end of his harvest'.

6)

(a) Yes! A lamp with two lamp-holders and two wicks may be used for two people, according to the Mehadrin who light one light per person per night. (See also b.)

(b) If one fills a dish with oil and surrounds it with wicks, as many people as there are wicks can be Yotze the Mitzvah, provided one places a cover on the dish, so that each wick can be seen to be a different entity; otherwise, it has the Din of a bonfire, and even *one* person will not be Yotze - since one can see the individual wicks drawing from the same source.

(a) First on the list of priorities is Shabbos lights, because Shalom Bayis (a dark house is conducive to a bad relationship with one's wife) has priority over oil for Ner Chanukah and wine for Kidush.

(b) "va'Tiznach mi'Shalom Nafshi" refers to the Shabbos lights.

(c) Ner Chanukah takes precedence over wine for Kidush, because of the importance of Pirsumei Nisa, despite the fact that wine for Kidush is 'Tadir' (more common, and what is more common usually takes precedence).

(a) We learn from "Ki Ner Mitzvah ve'Torah Or," that someone who is careful to fulfill the Mitzvah of Ner (Shabbos and Chanukah), will merit children who are Talmidei-Chachamim (which is why women Daven for that, when lighting Shabbos-lights)

(b) For keeping ...

1. ... the Mitzvah of Mezuzah with extra care, one merits a nice house (for the basic Mitzvah, one is rewarded in the World to Come, as Chazal have taught 'There is no reward for [basic] Mitzvos in *this* world!);
2. ... the Mitzvah of Tzitzis with extra care, one merits nice new clothes;
3. ... wine for Kidush with extra care, one merits barrels of wine. The Meforshim also explain that the above are not a reward at all, but the tools with which to perform the Mitzvah again, as Chazal have said 'One Mitzvah leads to another'.

(c) Rebbi Avin the carpenter merited to have two sons who were Talmidei-Chachamim, because he would kindle many Shabbos-lights.

(a) Rav Yosef told his wife told his wife not to light at the last moment, because the Torah teaches us how the Pillar of Fire used to come down early and wait for the Pillar of Cloud to depart (and vice-versa) - so too, should she light well before nightfall (or sunset).

(b) When, on the following Friday afternoon, she wanted to light very early, that old man told her that just as it is not right to light too late, so too, should one not light too early (before P'lag ha'Minchah), because then, it is not evident that one is lighting li'Chevod Shabbos).

(c) Someone who ...

1. ...loves Talmidei-Chachamim will have sons who are themselves Talmidei-Chachamim;
2. ... honors Talmidei-Chachamim will have sons-in-law who are Talmidei-Chachamim;
3. ... respects (fears) Talmidei-Chachamim will himself become a Talmid-Chacham. If he is does learn sufficiently for that, then he will become a man with authority, to whom people listen, like (one ought to listen to) a Talmid-Chacham. And the Mishnah in Pirkei Avos (Perek 6:1) - that a true Talmid-Chacham merits many words.

(a) Chazal forbade one to burn Terumah oil which became Tamei by means of the Shabbos lights for fear that in his eagerness to fulfill the Mitzvah of burning Tamei Terumah, he will turn the wick higher, thereby transgressing the Shabbos.

(b) Although this suspicion does not apply on Yom-Tov, Chazal nevertheless decreed Yom-Tov because of Shabbos.

(c) It is forbidden to burn Shemen Sereifah on Yom-Tov, because the Torah permits cooking only when it is for one's personal needs, as the Torah writes in Sh'mos "Hu Levado Ye'aseh *Lachem*", from which Chazal have have Darshened '"Lachem", for you, but not for Hashem'.

(d) The Seifa of our Mishnah is merely coming to explain the Reisha, as if to say 'Why did the Reisha say that one may not with Shemen Sereifah on Yom-Tov? Because it is forbidden to burn Kodshim on Yom-Tov.