27a.1
推论
（承叶二十六背末）——便与众拉比之说无异了，因为自午后之半起算的那一段，末了正是日落。
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——便与众拉比之说无异了；因为自午后之半起算的那一段，末了正是日落。
is identical to the opinion of the Rabbis, as the end of the period that begins with the midpoint of the afternoon is sunset.
← 祝祷卷总目·第四章 晨祷
这不是译本，是辅读层。中文承载文本本身，并逐句标出哪些是塔木德自己的话、 哪些是 施泰因扎尔茨 补入的解释，以及哪些地方翻译必然有所流失。
谢法利亚 的 威廉·戴维森 版用 <b> 标出塔木德原文，其余为
施泰因扎尔茨 补入。下面的比例是逐句从这个标记算出来的，不是判断。
这一面每读 4 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
（承叶二十六背末）——便与众拉比之说无异了，因为自午后之半起算的那一段，末了正是日落。
——便与众拉比之说无异了；因为自午后之半起算的那一段，末了正是日落。
is identical to the opinion of the Rabbis, as the end of the period that begins with the midpoint of the afternoon is sunset.
革玛拉 随即驳这凭据：那么另一面又如何——说「到」是「到而不含」么？这也讲不通。且看密释纳后一款：《加祷》整日可诵，拉比犹大 说只可诵到第七时。又有巴拉伊塔教说：人若两样祷告都当诵，一是《加祷》，一是午祷，他先诵午祷，后诵《加祷》；因为这一样是常有的，那一样不常有——《加祷》只在安息日、朔日与节期才诵。所立的通则是：常行的与不常行的相碰，常行的在先。拉比犹大 却说：他先诵《加祷》，后诵午祷；因为《加祷》之时转眼便过，午祷之时不那么快过——那可诵到午后之半。
革玛拉 随即驳这凭据：那么另一面又如何呢？
The Gemara immediately rejects this proof: Rather, what is the alternative?
说「到」是「到而不含」么？
That until means until and not including?
这也仍旧讲不通。
It remains problematic.
且看密释纳后一款：《加祷》 整日都可以诵。
Say the latter clause of the mishna: The additional prayer may be recited all day.
拉比犹大 说：只可诵到第七时。
Rabbi Yehuda says: It may be recited until the seven hours.
又有一段 《巴拉伊塔》 教说：人若面前有两样祷告都当诵，一是 《加祷》，一是午祷，他先诵午祷，后诵 《加祷》；因为这一样——午祷——是常有的，那一样——《加祷》——不常有，只在安息日、朔日与节期才诵。
And it was taught in a baraita: If the obligation to recite two prayers was before him, one the additional prayer and one the afternoon prayer, he prays the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and that, the additional prayer, is recited on a relatively infrequent basis as it is only recited on Shabbat, the New Moon, and Festivals.
所立的通则是：常行的与不常行的相碰，常行的在先。
The principle states: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice.
拉比犹大 却说：他先诵 《加祷》，后诵午祷；因为这一样——《加祷》——之时转眼便过，那一样——午祷——之时不那么快过，可诵到午后之半。
Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because the time to recite this, the additional prayer, will soon elapse, and this, the time to recite the afternoon prayer, will not soon elapse, as one may recite it until the midpoint of the afternoon.
所争的关节在此：你若说「到」是连那一刻也含在内，那么午祷与《加祷》之时才有相叠的时候；你若说「到」是「到而不含」，「到第七时」便是到第七时之初、也就是正午为止，那么两样祷告之时几时相叠呢？午祷之时一到——正午过后半时——《加祷》之时岂不早过去了？
所争的关节在此：你若说「到」是连那一刻也含在内，那么午祷与 《加祷》 两样祷告之时，才有相叠的时候。
The relevant point is: Granted, if you say that until means until and including, that is how you can find a situation where the times to recite two prayers, the afternoon prayer and the additional prayer, overlap.
可是你若说「到」是「到而不含」，「到第七时」便是到第七时之初、也就是到正午为止，那么这两样祷告之时，几时才相叠呢？
But if you say that until means until and not including, and that until seven hours means until the beginning of the seventh hour, noon, then how can you find a situation where the times to recite two prayers overlap?
午祷之时一到——正午过后半时——《加祷》 之时岂不早已过去了么？
Once the time to recite the afternoon prayer, a half hour past noon, has arrived, the time to recite the additional prayer is already gone?
那么另一面又如何——说「到」是连那一刻也含在内么？前一款便难通了，就是上面所说「午后之半」那一处：拉比犹大 与众拉比之说究竟差在哪里？革玛拉 答：你以为说「午后之半」是指其后的那一段、就是午后的末一截、自日落前一时又一刻到日落么？并非此意。乃是指其前的那一段、就是午后的头一截——如上文所说，自日出后九时半到日落前一时又一刻。所以「到午后之半」就是到那一段的前半为止。他的意思是：前半几时去、后半几时来？自日出后十一时差一刻起。可见 拉比犹大 用「到」字，向来是连那一刻也含在内的。
那么另一面又如何呢？
Rather, what is the alternative?
说「到」是连那一刻也含在内么？
That until means until and including?
那么密释纳前一款便难通了，就是上面所说「午后之半」那一处：拉比犹大 之说与众拉比之说，在律例上究竟差在哪里？
Then the first clause of the mishna is difficult, as explained above with regard to the midpoint of the afternoon: What is the halakhic difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis?
革玛拉 答：你以为说到「午后之半」的时候，指的是其后的那一段、就是午后的末一截、自日落前一时又一刻到日落么？
The Gemara answers: Do you think that when this midpoint of the afternoon was mentioned it was speaking of the period following the midpoint, the last part of the afternoon, from an hour-and-a-quarter before sunset until sunset?
并不是这个意思。
This was not the intention.
乃是指其前的那一段、就是午后的头一截——如上文所说，自日出后九时半起，到日落前一时又一刻。
Rather, it was speaking of the period prior to the midpoint, the first part of the afternoon, which, as explained above, is from nine-and-a-half hours after sunrise until an hour-and-a-quarter before sunset.
所以「到午后之半」，就是到午后那一段的前半为止。
Consequently, until the midpoint of the afternoon means until the end of the first half of that afternoon period.
他的意思是这样：前半几时去，后半几时来呢？
And this is what he is saying: When does the first half leave and the second half enter?
自日出后十一时差一刻起。
From when eleven hours minus a quarter have passed since sunrise.
可见 拉比犹大 用「到」字，向来是连那一刻也含在内的。
Rabbi Yehuda’s use of the term until always means until and including.
就行事说，这便是：照 拉比犹大，晨祷可诵到第四时之末。拉夫纳赫曼 为此举证说：我们在一条密释纳里也学过这个——
就行事而言，这便是说：照 拉比犹大，人可以诵晨祷直到第四时之末。
Practically speaking, this means that, according to Rabbi Yehuda, it is permissible to recite the morning prayer until the end of the fourth hour.
拉夫纳赫曼 为此举证说：我们在一条密释纳里也学过这个——
In support of this Rav Naḥman said: We, too, learned this in a mishna:
拉比犹大·本·巴巴就五件哈拉哈作证：孤女未及成年而由母亲或兄弟嫁出，及至成年，可以拒绝与丈夫同居，那婚事便自始作废。拒婚一事本不鼓励；惟在那明知婚事若存下去便要牵出叔娶与脱鞋礼之难的情形，他作证说可以劝那未成年的女子拒婚，好解开那一层纠葛。他又作证：妇人听见丈夫的死讯而要再嫁，可凭一个见证人的证言许她嫁——妥拉别的证言本要两个见证人。他又就耶路撒冷有一只公鸡因啄死人而被石头打死的事作证，为要教人知道：妥拉所定「牛触死人当用石头打死」（出埃及记 21:28）之律，别的牲畜也适用。他又就四十日的酒曾用作坛上的奠祭作证。他又就早晨的常献祭曾在日间第四时献上作证。
拉比犹大·本·巴巴 就五件 哈拉哈 作证。
Rabbi Yehuda ben Bava testified about five matters of halakha:
孤女未及成年而由母亲或兄弟嫁了出去，及至她成年，可以拒绝与丈夫同居，那婚事便自始作废。
When an orphan girl, who was married off by her mother or brother before reaching the age of majority, reaches the age of majority, she may refuse to continue living with her husband and thereby retroactively annul their marriage.
照常例，这样的拒婚是不鼓励的。
Normally, marriage refusals are discouraged.
惟在那明知婚事若存下去，便要牵出叔娶与 脱鞋礼 之难的情形，拉比犹大·本·巴巴 作证说：可以劝那未成年的女子拒婚，好解开这一案里的纠葛。
However, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and ḥalitza, Rabbi Yehuda ben Bava testified that one may persuade the minor girl to refuse to continue living with her husband, thereby resolving the complications involved in this case.
他又作证说：妇人听见丈夫的死讯而要再嫁的，可凭一个见证人的证言许她嫁——妥拉别的证言本要两个见证人。
And he testified that one may allow a woman who, after hearing of her husband’s death, seeks to remarry, to marry based on the testimony of one witness, as opposed to the two witnesses required for other testimonies of the Torah.
他又就耶路撒冷有一只公鸡因啄死了人而被石头打死的事作证，为要教人知道：妥拉所定「牛触死了人当用石头打死」（出埃及记 21:28）之律，别的牲畜也一样适用。
And he testified about a rooster that was stoned to death in Jerusalem for killing a person, in order to teach that the Torah law (Exodus 21:28) which requires the stoning of an ox that killed a person, applies to other animals as well.
他又就四十日的酒曾用作坛上的奠祭作证。
And he testified about forty-day-old wine that was used for libation on the altar.
他又就早晨的常献祭曾在日间第四时献上作证。
And he testified about the daily morning offering that was sacrificed at four hours of the day.
由末一件证言可以推知——那正合 拉比犹大 的意思——「到」是连那一刻也含在内的。革玛拉 断定：正当由此推知。
由末一件证言可以推知——那正合 拉比犹大 的意思——「到」是连那一刻也含在内的。
Learn from this final testimony, which is in accordance with the opinion of Rabbi Yehuda, that until means until and including.
革玛拉 断定：正当由此推知。
The Gemara concludes: Indeed, learn from this.
凭这条密释纳，拉夫卡哈纳 说：哈拉哈照 拉比犹大，因为我们在《证言卷》——那是最可据的一卷——里所学的正合他的意思。《证言卷》里诸条向来一律作准，所以坦拿在那一条里既照 拉比犹大 而断，便是说哈拉哈照他。
凭这条密释纳，拉夫卡哈纳 说：哈拉哈 照 拉比犹大，因为我们在 《证言卷》——那是最可据的一卷——里所学的正合他的意思。
Based on this mishna, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion.
既然 《证言卷》 里诸条 《密释纳》 向来一律作准，那么在那一条里照 拉比犹大 而断的 坦拿，便是说 哈拉哈 照他的意思。
Since the halakha is ruled in accordance with all of the mishnayot in Eduyyot, the opinion of a tanna who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the halakha is in accordance with that opinion.
「又就早晨的常献祭曾在第四时献上作证。」凭这一句，革玛拉 要查出下面这条所本的坦拿是谁——我们学过论吗哪降与以色列人在旷野的那一条：「他们每日早晨，按着各人的饭量收取，日头一发热，就消化了」（出埃及记 16:21）；那正是日间第四时。
「又就早晨的常献祭曾在第四时献上作证。」
And about the daily morning offering that was sacrificed at four hours.
凭这一句，革玛拉 要查出我们所学那一条的 坦拿 是谁——就是论 吗哪 降与以色列人在旷野的那一条：「他们每日早晨，按着各人的饭量收取，日头一发热，就消化了」（出埃及记 16:21）；那正是日间第四时。
Based on this, the Gemara attempts to identify the tanna who taught that which we learned in the mishna about the manna that fell for the children of Israel in the desert: “And they gathered it morning by morning, each according to what he eats, and when the sun grew hot it melted” (Exodus 16:21); that took place four hours into the day.
那段巴拉伊塔接着说：你说日头发热是在第四时么？或者只是在日间第六时？经上既说「天气正热的时候」（创世记 18:1），第六时在妥拉里已称为天气正热之时；那么「日头一发热就消化了」当怎样安置呢？必是指更早的时候，就是第四时。革玛拉 问：这一条的坦拿是谁？既不是 拉比犹大，也不是众拉比。若照 拉比犹大，到第四时还算早晨——他主张早晨的常献祭那时还可献；这里却说吗哪是早晨收的，过了早晨才消化。若照众拉比，到正午还算早晨——照他们，早晨的常献祭可献到正午。可见这是另立一说。
那段 《巴拉伊塔》 接着说：你说日头发热是在第四时么？还是只在日间第六时呢？
The baraita continues: Do you say that the time when the sun grew hot was at four hours, or perhaps it was only at six hours of the day?
经上既说「天气正热的时候」（创世记 18:1），第六时在 妥拉 里已经称为天气正热之时。
When the verse says: “In the heat of the day” (Genesis 18:1), six hours is already mentioned in the Torah as the heat of the day.
那么「日头一发热，就消化了」这一句，我又当怎样安置呢？
How, then, do I establish the verse: “And when the sun grew hot it melted”?
必是指更早的时候，就是第四时。
This must refer to an earlier time, at four hours.
革玛拉 问：这一条的 坦拿 是谁呢？
The Gemara asks: Who is the tanna of this mishna?
既不是 拉比犹大，也不是众拉比。
It is neither Rabbi Yehuda nor the Sages.
若照 拉比犹大，到第四时还算早晨——他主张早晨的常献祭那时还可以献；这里却说 吗哪 是早晨收的，过了早晨才消化。
If it was in accordance with the opinion of Rabbi Yehuda, until four hours is also considered morning, as he holds that the daily morning offering may still be sacrificed then, while here it says that in the morning the manna was gathered and it melted after the morning.
若照众拉比，到正午还算早晨——照他们，早晨的常献祭可以献到正午。
If it was in accordance with the opinion of the Rabbis, until noon is also considered morning, since, according to the Sages, the daily morning offering could be sacrificed until noon.
这样看来，这竟是另立的一说了。
Apparently, this is an entirely new position.
革玛拉 答：你若愿意，可说这一条合众拉比的意思；你若愿意，也可说合 拉比犹大 的意思。先说合众拉比的：经上说「每日早晨」，是把早晨分作两半。照众拉比，早晨到正午为止；妥拉重说「早晨」二字，正表明收吗哪之期止于早晨前半之末，就是第三时之末。再说合 拉比犹大 的：他会说「每日早晨」里那多出来的一个「早晨」，是要把收吗哪之期提早一个时辰。无论如何，人人都同说：「日头一发热，就消化了」指的是日间第四时。
革玛拉 答：你若愿意，可说这一条合众拉比的意思；你若愿意，也可说它合 拉比犹大 的意思。
The Gemara responds: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda, and if you wish, say instead that the mishna is in accordance with the opinion of the Rabbis.
革玛拉 申说：你若愿意说合众拉比的意思——
The Gemara explains: If you wish, say in accordance with the opinion of the Rabbis.
经上说「每日早晨」，是把早晨分作两半。
The verse states: Morning by morning, divide it into two mornings.
照众拉比，早晨到正午为止。
Morning, according to the Rabbis, lasts until noon.
妥拉 重说「早晨」二字，正表明收 吗哪 之期止于早晨前半之末，就是第三时之末。
The repetition of the term morning in the Torah indicates that the period when the manna was gathered ended at the conclusion of the first half of the morning, i.e., the end of the third hour.
你若愿意说合 拉比犹大 的意思，他会说：「每日早晨」里那多出来的一个「早晨」，是要把收 吗哪 之期提早一个时辰。
And if you wish, say instead in accordance with the opinion of Rabbi Yehuda, who would say that: This extra morning in the phrase morning by morning comes to make the end of the period when the manna was gathered an hour earlier.
无论如何，人人都同说：「日头一发热，就消化了」指的是日间第四时。
In any event, everyone agrees that the verse, And when the sun grew hot it melted, refers to four hours of the day.
革玛拉 问：这一层是从那一节的哪里推出来的呢？拉比阿哈·巴尔·雅各 说：经上说「日头一发热，就消化了」。哪一个时辰是日头已热而荫下仍凉、还没到连荫下也热的「天气正热」之时呢？你只能说是第四时。
革玛拉 问：这一层意思，是从那一节的哪里推出来的呢？
The Gemara asks: From where is the inference drawn that this is the meaning of the verse?
拉比阿哈·巴尔·雅各 说：经上说「日头一发热，就消化了」。哪一个时辰是日头已经发热、而荫下仍旧是凉的——还没到连荫下也热的「天气正热」之时呢？
Rabbi Aḥa bar Ya’akov said: The verse states: “When the sun grew hot it melted.” Which is the hour that the sun is hot but the shade remains cool, before the heat of the day, when even the shade is hot?
你只能说：是第四时。
You must say at four hours.
密释纳里学过：众拉比主张午祷可诵到入夜，拉比犹大 说只可诵到午后之半。拉夫希斯达 对 拉夫以撒 说：论晨祷那一处，拉夫卡哈纳 说哈拉哈照 拉比犹大，因为我们在《证言卷》里所学的正合他的意思；这一处又当怎样断呢？他默然不语，无话可答，因这件事他并不知有定断。拉夫希斯达 说：我们且自己想法子断——拉夫 曾在安息日前夕天还亮着就诵了安息日的祷告。由此可推：哈拉哈照 拉比犹大，午祷之时到午后之半为止，过此便可诵晚祷了。
密释纳里我们学过：众拉比主张午祷可诵到入夜。
We learned in the mishna: The Rabbis hold that the afternoon prayer may be recited until the evening.
拉比犹大 说：只可诵到午后之半。
Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon.
拉夫希斯达 对 拉夫以撒 说：论晨祷那一处，拉夫卡哈纳 说 哈拉哈 照 拉比犹大，因为我们在 《证言卷》 那一卷里所学的正合他的意思。
Rav Ḥisda said to Rav Yitzḥak: There, with regard to the morning prayer, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda, since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion.
这一处又当怎样断呢？
Here, what is the ruling?
他默然不语，无话可答；因为这件事上，他并不知有什么定断。
He was silent and said nothing to him, as he was familiar with no established ruling in this matter.
拉夫希斯达 说：我们且自己看看，想法子断这一件——拉夫 曾在安息日前夕、天还亮着的时候，就诵了安息日的祷告。
Rav Ḥisda said: Let us see and try to resolve this ourselves from the fact that Rav prayed the Shabbat prayers on the eve of Shabbat while it was still day.
由此可推：哈拉哈 照 拉比犹大，午祷之时到午后之半为止；过了那一刻，便可诵晚祷了。
Learn from this that the halakha is in accordance with the opinion of Rabbi Yehuda, and the time for the afternoon prayer ends at the midpoint of the afternoon, after which time one may recite the evening prayer.
革玛拉 随即驳这凭据：正相反——拉夫 的门生 拉夫胡纳 与众贤哲直到入夜才祷告，由此倒可推出哈拉哈不照 拉比犹大。革玛拉 断定：这条哈拉哈既不曾照这一位断，也不曾照那一位断，那么照这一位行的人行得正当，照那一位行的人也行得正当——这一条留与各人自决。
革玛拉 随即驳这凭 拉夫 之行而立的证据：正相反——拉夫 的门生 拉夫胡纳 与众贤哲直到入夜才祷告；由此倒可推出：哈拉哈 不照 拉比犹大。
The Gemara immediately rejects the proof based on Rav’s practice: On the contrary, from the fact that Rav Huna and the Sages, students of Rav, would not pray until evening, learn from that that the halakha is not in accordance with the opinion of Rabbi Yehuda.
革玛拉 断定：这条 哈拉哈 既不曾照这一位贤哲断，也不曾照那一位断；那么照这一位行的人行得正当，照那一位行的人也行得正当——这一条是留与各人自决的。
The Gemara concludes: Now that the halakha was stated neither in accordance with the opinion of this Sage nor in accordance with the opinion of that Sage, one who acted in accordance with the opinion of this Sage has acted legitimately, and one who acted in accordance with the opinion of that Sage has acted legitimately, as this halakha is left to the decision of each individual.
革玛拉 述说：拉夫 到贤哲格尼瓦家去，在安息日前夕天未黑时诵了安息日的祷告。拉比耶利米·巴尔·阿巴在 拉夫 身后祷告；拉夫 诵完了，却不退后三步、免得打断他的祷告。由这一件可推出三条哈拉哈：可知人可在安息日前夕天未黑时诵安息日的祷告；可知门生可以在师父身后祷告；可知不可从祷告的人面前经过。
革玛拉 述说：拉夫 有一次到贤哲 格尼瓦 家去，在安息日前夕天还没黑的时候，就诵了安息日的祷告。
The Gemara relates: Rav happened by the house of the Sage, Geniva, and he prayed the Shabbat prayer on the eve of Shabbat before nightfall.
拉比耶利米·巴尔·阿巴 在 拉夫 身后祷告；拉夫 诵完了自己的祷告，却不退后三步，免得打断 拉比耶利米 的祷告。
Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished his prayer but did not take three steps back and interrupt the prayer of Rabbi Yirmeya.
由这一件事可推出三条 哈拉哈：可知人可以在安息日前夕、天还没黑的时候诵安息日的祷告。
Derive from this incident three halakhot: Derive from this that one may pray the Shabbat prayer on the eve of Shabbat before nightfall.
又可知门生可以在师父身后祷告。
And derive from this that a student may pray behind his rabbi.
又可知不可从正在祷告的人面前经过。
And derive from this that it is prohibited to pass before those who are praying.
革玛拉 说：这正合 拉比约书亚·本·利未 的意思，因为 拉比约书亚·本·利未 说过：不可从祷告的人面前经过。问：真是这样么？拉比阿米 与 拉比阿西 岂不是从祷告的人面前经过么？答：拉比阿米 与 拉比阿西 经过的时候，离那祷告的人已在四肘以外。
革玛拉 说：这正合 拉比约书亚·本·利未 的意思，因为 拉比约书亚·本·利未 说过：不可从正在祷告的人面前经过。
The Gemara responds: This supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying.
革玛拉 问：真是这样么？
The Gemara asks: Is that so?
拉比阿米 与 拉比阿西 岂不是从正在祷告的人面前经过么？
Didn’t Rabbi Ami and Rabbi Asi pass before those who were praying?
革玛拉 答：拉比阿米 与 拉比阿西 经过的时候，离那些祷告的人已在四肘以外。
The Gemara responds: Rabbi Ami and Rabbi Asi were beyond four cubits from those who were praying when they passed.
有一处尤其可怪：拉比耶利米 怎么这样行，竟在 拉夫 身后祷告？拉夫犹大 岂不是引 拉夫 说过：人断不可祷告
有一处尤其可怪：拉比耶利米 怎么这样行，竟在 拉夫 身后祷告呢？
One particular detail was surprising: How did Rabbi Yirmeya act that way and pray behind Rav?
拉夫犹大 岂不是引 拉夫 说过：人断不可祷告
Didn’t Rav Yehuda say that Rav said: A person should never pray
本段英译到此便断，句子未完；这话的下半——不可在师父身后祷告的缘由——写在下一面（叶二十七背）的头一段。塔木德的段落依页面切分，不依句子，故有此断。