47a.1
引证
（承上）也不在手脏的时候让——就是饭后洗手那一刻。
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手脏的时候也不让——就是饭后洗手的那一刻。
nor with regard to dirty hands, i.e., with regard to washing hands at the end of a meal.
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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 3 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。
（承上）也不在手脏的时候让——就是饭后洗手那一刻。
手脏的时候也不让——就是饭后洗手的那一刻。
nor with regard to dirty hands, i.e., with regard to washing hands at the end of a meal.
拉文与阿巴耶骑驴同行，拉文的驴走在前而不让；阿巴耶心里想：这人自西边（以色列地）上来，就自高了。到会堂门口，拉文才让他先进。阿巴耶问：方才我就不是夫子么？拉文说：拉比约哈难说过，只在有门柱经匣的门口才让。
革玛拉 记着：拉文 与 阿巴耶 骑驴在路上同行。
The Gemara recounts: Ravin and Abaye were traveling along the road on donkeys.
拉文 的驴走在 阿巴耶 的前头，拉文 却没有对 阿巴耶 说：请夫子先行。
Ravin’s donkey preceded Abaye’s and Ravin did not say to Abaye: Let the Master go first.
阿巴耶 心里说：这位贤哲 拉文 自从从西边、就是以色列地上来，就自高了。
Abaye said to himself: Ever since this one of the Sages, Ravin, ascended from the West, Eretz Yisrael, he has become arrogant.
及至到了会堂门口，拉文 才对 阿巴耶 说：请夫子先进。
When they reached the door of the synagogue, Ravin said to Abaye: Let the Master enter first.
阿巴耶 对他说：方才我就不是夫子么？
Abaye said to him: Until now was I not Master?
你何以到这时才让我，路上却不让呢？
Why do you only begin deferring to me now but did not do so while we were traveling?
拉文 对他说：拉比约哈难 说过这样一句：人只在有 门柱经匣 的门口，才让那比自己大的先行；惟有在那里，让他先进才是合宜的。
Ravin said to him: Rabbi Yoḥanan said the following: One only defers to those greater than he at a doorway that has a mezuza, as only there is it appropriate to allow him to go first.
难：有门柱经匣的门才让，没有的就不让么？那么会堂、学堂本不挂经匣，在那里也不让么？只可说：凡当挂经匣的门口就让，路上桥上则不让。
革玛拉 难说：有 门柱经匣 的门口才让，没有 门柱经匣 的门口就不让么？
The Gemara challenges: A doorway that has a mezuza, yes, one defers; a doorway that does not have a mezuza, no, one does not defer?
若是这样，会堂或学堂本没有 门柱经匣，在那门口也不让么？
If so, a synagogue or study hall that has no mezuza, there too, does one not defer at their doorways?
只可说，这才是通则：人只在那当挂 门柱经匣 的门口让，路上与桥上却不让。
Rather, say that this is the principle: One only shows deference at a doorway where it is worthy of affixing a mezuza, but not on a road or a bridge.
拉夫撒母耳·巴尔·舍拉之子拉夫犹大引拉夫说：同席的人非等掰饼的先尝过，不可先吃。拉夫萨夫拉坐着说：拉夫所说的是「不可先尝」，不是「不可先吃」。
接着论席间当怎样让尊长，拉夫撒母耳·巴尔·舍拉之子拉夫犹大 以 拉夫 之名说：同席斜倚的人，非等那掰饼的先尝过饼，不可先吃。
The Gemara continues with the subject of deferring to one’s superior during a meal: Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Those reclining at a meal may not eat anything until the one breaking bread has tasted the bread.
拉夫萨夫拉 坐着说：拉夫 所说的是「不可先尝」，不是「不可先吃」。
Rav Safra sat and said: May not taste, was stated by Rav, and not: May not eat.
「尝」与「吃」有什么分别？其实并无分别；拉夫萨夫拉所以计较，是要教人传述夫子的话须一字不改。
革玛拉 问：拉夫 说的是「尝」还是「吃」，有什么分别呢？
The Gemara asks: What difference does it make whether Rav said taste or eat?
革玛拉 解说：其实并没有分别；拉夫萨夫拉 这样计较，是要教人：传述所学的话，必须照夫子的原话，一字也不可改。
The Gemara explains that there is no difference and that Rav Safra’s insistence teaches that one must say what he was taught in the precise language employed by his teacher without altering a single detail.
贤哲教说：两人同吃一盘，当彼此相待；三人则各人随意吃，不必相待。掰饼的照例先伸手取；他若愿让夫子或比他大的，也可以。
革玛拉 接着论席间的礼数。
The Gemara continues to discuss the subject of honors during a meal.
贤哲们教说：两个人同吃一盘的，当彼此相待；若有三个人，各人愿意吃就吃，不必彼此相待。
The Sages taught: Two people who are eating from a single dish must wait for each other, but if there are three, everyone eats when he wishes and they need not wait for each other.
照例是掰饼的先伸手取食；他若愿意让他的夫子、或让比他大的先取，也是许他的。
Generally, the one who breaks bread extends his hand to take food first, but if he wishes to defer to his teacher or to one who is greater than he, he has permission to do so.
拉巴·巴尔·巴尔·哈纳在拉夫撒母耳·巴尔·拉夫凯提纳家为儿子办亲事，先到了，就坐着教儿子席间的规矩：掰饼的须等应「阿们」的声音落了才可掰。拉夫希斯达说：等大多数人的「阿们」落了就够。
革玛拉 记着：拉巴·巴尔·巴尔·哈纳 在 拉夫撒母耳·巴尔·拉夫凯提纳 家为儿子办亲事。
The Gemara relates: Rabba bar bar Ḥana engaged in preparations for his son’s wedding in the house of Rav Shmuel bar Rav Ketina.
他先到了，就坐下把席间的诸 哈拉哈 教他儿子：掰饼的人，非等应「阿们」的众口都落了声，不可掰饼。
He arrived early and sat and taught his son the halakhot of meals: The one who breaks bread may not break the bread until amen has ended from the mouths of those responding.
拉夫希斯达 说：只须等应「阿们」的大多数人落了声就够了。
Rav Ḥisda said: One need only wait until amen has ended from the mouths of the majority of those responding.
拉米·巴尔·哈马难他：何以定要等大多数？因为在那以先祝祷还没有完。若是这样，少数人的「阿们」未落，祝祷岂不也还没有完么？
拉米·巴尔·哈马 对他说：单说大多数，有什么不同，以致非等他们的「阿们」落了声不可呢？
Rami bar Ḥama said to him: What is different regarding the majority that one must wait until their amen ends before proceeding?
无非是说：在那以先，那祝祷还没有完。
That until then, the blessing has not yet concluded.
若是这样，少数人的「阿们」还没有落声的时候，那祝祷岂不也还没有完么？
If so, when the amen of the minority has not yet ended as well, the blessing has not yet concluded.
掰饼的在那样的情形下，何以就不必等呢？
Why doesn’t the one breaking bread need to wait in that case?
拉夫希斯达说：因为我说，凡把「阿们」拖得过长的，不过是应错了。
拉夫希斯达 对他说：因为我说，凡把「阿们」应得过长的，不过是应错了罢了。
Rav Ḥisda said to him: Because I say that anyone who answers an amen of excessive duration is merely mistaken.
贤哲教说：不可应抢头的阿们、截尾的阿们、孤儿的阿们（自己不晓得所应的是哪一诵）；也不可把祝祷从口里草草打发出去。
论到应「阿们」，贤哲们教说：人不可应 抢头的阿们 的阿们——就是头一音吐得不清的；不可应 截尾的阿们 的阿们——就是末一音吐得不清的；也不可应 孤儿的阿们 的阿们——就是应的人并不晓得自己所应的是哪一段祝祷。
With regard to answering amen, the Sages taught: One should not respond with an abbreviated [ḥatufa] amen, in which the first syllable is not properly enunciated, and a truncated [ketufa] amen, in which the second syllable is not properly enunciated, and an orphaned [yetoma] amen, in which the respondent is unaware of the blessing to which he is responding.
照样，人也不可草草地、不上心地把一段祝祷从口里打发出去。
Similarly, one should not quickly and indifferently discharge a blessing from his mouth.
本·阿扎伊说：应孤儿的阿们的，他的儿女要作孤儿；应抢头的，他的年日要被抢去而不全；应截尾的，他的年日要被截短。把阿们应得长的，他的年岁要为他加长；只是也不可拖得过长。
本·阿扎伊 说：凡应 孤儿的阿们 那样的阿们的，他的儿女必作孤儿；凡应 抢头的阿们 那样的阿们的，他的年日必被抢去、残缺不全；凡应 截尾的阿们 那样的阿们的，他的年日必被截短。
Ben Azzai says: Anyone who recites an orphaned amen, his children will be orphaned; one who recites an abbreviated amen, his days will be abbreviated and incomplete; one who recites a truncated amen, his days will be truncated.
凡把「阿们」应得长的，人必为他加添年日岁月。
One who extends his amen, they will extend his days and years for him.
虽然如此，也不可把它拖得过长。
Nonetheless, one should not prolong it extensively.
拉夫与撒母耳同席，拉夫希米·巴尔·希亚迟来急食。拉夫说：你急什么？我们早已吃完了。撒母耳说：还没有完呢——人若给我端块菌来、给阿巴端只雏鸽来，我们岂不还吃么？
回到 邀祷 的诸事，革玛拉 记着：拉夫 与 撒母耳 同席吃饭，过了许久 拉夫希米·巴尔·希亚 才到，急急地吃。
Returning to matters of zimmun, the Gemara relates: Rav and Shmuel were sitting at a meal when, much later, Rav Shimi bar Ḥiyya arrived and was hurrying and eating.
拉夫 对他说：你是怎么想的呢？
Rav said to him: What is your thinking?
你这样赶，是要凑上我们同行 邀祷 么？
Are you rushing in order to join together with us for a zimmun?
你还没有到，我们早已吃完了这一餐。
We have already eaten and finished our meal before you arrived.
撒母耳 对 拉夫 说：我们其实还没有吃完；人若给我端块菌来、给阿巴——就是 拉夫——端只雏鸽来，我们岂不还要吃么？
Shmuel said to Rav: We have not really finished our meal, as if they brought me truffles or a young pigeon for Abba, Rav, wouldn’t we eat it?
我们既还要吃，这一餐就没有完；拉夫希米·巴尔·希亚 尽可以凑上我们同行 邀祷。
Since we would still eat, we have not yet finished our meal and Rabbi Shimi bar Ḥiyya can join us in the zimmun.
拉夫门下众人同席，拉夫阿哈进来，众人说：大人物来了，可以代我们诵祝祷。他说：你们以为最大的就该诵么？不然，当由自始在席的一位主客诵。断：这条依「最大的诵」，纵他末了才到。
拉夫 门下的众门生同席吃饭，拉夫阿哈 进来了。
Rav’s students were seated at a meal when Rav Aḥa entered.
门生们说：大人物来了，可以代我们诵祝祷。
The students said: A great man has come who can recite the blessing on our behalf.
拉夫阿哈 对他们说：你们以为最大的那一位就该诵祝祷么？
Rav Aḥa said to them: Do you think that the greatest recites the blessing?
话不是这样。
That is not so.
乃是当由那自席初就在座的一位主客诵祝祷。
Rather, one of the main participants who was present from the beginning of the meal recites the blessing.
革玛拉 断说：这条 哈拉哈 却是——由在座最大的那一位诵祝祷，纵然他是席末才到的。
The Gemara concludes: The halakha, however, is that the greatest person present recites the blessing, even if he arrived at the end of the meal.
密释纳说吃未净什一税食物的可入邀祷之数。难：那本非他可吃的。答：他若愿意，尽可弃产为无主而成穷人，那食物于他就成了可吃的——因密释纳说：未净什一税之物可给穷人吃，也可给驻军吃；拉夫胡纳说巴拉伊塔载沙迈学派不许。
我们在密释纳学过：同席之人中若有吃了 未净什一税食物 的，他仍算在那三人之数内，使同食的人有行 邀祷 之责。
In the mishna, we learned that if, among the diners, one ate doubtfully tithed produce [demai], he is included among the three to obligate those with whom he ate in a zimmun.
革玛拉 发难：可是 未净什一税食物 本不是他可吃的。
The Gemara raises an objection: But demai is not fit for his consumption.
他是不许吃 未净什一税食物 的。
He is forbidden to eat demai.
革玛拉 答：他仍可以为它诵 《谢饭祷》；因为他若愿意，尽可以把自己一切的产业宣告为 弃为无主、成个穷人，那 未净什一税食物 于他就成了可吃的。
The Gemara responds: He may recite Grace after Meals over it because, if he wants, he could declare all of his property ownerless [hefker] and he would be a pauper, in which case the demai would be fit for his consumption.
正如我们在一条密释纳里学过：人可以把 未净什一税食物 给穷人吃，也可以给 驻军——就是城中居民所当供养的兵丁——吃。
As we learned in a mishna: One may feed the impoverished demai and one may feed soldiers [akhsania], whose support is imposed upon the residents of the city, demai.
而 拉夫胡纳 说：有一段 《巴拉伊塔》 教说，沙迈学派 说：不可把 未净什一税食物 给穷人吃，也不可给 驻军 吃。
And Rav Huna said: It was taught in a baraita that Beit Shammai say: One may not feed the impoverished and soldiers demai.
密释纳说吃已分举祭的头层什一者可入邀祷。难：既已分过，这岂不显然？答：所说的是利未人在禾秸上先取了什一、只分了什一之举祭而未分大举祭的情形；事后仍许，正合拉比阿巴胡引雷什·拉基什据民数记 18:26 所说的。
我们在密释纳学过：同席之人中若有吃了已分出 举祭 的头一层什一的，他可算在 邀祷 之数内。
We learned in the mishna: If, among the diners, one ate first tithe from which its teruma was already taken, he may be included in a zimmun.
革玛拉 说：既已分过 举祭，本没有什么难处，这岂不是显然的么？
The Gemara remarks: It is obvious that if the teruma was already taken there is no problem.
密释纳何必特特教说这样的人可以入 邀祷 之数呢？
Why was it necessary for the mishna to teach that one can join a zimmun?
革玛拉 解说：这条 哈拉哈 所以必要，是就着那利未人趁禾还在秸上时抢在祭司以先取了什一、只分出什一之举祭而没有分 大举祭 的情形说的。
The Gemara explains: It was only necessary to teach this halakha in a case where the Levite preceded the priest while the grain was still on the stalks, and he separated the teruma of the tithes but did not separate the teruma gedola.
那利未人所吃的什一里，并没有分出 大举祭 来。
Teruma gedola was not separated from the tithe that was eaten by the Levite.
这样行虽不是一起头就该有的，事后却是许的；在这样的情形下吃了头一层什一的人，仍可入 邀祷 之数。
Although this should not be done ab initio, after the fact it is permitted, and one who eats first tithe produce under these circumstances may be included in a zimmun.
这正合 拉比阿巴胡 的看法；因为 拉比阿巴胡 引 雷什·拉基什 说：利未人趁禾还在秸上时抢在祭司以先取的头一层什一，免分 大举祭，正如经上所说：「你们要从其中将耶和华的举祭，就是这十分之一中的十分之一，献上」（民数记 18:26）。
And this is in accordance with the opinion of Rabbi Abbahu, as Rabbi Abbahu said that Reish Lakish said: First tithe in which the Levite preceded the priest while the grain was still on the stalks is exempt from teruma gedola, as it is stated: “And you shall set apart from it a gift for the Lord, even a tenth part of the tithe” (Numbers 18:26).
这一节教导说：利未人所当分的，是那十分之一中的十分之一、就是什一之举祭，不是大举祭连什一之举祭一并要分。
This verse teaches that the Levite is obligated to set apart a tenth part of the tithe, i.e., the teruma of the tithe and not teruma gedola and the teruma of the tithe.
拉夫帕帕对阿巴耶说：若是这样，纵是脱粒堆成谷堆之后利未人抢先取了，也该免分大举祭才是。阿巴耶说：论你这话，经上说……（续到叶四十七背）
拉夫帕帕 对 阿巴耶 说：若是这样，纵然是禾粒已从秸上打下来、堆成谷堆之后，利未人才抢在祭司以先取了什一，他也该免分 大举祭 才是。
Rav Pappa said to Abaye: If so, even if the Levite preceded the priest after the kernels of grain were removed from the stalks and placed in a pile, the Levite should not have to separate teruma gedola.
阿巴耶 对他说：论到你这话，经上说：
Abaye said to him: With regard to your claim, the verse stated: