51b.1
解答
（承上）我们就从严，不许左手帮着右手。
-
我们就从严而行，不许左手帮着右手。
we will act stringently and not assist the right hand with the left.
← 祝祷卷总目·第八章 这些事
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）我们就从严，不许左手帮着右手。
我们就从严而行，不许左手帮着右手。
we will act stringently and not assist the right hand with the left.
「把杯离地举起至少一掌」：拉比哈尼纳之子拉夫阿哈说，所据的是诗篇 116:13「我要举起救恩的杯，称扬耶和华的名」。
所说「他把杯离地举起至少一掌之高」。
And he lifts it at least one handbreadth from the ground.
拉比哈尼纳之子拉夫阿哈 说：所据的是哪一节呢？
Rav Aḥa, son of Rabbi Ḥanina, says: What is the verse that proves this?
正如经上所说：「我要举起救恩的杯，称扬耶和华的名」（诗篇 116:13）。
“I will lift the cup of salvation and upon the name of the Lord I will call” (Psalms 116:13).
「目光注在杯上」：为的是心思不从它挪开。
所说「他的目光注在那杯上」，为的是叫他的心思不从它挪开。
And he fixes his eyes upon the cup; so that his attention will not be distracted from it.
「送给家里的人作礼」：为的是叫他的妻子得福。
所说「他把它送给家里的人作一份礼」，为的是叫他的妻子得福。
And he sends it as a gift to members of his household; so that his wife will be blessed.
乌拉到拉夫纳赫曼家，吃了饼、诵了《谢饭祷》，把祝祷之杯递给拉夫纳赫曼。拉夫纳赫曼请他把杯送给妻子雅尔塔；乌拉说不必——拉比约哈难说过：妇人身所生的，惟从男子身所生的得福（申命记 7:13 说「他必赐福与你身所生的」，不说「她身所生的」）。
革玛拉 记着：乌拉 有一次到 拉夫纳赫曼 家去。
The Gemara relates: Ulla happened to come to the house of Rav Naḥman.
他吃了饼，诵了 《谢饭祷》，就把祝祷之杯递给 拉夫纳赫曼。
He ate bread, recited Grace after Meals, and gave the cup of blessing to Rav Naḥman.
拉夫纳赫曼 对他说：请夫子把这祝祷之杯送给我的妻子 雅尔塔。
Rav Naḥman said to him: Master, please send the cup of blessing to Yalta, my wife.
乌拉 回答他说：不必；因为 拉比约哈难 这样说过：妇人身所生的，惟从男子身所生的得福，正如经上所说：「他必爱你，赐福与你，使你人数增多，也必赐福与你身所生的」（申命记 7:13）。
Ulla responded to him: There is no need, as Rabbi Yoḥanan said as follows: The fruit of a woman’s body is blessed only from the fruit of a man’s body, as it is stated: “And He will love you, and bless you, and make you numerous, and He will bless the fruit of your body” (Deuteronomy 7:13).
革玛拉 由此推说：经上并没有说「他必赐福与她身所生的」。
The Gemara infers: “He will bless the fruit of her body” was not stated.
乃是说「他必赐福与你身所生的」——那「你」是男子。所以要他妻子在儿女上得福，把杯递给 拉夫纳赫曼 就够了。
Rather, “He will bless the fruit of your [masculine singular] body.” For his wife to be blessed with children, it is sufficient to give the cup to Rav Naḥman.
巴拉伊塔也这样教：拉比拿单说，妇人身所生的惟从男子身所生的得福，是从哪里出来的？因为经上说「他必赐福与你身所生的」，并没有说「与她身所生的」。
有一段 《巴拉伊塔》 也这样教说：拉比拿单 说：妇人身所生的惟从男子身所生的得福，这是从哪里出来的呢？
That opinion was also taught in a baraita: Rabbi Natan says: From where is it derived that the fruit of a woman’s body is only blessed from the fruit of a man’s body?
因为经上说：「他必赐福与你身所生的」；经上并没有说「他必赐福与她身所生的」。
As it is stated: And He will bless the fruit of your body; He will bless the fruit of her body was not stated.
乃是说：「他必赐福与你身所生的」。
Rather, He will bless the fruit of your body.
雅尔塔听见乌拉不肯把杯送来。她是流亡领袖的女儿，素来受人尊礼，就怒气冲冲进了酒窖，砸了四百瓮酒。拉夫纳赫曼说：请夫子另送一杯给她。乌拉就另送一杯去，说这一瓮里的酒都是祝祷的酒。她回他一句刺人的话：货郎口里出闲话，破布里生虱子。
革玛拉 记着：这中间 雅尔塔 听见了 乌拉 不肯把祝祷之杯送给她。
The Gemara relates that meanwhile Yalta heard Ulla’s refusal to send her the cup of blessing.
雅尔塔 是流亡领袖的女儿，素来受人尊礼；她就怒气冲冲地起来，进了酒窖，砸了四百瓮酒。
Yalta was the daughter of the Exilarch and was accustomed to being treated with deference, so she arose in a rage, entered the wine-storage, and broke four hundred barrels of wine.
随后 拉夫纳赫曼 对 乌拉 说：请夫子另送一杯给她。
Afterward, Rav Naḥman said to Ulla: Let the Master send her another cup.
乌拉 就另送一杯给 雅尔塔，捎话说：这一瓮里的酒都是祝祷的酒；你虽没有从那祝祷之杯里饮，至少可以从倒出那杯来的瓮里饮。
Ulla sent Yalta a different cup with a message saying that all of the wine in this barrel is wine of blessing; although you did not drink from the cup of blessing itself, you may at least drink from the barrel from which the cup of blessing was poured.
她回他一句刺人的话：走街串巷的货郎口里出闲话，破布里生虱子。
She sent him a stinging response: From itinerant peddlers, Ulla traveled regularly from Eretz Yisrael to Babylonia and back, come meaningless words, and from rags come lice.
拉夫阿西说：人自把祝祷之杯拿在手里直到饮尽，中间不可说话。又说：不可就着「刑罚之杯」诵祝祷。何谓刑罚之杯？拉夫纳赫曼·巴尔·以撒说：第二杯。巴拉伊塔也这样教：成双而饮的不可诵祝祷，因为经上说「以色列啊，你当预备迎见你的神」（阿摩司书 4:12）。
拉夫阿西 说：人自把祝祷之杯拿在手里，直到把它饮了，这中间不可说话。
Rav Asi said: One may not speak over a cup of blessing from the moment he takes it in his hand until he drinks it.
拉夫阿西 又说：人不可就着刑罚之杯诵祝祷。
And Rav Asi said: One may not recite a blessing over a cup of punishment.
革玛拉 问：何谓刑罚之杯呢？
The Gemara clarifies: What is a cup of punishment?
拉夫纳赫曼·巴尔·以撒 说：就是第二杯。
Rav Naḥman bar Yitzḥak said: A second cup.
有一段 《巴拉伊塔》 也这样教说：成双而饮的人不可诵祝祷，因为经上说：「以色列啊，你当预备迎见你的神」（阿摩司书 4:12）。
That opinion was also taught in a baraita: One who drinks in pairs should not recite a blessing, because it is stated: “Prepare to meet your God, O Israel” (Amos 4:12).
人立在造他者面前，总当预备妥当；这人既饮了双数的酒，就不算预备妥当——因为饮双数的杯，有招鬼之险。
One must be well-prepared in order to stand before his Creator, and this person who drank two cups of wine is not prepared, as drinking an even number of cups of wine is dangerous due to demons.
收束祝祷诸律：拉比阿巴胡说（一说这条出于巴拉伊塔）：边走边吃的，当站定一处诵《谢饭祷》；站着吃的，当坐下诵；斜倚而吃的，当坐起来诵。断：这几样都当坐下诵。
收束祝祷的诸 哈拉哈，革玛拉 引 拉比阿巴胡 所说——也有说这条本出于一段 《巴拉伊塔》：人边走边吃的，当站定一处诵 《谢饭祷》；站着吃的，当坐下诵那祝祷；斜倚在榻上吃的，当坐起来诵那祝祷。
In concluding the halakhot of blessings, the Gemara cites that Rabbi Abbahu said, and some say it was taught in a baraita: One who eats and walks, recites the blessing of Grace after Meals standing in one place, and one who eats standing, recites the blessing while seated, and one who eats reclining on a divan sits and then recites the blessing.
这条 哈拉哈 是：这几样情形，人都当坐下才诵那祝祷。
And the halakha is: In all of these cases one sits and then recites the blessing.
章末语：「我们必再回到你这里，三人同食」——第七章（Sheloshah she'akhelu）到此为止。塔木德每学完一章便诵此语，既是收束，也是「还要再来」的许诺；章名取该章密释纳的开篇数词。
第八章开篇密释纳：这是沙迈学派与希列学派论席间诸律的几处相争。其一论《圣祷》里祝祷的次序：沙迈学派说先诵那日之圣，后诵酒；希列学派说先诵酒，后诵那日。
这几件是 沙迈学派 与 希列学派 论席间诸 哈拉哈 所争的：其一是 《圣祷》 里祝祷的次序。
These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: One dispute concerns the order of blessings in kiddush.
沙迈学派 说：人就着酒诵 《圣祷》 的时候，先诵那日之圣的一诵，然后才诵酒的一诵。
Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter.
希列学派 说：先诵酒的一诵，然后才诵那日的一诵。
And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter.
又争饭前的酒：沙迈学派说先洗手，后在杯里掺水；希列学派说先掺水，后洗手。这一争所本的是洁净之律，下文自有申说。
照样，希列学派 与 沙迈学派 就饭前的酒相争。
Similarly, Beit Hillel and Beit Shammai disagree with regard to drinking wine before a meal.
沙迈学派 说：人先洗手，然后才在杯里把水掺进酒里；希列学派 说：先在杯里把水掺进酒里，然后才洗手。
Beit Shammai say: One washes his hands and mixes water with the wine in the cup thereafter, and Beit Hillel say: One mixes water with the wine in the cup and only washes his hands thereafter.
这一争所本的是洁净之律，下文 革玛拉 自有申说。
The basis of this particular dispute is with regard to the laws of ritual purity, as the Gemara will explain below.
也关乎洁净之律：沙迈学派说，洗完手用巾擦干，把巾放在桌上；希列学派说，放在所坐的垫子上。
论到洁净之律，沙迈学派 说：人洗了手，用巾把手擦干，就把那巾放在桌上。
Also with regard to the laws of ritual purity, Beit Shammai say: After washing, one dries his hands with a cloth and places it on the table.
希列学派 说：放在他所坐的垫子上。
And Beit Hillel say: One places it on the cushion upon which he is sitting.
又：沙迈学派说，先扫席地，后洗末一道水；希列学派说，先洗手，后扫地。
照样，沙迈学派 说：人先把屋里摆席之处扫了，然后才洗那诵 《谢饭祷》 以先的末一道水。
Similarly, Beit Shammai say: One sweeps the area of the house where the meal took place and he washes his hands with the final waters before Grace after Meals thereafter.
希列学派 说：先洗手，然后才扫屋子。
And Beit Hillel say: One washes his hands and sweeps the house thereafter.
《分别祷》的次序也一样相争：席吃到安息日尽了，沙迈学派说次序是灯、《谢饭祷》、香、《分别祷》；希列学派说是灯、香、《谢饭祷》、《分别祷》。
正如他们争 《圣祷》 里祝祷的次序，他们也争 《分祷》 里祝祷的次序。
Just as they dispute the order of the blessings in kiddush, they dispute the order of the blessings in havdala.
一席若吃到安息日尽了的时候，沙迈学派 说：先诵灯的一诵，再诵 《谢饭祷》，再诵香的一诵，末了诵 《分祷》 的一诵。
If a meal continued until the conclusion of Shabbat, Beit Shammai say: One recites the blessing over the candle, then the Grace after Meals blessing, then the blessing over the spices, and finally the blessing of havdala.
希列学派 说：次序是灯、香、《谢饭祷》、《分祷》。
And Beit Hillel say: The order is candle, spices, Grace after Meals, and havdala.
论灯的祝祷：沙迈学派说「造了（בָּרָא）火之光的」；希列学派说「正造（בּוֹרֵא）火之诸光的」。
论到灯的祝祷，沙迈学派 说：当作「那造了（בָּרָא）火之光的」。
With regard to the blessing over the candle, Beit Shammai say: Who created [bara] the light of fire.
希列学派 说：当作「那正造（בּוֹרֵא）火之诸光的」。
And Beit Hillel say: Who creates [boreh] the lights of fire.
所争在同一动词的两形：בָּרָא（完成式，已造）与 בּוֹרֵא（分词，正造）；又「光」一作单数、一作复数。中文只能用「造了」与「正造」勉强分开，字形上的这层对照仍须由注补出。
又：外邦人的灯与香不可为它诵，为敬死者所设的灯与香不可诵，拜偶像的灯与香也不可诵。又：非等人得了灯光之益，不可为它诵祝祷。
人不可为外邦人的灯诵祝祷，也不可为他们的香诵；不可为那专为敬死者所设的灯与香诵；也不可为拜偶像的灯与香诵。
One may neither recite a blessing over the candle nor over the spices of gentiles, nor over the candle nor the spices designated to pay respects to the dead, nor over the candle nor the spices of idolatry.
密释纳又立一条论灯之诵的 哈拉哈：非等人得了那灯光之益，不可为它诵祝祷。
The mishna cites another halakha with regard to the blessing over the candle: And one does not recite the blessing over the candle until he derives benefit from its light.
又一争：人吃了忘记诵祝祷——沙迈学派说当回到原处诵；希列学派说不必，在想起之处诵就是。两下都认有个限期：到几时为止？到那食物在肠中消化了为止。
密释纳又载一争：人吃了，却忘记、没有诵祝祷；沙迈学派 说：他当回到吃的地方去诵那祝祷。
The mishna cites an additional dispute: One who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing.
希列学派 说：不必如此。
Beit Hillel say: That is unnecessary.
他在想起来的地方诵那祝祷就是了。
He recites the blessing at the place where he remembered.
然而两下都认：饭后诵 《谢饭祷》 是有个限期的。
Both agree, however, that there is a limit with regard to how long after eating one may recite Grace after Meals.
到几时为止呢？
And until when does he recite the blessing?
到那食物在他肠中消化了为止。
Until the food is digested in his intestines.
饭后有酒端上，若只有那一杯：沙迈学派说先诵酒，后诵食（《谢饭祷》）；希列学派说先诵食，后诵酒。
饭后有酒端到同席的人面前，若在座只有那一杯酒，沙迈学派 说：先为酒诵祝祷，然后才为食物诵、就是诵 《谢饭祷》。
Wine came before the diners after the meal; if only that cup of wine is there, Beit Shammai say: One recites a blessing over the wine and recites a blessing over the food, Grace after Meals, thereafter.
希列学派 说：先为食物诵祝祷，然后才为酒诵。
And Beit Hillel say: One recites a blessing over the food and recites a blessing over the wine thereafter.
又：犹太人诵祝祷，纵没有听全，也可应「阿们」；古提人诵祝祷，非听全了不可应「阿们」——恐怕他在没听见的那一段里夹进了不合信仰的话。
犹太人诵祝祷的时候，人纵没有听全那一诵，也可以在他之后应「阿们」；古提人 诵祝祷的时候，非等听全了那一诵，不可应「阿们」——恐怕那 古提人 在他所没有听见的那一段里，夹进了与犹太人所信不合的话。
And one answers amen after a Jew who recites a blessing even if he did not hear the entire blessing, and one does not answer amen after a Samaritan [Kuti] who recites a blessing until he hears the whole blessing in its entirety, as perhaps the Kuti introduced an element inconsistent with the Jewish faith in that section of the blessing that he did not hear.
《托塞夫塔》载：沙迈学派说先诵那日之圣、后诵酒，因为那日使酒得以摆上席来；又说那日已经成圣，酒还没有端来。
贤哲们在一段 《托塞夫塔》 里教说：这几件是 沙迈学派 与 希列学派 论席间诸 哈拉哈 所争的：沙迈学派 说，人就着酒诵 《圣祷》 的时候，先诵那日之圣的一诵，然后才诵酒的一诵；因为是那日使酒得以摆上席来的。
The Sages taught in a Tosefta: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter as the day causes the wine to come before the meal.
沙迈学派 又举一因：那日已经成圣了，酒却还没有端来。
And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come.
安息日既先成圣，就该先提它。
Since Shabbat was sanctified first, it should likewise be mentioned first.
希列学派说先诵酒、后诵那日，因为是酒使人得以诵《圣祷》；又一说：酒之诵常有，那日之诵不常有，常有的当先于不常有的。断：这条依希列学派。
希列学派 说：先诵酒的一诵，然后才诵那日的一诵；因为是酒使人得以诵那 《圣祷》。
And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter, because the wine causes the sanctification to be recited.
若没有酒，《圣祷》 就诵不成了。
Were there no wine, kiddush would not be recited.
希列学派 又说：或者这样讲——酒的祝祷是常诵的，那日的祝祷不是常诵的；而有一条通则：常行的与不常行的相遇，常行的当在先。
Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and there is a general principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice.
那段 《托塞夫塔》 末了说：这条 哈拉哈 依 希列学派 之说。
The Tosefta concludes: The halakha is in accordance with the statement of Beit Hillel.
「或者这样讲」是什么意思？希列学派何必再举一因？答：恐怕人说沙迈学派举了两因、希列学派只有一因，所以希列学派也说这里有两因。
革玛拉 问：所谓「或者这样讲」是什么意思呢？
The Gemara asks: What is alternatively?
希列学派 何必再举一因呢？
Why did Beit Hillel cite an additional reason?
革玛拉 答：恐怕你要说——那里 沙迈学派 举了两个缘故，这里 希列学派 只举一个；所以 希列学派 说：这里也有两个缘故——酒的祝祷是常诵的，那日的祝祷不是常诵的。
The Gemara responds: And if you say that there Beit Shammai cite two reasons, and here Beit Hillel offer only one, therefore Beit Hillel said they are two reasons here as well: The blessing over wine is recited frequently and the blessing over the day is not recited frequently.
常行的与不常行的相遇，常行的当在先。
When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice.
《托塞夫塔》说这条依希列学派——这岂不显然？天上早已发声，说这条总是依希列学派的。何必在这里特特说明？
那段 《托塞夫塔》 教说：这条 哈拉哈 依 希列学派 之说。
It was taught in the Tosefta: The halakha is in accordance with the statement of Beit Hillel.
革玛拉 说：这是显然的；因为天上早已发出声音，宣告说这条 哈拉哈 总是依 希列学派 的。
The Gemara remarks: It is obvious, as a Divine Voice emerged and proclaimed that the halakha is always in accordance with the opinion of Beit Hillel.
那么这段 《托塞夫塔》 何必在这里特特告诉我们这条依他们呢？
Why did the Tosefta tell us here that the halakha is in accordance with their opinion?
两样答法：一说这段《托塞夫塔》所教的在天音发出之先；一说是在天音发出之后……（续到叶五十二正面）
革玛拉 举两样答法：你若愿意，可说这段 《托塞夫塔》 所教的是在那天上的声音宣告这条通则以先。
The Gemara offers two answers: If you wish, say that this Tosefta was taught before the Divine Voice emerged and proclaimed that general principle.
你若愿意，也可以说：这段 《托塞夫塔》 所教的其实是在那天上的声音发出之后，
And if you wish, say instead, that this Tosefta was indeed taught after the Divine Voice emerged,