53b.1
引密释纳
密释纳说：非等人得了灯光之益，不可为它诵祝祷。
-
我们在密释纳学过：非等人得了那灯光之益，不可为它诵祝祷。
We learned in the mishna: And one does not recite the blessing over the candle until he derives benefit from its light.
← 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。
密释纳说：非等人得了灯光之益，不可为它诵祝祷。
我们在密释纳学过：非等人得了那灯光之益，不可为它诵祝祷。
We learned in the mishna: And one does not recite the blessing over the candle until he derives benefit from its light.
拉夫犹大引拉夫说：所谓「得益」，不是说诵祝祷的人必真得着那灯的光；只要他若走近就用得着那光，他看见了就可以诵，纵他此刻站得远。
拉夫犹大 引 拉夫 说：所谓「得了益」，不是说诵祝祷的人必得真用着那灯的光。
Rav Yehuda says that Rav says: Derives benefit does not mean that the one reciting the blessing must actually derive benefit from the light of the candle.
乃是说：他若走近那灯就用得着它的光，那么他看见了就可以为它诵祝祷，纵然他此刻是站得远的。
Rather, as long as if one were to stand close to the candle he could utilize its light, if he sees it he may recite a blessing over it, even if he is now standing at a distance.
据《托塞夫塔》发难：人有灯藏在怀里，或放在不透光的灯盏里，或看见了火焰而没有用着它的光，或用着它的光而没有看见那火焰，都不可诵；非等他既看见那焰、又用着那光才可以。
革玛拉 据一段 《托塞夫塔》 发难：人有灯藏在怀里，或放在不透光的灯盏里；或是看见了火焰、却没有用着它的光；或是用着它的光、却没有看见那火焰——都不可为它诵祝祷，非等他既看见那火焰、又用着它的光才可以。
The Gemara raises an objection from a Tosefta: One who had a candle hidden in his lap or placed inside an opaque lamp, or if he saw a flame and did not utilize its light, or if he utilized its light and did not see a flame, may not recite a blessing until he both sees the flame and utilizes its light.
先辨明《托塞夫塔》自身：「用着光而没有看见焰」可以有——火在墙角那边，照亮却看不见。「看见焰而没有用着光」怎么会有呢？岂不正是他站得远么？可见必得真用着那光才行。
革玛拉 先辨明这段 《托塞夫塔》 自身的话：「用着它的光、却没有看见那火焰」，这情形是有的——火在墙角那一边，照得着这里，人却看不见它。
The Gemara first clarifies the content of the Tosefta itself: Granted, a case where one utilizes its light and did not see a flame, can be found where the flame is situated around a corner, illuminating the area but hidden from his view.
然而「看见了火焰、却没有用着它的光」，这情形怎么会有呢？
But how can a case where one saw a flame and did not utilize its light be found?
岂不正是指他站得远的时候么？
Is it not referring to a case where one is distant?
可见人必得真用着那火的光才行，单是能用而未用，是不够的。
Apparently, one must actually utilize the flame; merely having the potential to utilize it is not sufficient.
驳回：不然，所说的是那火渐渐暗下去的情形——他看得见那焰，却用不着它的光。
革玛拉 驳回说：不然。
The Gemara rejects this: No.
所说的是那火渐渐暗下去的情形。
This refers to a case where the flame is gradually dimming.
他看得见那火焰，却用不着它的光。
One sees the flame, but is unable to utilize its light.
贤哲教说：余烬未熄的炭，人可以为它诵祝祷，如同为灯诵；将熄之炭却不可诵。何谓余烬未熄？拉夫希斯达说：凡把一片木屑放进去，它自己就着起来、不必扇的，就是。
贤哲们在一段 《巴拉伊塔》 里教说：余烬未熄的炭，人可以为它诵祝祷，如同为灯诵；至于 将熄之炭，人不可为它诵祝祷。
The Sages taught in a baraita: One may recite a blessing over smoldering coals just as he does over a candle; however, over dimming [omemot] coals, one may not recite a blessing.
革玛拉 问：怎样才算余烬未熄的炭呢？
The Gemara asks: What are the circumstances of smoldering coals?
拉夫希斯达 说：凡把一片木屑放进去，它自己就着起来、不必扇风的，就是余烬未熄的炭。
Rav Ḥisda said: Smoldering coals are any coals that, if one places a wood chip among them, it ignites on its own without fanning the flame.
就这段的字面生一疑：那段所说的 将熄之炭，起首是 阿莱夫 还是 阿因？
就着这段 《巴拉伊塔》 的字面，革玛拉 生一疑：那段所说的 将熄之炭，起首是 א 呢，还是 ע 呢？
With regard to the wording of the baraita, the Gemara raises a dilemma: Does the baraita say omemot beginning with an alef, or omemot beginning with an ayin?
希伯来文里 א 与 ע 读音相近而字形各别，写法一错，词根就不同了。中文的音译分不出这两个字母，故照原样写出。
你来听拉夫希斯达·巴尔·阿夫迪米所说：正写作起首是 阿因 的 将熄之炭，因为经上说「神园中的香柏树不能遮蔽（עֲמָמֻהוּ）它」（以西结书 31:8）。
你来听一条可解这疑的：拉夫希斯达·巴尔·阿夫迪米 说：正写是起首作 ע 的 将熄之炭，因为经上说：「神园中的香柏树不能遮蔽（עֲמָמֻהוּ）它」（以西结书 31:8）。
Come and hear a resolution, as Rav Ḥisda bar Avdimi said: The correct version is omemot beginning with an ayin, as it is stated: “The cedars in the garden of God could not dim it [amamuhu]” (Ezekiel 31:8).
至于诵祝祷是否须真得着那光，拉瓦说：密释纳说「得益」，正是说他必得真得着那光之益。
至于人诵祝祷是否须真得着那火的光之益，拉瓦 说：密释纳说「得了益」，正是说他必得真得着那光的益处。
And with regard to the question whether or not one must actually benefit from the flame’s light in order to recite a blessing, Rava said: When the mishna said benefit, it meant that he must actually derive benefit from the light.
要多近才算得着那益？乌拉说：近到分得清伊萨与蓬迪昂两样钱。希西家说：近到分得清提比里亚的砝与西弗里的砝——那两样略有分别。
革玛拉 问：人要多近，才算得着那火的光之益呢？
The Gemara asks: And how adjacent must one be in order to be considered to have derived benefit from the flame?
乌拉 说：近到他分得清 伊萨 与 蓬迪昂——那是当时的两样钱。希兹基亚 说：近到他分得清 提比里亚 所用的砝与 西弗里 所用的砝——那两样略有分别。
Ulla said: So that he can distinguish between an issar and a pundeyon, two coins of the period. Ḥizkiya said: So that he can distinguish between a weight used in Tiberias and a weight used in Tzippori, which were slightly different.
众阿摩拉各照自己的看法而行：安息日尽了，拉夫犹大就着仆人阿达家的灯诵（那家离他家远），拉瓦就着古里亚·巴尔·哈马家的灯诵（那家紧挨着他家），阿巴耶就着巴尔·阿武赫家的灯诵。
革玛拉 记着：众 阿摩拉 各照自己上头所说的看法而行。
The Gemara relates that the amora’im conducted themselves in accordance with their above-stated opinions.
安息日尽了，拉夫犹大 就着仆人阿达家的灯光诵祝祷，那家离他自己的家甚远。
At the conclusion of Shabbat, Rav Yehuda would recite a blessing over the light of the house of Adda, the servant, which was far from his house.
拉瓦 就着 古里亚·巴尔·哈马 家的灯光诵祝祷，那家紧挨着他自己的家。
Rava would recite a blessing over the light of the house of Gurya bar Ḥama, which was adjacent to his house.
阿巴耶 就着巴尔·阿武赫家的灯光诵祝祷。
Abaye would recite a blessing over the light of the house of bar Avuh.
拉夫犹大引拉夫立一通则：安息日尽了不必像求别的诫命那样四处寻火；没有火可诵，并不碍人诵《分别祷》。拉夫泽拉说：我起先四处寻火，听了这条就不寻了；只是灯若恰好来到，我仍为它诵。
拉夫犹大 引 拉夫 立一条通则：安息日尽了，人不必像求别的诫命那样四处去寻火。
Rav Yehuda said that Rav said a general halakhic principle: One need not seek out light at the conclusion of Shabbat in the manner that one seeks out other mitzvot.
若没有火可以为它诵祝祷，那并不拦阻他诵 《分祷》。
If no flame is available over which to recite a blessing, it does not prevent one from reciting havdala.
而 拉夫泽拉 说：我起先四处去寻火；后来听见 拉夫犹大 引 拉夫 所说的这条 哈拉哈，我也就不寻了。
And Rav Zeira said: Initially I would seek out light, once I heard this halakha that Rav Yehuda said that Rav said, I too do not seek out light.
只是若有一盏灯恰好来到我面前，我仍为它诵祝祷。
However, if a candle happens to become available to me, I recite a blessing over it.
密释纳载忘诵者当否回到原处之争。拉夫泽维德（一说拉夫迪米·巴尔·阿巴）说：所争单在「忘了」的情形；若是故意不诵，人人都认当回到原处诵。
我们的密释纳载一争：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。
Our mishna cited a dispute regarding 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.
拉夫泽维德 说——也有说是 拉夫迪米·巴尔·阿巴 说的：他们所争的，单是就着他忘了诵的情形；他若是故意不诵，人人都认他当回到吃的地方去诵那祝祷。
Rav Zevid said and some say Rav Dimi bar Abba said: This dispute is only with regard to a case where one forgot to recite the blessing, but if he did so intentionally, everyone agrees that he must return to the place where he ate and recite a blessing.
这岂不显然？密释纳明说「忘记」，不是说故意。
革玛拉 问：这是显然的。
The Gemara asks: This is obvious.
我们在密释纳所学的明说「却忘记」，并不是说他故意不诵。
We learned in the mishna: And forgot, not if he did so intentionally.
答：恐怕人说，纵是故意不诵，希列学派也许他不回原处；而所以写「忘记」，不过是要显沙迈学派之说何等严——忘了也要回去。拉夫泽维德教我们：那样的情形并无相争。
革玛拉 解说：恐怕你要说：纵是他故意不诵，希列学派 也许他不回到吃的地方就诵祝祷；而所教的「却忘记」一语，不过是要显出 沙迈学派 之说何等严——纵是忘了，也要他回到吃的地方去。所以 拉夫泽维德 教我们：那样的情形并没有相争。
The Gemara explains: Lest you say that the same is true, that Beit Hillel permit one to recite a blessing without returning to the place where he ate, even in a case where he willfully did not recite a blessing, and that which was taught: And forgot, is to convey the far-reaching nature of the opinion of Beit Shammai, who require him to return to the place where he ate even if he forgot, Rav Zevid teaches us that there is no disagreement in that case.
巴拉伊塔载：希列学派对沙迈学派说：照你们的话，人在圣殿山上吃了、忘了诵就下来，岂要他再上圣殿山去诵么？沙迈学派说：何不呢？照你们的话，人把钱囊忘在圣殿山上，岂不上去取么？为自己的需用尚且上去，何况为敬天。
有一段 《巴拉伊塔》 教说：希列学派 对 沙迈学派 说：照你们的话，人在圣殿山上、就是神所拣选为居所之处吃了饭，忘了诵祝祷就下来了，岂要他再上到圣殿山、神所拣选为居所之处去诵那祝祷么？
It was taught in a baraita that Beit Hillel said to Beit Shammai: According to your statement, one who ate atop the Temple Mount, God’s chosen place of residence, and forgot and descended without reciting a blessing, must he return to the top of the Temple Mount, God’s chosen place of residence, to recite a blessing?
沙迈学派 对 希列学派 说：何不呢？
Beit Shammai said to Beit Hillel: Why not?
照你们的话，人把自己的钱囊忘在圣殿山、神所拣选为居所之处，他岂不上去取么？
And according to your statement, one who forgot his purse atop the Temple Mount, God’s chosen place of residence, would he not ascend to retrieve it?
人为自己的需用尚且上去，何况为敬天，岂不更该上去么？
If one ascends in deference to his own needs, all the more so he should ascend in deference to Heaven.
有两个门生吃了没有诵祝祷。一个是无心的，照沙迈学派回到原处，寻着一囊金子；一个是故意的，照希列学派（其实那正是两派同认当回去的情形）没有回去，被狮子吃了。
革玛拉 记着：有两个门生吃了饭，没有诵祝祷。
The Gemara relates: There were these two students who ate and did not recite a blessing.
其中一个是无心忘了的，就照 沙迈学派 之说回到吃饭的地方去，在那里寻着了一囊金子。
One of them did so unwittingly, and, in accordance with the opinion of Beit Shammai, returned to where he ate, and found a purse of gold.
另一个是故意不诵的，却照 希列学派 之说——其实那正是两派同认当回去的情形——没有回去，就被狮子吃了。
One of them did so intentionally, and, in accordance with the opinion of Beit Hillel, albeit in circumstances where they agree with Beit Shammai, did not return and a lion ate him.
拉巴·巴尔·巴尔·哈纳随商队而行，吃了忘了诵。他心里说：我若实说，他们要说「在哪里诵都是向神诵」；不如说我忘了一只金鸽子，他们就肯等我。他就这样说了，回去诵了祝祷，果然拾着一只金鸽子。
革玛拉 又记着：拉巴·巴尔·巴尔·哈纳 有一次随商队而行。
The Gemara further relates: Rabba bar bar Ḥana was once traveling with a caravan.
他吃了饭，忘记、没有诵祝祷。
He ate and forgot and did not recite a blessing.
他心里说：我可怎么办呢？
He said to himself: What shall I do?
我若对他们说「我忘了诵祝祷」，他们必对我说：你就在这里诵罢，横竖你在哪里诵，都是向神诵的。
If I say to them: I forgot to recite a blessing, they will say to me to recite a blessing here, as wherever you recite a blessing, you recite a blessing to God.
不如对他们说：我忘了一只金鸽子。
It is better that I say to them: I forgot a golden dove.
那样他们就肯等我，让我回去取它。
Then they will wait for me while I retrieve it.
他就对他们说：你们等我一等，我忘了一只金鸽子。
He said to them: Wait for me, as I forgot a golden dove.
他回去诵了祝祷，果然拾着一只金鸽子。
He went and recited a blessing and found a golden dove.
何以偏说鸽子？因为以色列会众比作鸽子——「你们中间的鸽子，翅膀镀白银，翎毛镀黄金」（诗篇 68:14）。鸽子惟靠双翼得救，以色列惟靠诸诫命的功德得救。
革玛拉 问：鸽子有什么不同，他偏说自己所忘的是一只鸽子呢？
The Gemara asks: What is different about a dove, that he specifically said that that was the object that he forgot?
革玛拉 答：因为以色列的会众好比鸽子，正如经上写着：「你们中间的鸽子，翅膀镀白银，翎毛镀黄金」（诗篇 68:14）。
The Gemara answers: Because the community of Israel is likened to a dove, as it is written: “The wings of a dove, covered in silver, and its pinions with the shimmer of gold” (Psalms 68:14).
革玛拉 解这一比：鸽子脱离仇敌，惟靠它的双翼；照样，以色列得救，也惟靠诸般诫命的功德。
The Gemara explains the parable: Just as a dove is saved from its enemies only by its wings, so too, Israel is saved only by the merit of the mitzvot.
密释纳说：到几时为止？到那食物在肠中消化了为止。
我们在密释纳学过：到几时为止呢？
We learned in the mishna: 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.
消化要多久？拉比约哈难说：到他还没有再饿的时候为止。雷什·拉基什说：到他因所吃的而口渴的时候为止。
革玛拉 问：消化要多久呢？
The Gemara asks: What is the duration of digestion?
拉比约哈难 说：到他还没有再饿的时候为止。
Rabbi Yoḥanan said: As long as he is not yet hungry again.
雷什·拉基什 说：到他因所吃的而口渴的时候为止。
And Reish Lakish said: As long as he is thirsty due to his eating.
拉夫耶马尔·巴尔·舍拉米亚（一说拉夫耶马尔·巴尔·舍泽维）对玛尔祖特拉说：雷什·拉基什果真这样说么？拉夫阿米岂不是引雷什·拉基什说，消化要走四米尔那么久？
拉夫耶马尔·巴尔·舍拉米亚 对 玛尔祖特拉 说——也有说是 拉夫耶马尔·巴尔·舍泽维 对 玛尔祖特拉 说的：雷什·拉基什 果真这样说么？
Rav Yeimar bar Shelamya said to Mar Zutra, and some say that it was Rav Yeimar bar Sheizevi who said to Mar Zutra: Did Reish Lakish say that?
拉夫阿米 岂不是引 雷什·拉基什 说：消化要多久呢？
Didn’t Rav Ami say that Reish Lakish said: What is the duration of digestion?
要走四 米尔 那么久。
As long as it takes to walk four mil?
答：这不难——说「走四米尔」的，是他吃得饱的时候；说「到口渴」的，是他吃得少的时候。
革玛拉 答：这不难。
The Gemara answers: This is not difficult.
那里 雷什·拉基什 说要走四 米尔 那么久，是就着他吃了一顿丰足的饭说的；这里 雷什·拉基什 说到他口渴为止，是就着他吃得少的时候说的。
Here, where Reish Lakish said the duration is as long as it takes to walk four mil, is in a case where he ate a sizable meal, here, where Reish Lakish said the duration is as long as he remains thirsty, is in a case where he ate a meager meal.
密释纳载饭后来酒的坦拿之争；又载：犹太人诵祝祷，纵没有听全也可应「阿们」。
我们在密释纳学过一处坦拿之争，是论饭后有酒端到同席之人面前的；我们在密释纳也学过：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」。
We learned in the mishna a tannaitic dispute with regard to a case where wine came before the diners after the meal, and we also learned in the mishna that one answers amen after a Jew recites a blessing even if he did not hear the entire blessing.
这岂是说犹太人诵祝祷、人纵没有听全也应「阿们」么？他既没有听全，怎能算尽了本分呢？
革玛拉 问：这岂是说，犹太人诵祝祷的时候，人纵没有听全那一诵，也应「阿们」么？
The Gemara asks: Is that to say that if a Jew recites a blessing, even though one did not hear the entire blessing, he responds amen?
他既没有听全那一诵，怎能算尽了自己的本分呢？
If he did not hear the entire blessing, how did he fulfill his obligation?
希亚·巴尔·拉夫说：这里所说的不是要靠应「阿们」尽本分的人，乃是那没有与他们同食、却仍愿应「阿们」的。拉夫纳赫曼引拉巴·巴尔·阿武赫也这样说。又：拉夫对儿子希亚说：我儿，抢着诵祝祷罢。拉夫胡纳对儿子拉巴也这样说。
希亚·巴尔·拉夫 说：这里所说的，并不是那要靠应「阿们」尽自己本分的人；乃是那没有与他们同食、却仍愿应他们那一诵之「阿们」的人。
Ḥiyya bar Rav said: This is not a case where one seeks to fulfill his obligation by responding amen; rather, it is a case where he did not eat with them yet still wishes to answer amen to their blessing.
拉夫纳赫曼 引 拉巴·巴尔·阿武赫 也这样说：所说的是那没有与他们同食的人。
And so Rav Naḥman said that Rabba bar Avuh said: It is a case where he did not eat with them.
革玛拉 记着：拉夫 对他儿子希亚说：我儿，你要抢着机会，快快诵那祝祷。
The Gemara relates: Rav said to his son, Ḥiyya: My son, seize the opportunity and recite a blessing quickly.
照样，拉夫胡纳 也对他儿子 拉巴 说：你要抢着机会，诵那祝祷。
And similarly Rav Huna said to his son, Rabba, seize the opportunity and recite a blessing.
这岂是说诵祝祷的胜过应「阿们」的么？巴拉伊塔岂不是载拉比约西说：应「阿们」的赏，大过诵祝祷的赏？
革玛拉 问：这岂是说诵祝祷的胜过应「阿们」的么？
The Gemara asks: Is that to say that one who recites a blessing is preferable to one who answers amen?
岂不是有一段 《巴拉伊塔》 教说：拉比约西 说，应「阿们」之人的赏，大过诵祝祷之人的赏么？
Wasn’t it taught in a baraita that Rabbi Yosei says: The reward of the one who answers amen is greater than the reward of the one who recites the blessing?
拉比内霍拉伊对他说：指着天起誓，正是如此。你可以知道：前哨兵下到战场挑起战事，勇士随后下场而得胜。（应「阿们」的正如那随后下场的勇士。）
拉比内霍拉伊 对他说：指着上天起誓——那是奉神的名起的誓——正是如此。
Rabbi Nehorai said to him: By Heavens, an oath in the name of God, it is so.
你可以知道这话不假：那些 前哨兵 先下到战场，挑起战事；随后勇士下场，得了胜。
Know that this is true, as the military assistants [gulyarin] descend to the battlefield and initiate the war and the mighty descend and prevail.
祝祷之后的「阿们」，正好比那继前哨兵而下场的勇士；可见应「阿们」比诵那起头的祝祷更有分量。
The amen that follows a blessing is compared to the mighty who join the war after the assistants, illustrating that answering amen is more significant than reciting the initial blessing.
答：这本是坦拿之争。巴拉伊塔说：诵祝祷的与应「阿们」的都在「起来称颂」（尼希米记 9:5）之列；只是人赏诵祝祷的，比赏应「阿们」的更快。
革玛拉 答：这本是坦拿之间的一争；因为有一段 《巴拉伊塔》 教说：诵祝祷的与应「阿们」的，都在「起来称颂」（尼希米记 9:5）之列；只是人赏那诵祝祷的，比赏那应「阿们」的更快。
The Gemara responds: This is subject to a tannaitic dispute, as it was taught in a baraita: Both the one who recites a blessing and the one who answers amen are included among those who “stand up and bless” (Nehemiah 9:5), but they hurry to reward, i.e., the one who recites the blessing, more than they hurry to reward, i.e., the one who answers amen.
撒母耳在拉夫面前存一疑：学童所诵的祝祷，当不当应「阿们」？拉夫说：凡我们听见诵祝祷的，都当应「阿们」，惟学童除外——他们诵祝祷不过是为学，不是为称谢。这话单指他们不是在尽本分的时候；他们若是藉那一诵尽本分，人仍当应「阿们」。
撒母耳 在 拉夫 面前存一疑：学童所诵的祝祷，当不当应「阿们」，这条 哈拉哈 怎样断呢？
Shmuel raised a dilemma before Rav: What is the halakha with regard to answering amen after the blessings of schoolchildren?
拉夫 对他说：凡我们听见他诵祝祷的，都当在他之后应「阿们」，惟有学童除外；因为他们诵祝祷不过是为学会它，不是当作称谢献上的。
Rav said to him: One answers amen following everyone whom we hear recite a blessing, except for schoolchildren, as they recite blessings merely in order to learn them, not as expressions of thanksgiving.
这话单指他们不是藉着那一诵尽本分的时候，那时他们不过是在学。
This applies specifically at a time when they are not fulfilling their obligation with the recitation of the blessing, but are simply learning.
他们若是藉着那一诵尽自己本分的时候，人就当在他们的祝祷之后应「阿们」。
However, at a time when they are fulfilling their obligation through the recitation of a blessing, one answers amen after their blessing.
贤哲在巴拉伊塔里教说：人若没有油可抹手洁净，就碍了他诵《谢饭祷》——这是拉比齐莱的话。拉比齐外说：没有那油并不碍。拉夫阿哈说：没有上好的油才碍。拉夫祖哈迈说：身污秽的不配供圣殿职事，手污秽的也不配诵《谢饭祷》。
贤哲们在一段 《巴拉伊塔》 里教说：人饭后若没有油可抹手、洁净自己的手，这就拦阻他诵 《谢饭祷》——这是 拉比齐莱 的话。
The Sages taught in a baraita: If one does not have oil to spread on and cleanse his hands after eating, this prevents him from reciting the Grace after Meals blessing; this is the statement of Rabbi Zilai.
拉比齐外 说：没有那油，并不拦阻他诵 《谢饭祷》。
Rabbi Zivai says: Lack of that oil does not prevent one from reciting Grace after Meals.
拉夫阿哈 说：没有上好的油，才拦阻他诵 《谢饭祷》。
Rav Aḥa says: Lack of fine oil prevents one from reciting Grace after Meals.
他须等到把油抹在手上才可以。
One must wait until he rubs oil on his hands.
拉夫祖哈迈 说：身上污秽的人不配供圣殿的职事；照样，手污秽的也不配诵 《谢饭祷》。
Rav Zuhamai says: Just as one who is filthy is unfit for Temple service, so too are filthy hands unfit for reciting the Grace after Meals blessing.
拉夫纳赫曼·巴尔·以撒说：我不认得什么齐莱、齐外、祖哈迈；我所认得的是一段巴拉伊塔——拉夫犹大引拉夫说（一说本出巴拉伊塔）：「所以你们要自洁成圣，因为我是耶和华你们的神」（利未记 20:26）。贤哲解说：「自洁」是饭前的头一道水，「成圣」是末一道水，「因为圣」是抹手的油，「我是耶和华你们的神」是《谢饭祷》。
拉夫纳赫曼·巴尔·以撒 就此说：我不认得什么齐莱、齐外、祖哈迈；我所认得的乃是一段 《巴拉伊塔》——正如 拉夫犹大 引 拉夫 说，也有说这本出于一段 《巴拉伊塔》：经上说：「所以你们要自洁成圣，因为我是耶和华你们的神」（利未记 20:26）。
Rav Naḥman bar Yitzḥak said of this: I do not know of Zilai or Zivai or Zuhamai; rather, I know a baraita, as Rav Yehuda said that Rav said, and some say that it was taught in a baraita: It is stated: “And you shall sanctify yourselves, and you shall be holy, for holy am I, the Lord your God” (Leviticus 20:26).
论到这一节，贤哲们说：「你们要自洁」，那是饭前洗手的头一道水；「成圣」，那是末一道水；「因为圣」，那是抹在手上的油；「我是耶和华你们的神」，那是 《谢饭祷》。
With regard to this verse, the Sages said: And you shall sanctify yourselves, these are the first waters with which one washes his hands before the meal; and you shall be holy, these are the final waters; for holy, this is oil which one spreads on his hands; am I, the Lord your God, this is the Grace after Meals blessing.
章末语：「我们必再回到你这里，这几件事」——第八章（Elu devarim）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。