31a.1
解答
（续上）何细亚撤去守卫时说：让以色列民愿意上哪里去就上哪里去——耶路撒冷、伯特利或但，都由他们。
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……他们愿意上哪里去，就可以上哪里去；就是说，他们可以去耶路撒冷、伯特利或但。
that they may ascend to wherever they wish, i.e., they may go to Jerusalem, Bethel, or Dan.
← 斋戒卷总目·第四章 在三个时候
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。
（续上）何细亚撤去守卫时说：让以色列民愿意上哪里去就上哪里去——耶路撒冷、伯特利或但，都由他们。
……他们愿意上哪里去，就可以上哪里去；就是说，他们可以去耶路撒冷、伯特利或但。
that they may ascend to wherever they wish, i.e., they may go to Jerusalem, Bethel, or Dan.
拉夫马塔纳 说：埃波月十五日另有一桩救恩——贝塔尔的被杀者在战后几年终于得以下葬。他又说：就在那一日，众贤在雅夫内立了「那善者、行善者」这条祝祷：「那善者」是谢神使尸身未曾腐烂，「行善者」是谢神使他们终得安葬。
拉夫马塔纳 说：这一日还有另一桩救恩，因为这是贝塔尔的被杀者得以下葬的日子，那时距贝塔尔之战已过了好几年（见《休书卷》叶五十七正）。
Rav Mattana said: There was an additional salvation on this day, as it was the day that the slain of Beitar were brought to burial, several years after the battle at Beitar (see Gittin 57a).
拉夫马塔纳 又说：就在贝塔尔的被杀者得以下葬的那一日，众贤在雅夫内立了这条祝祷：那善者、行善者。
And Rav Mattana said: On the same day that the slain of Beitar were brought to burial, they instituted the blessing: Who is good and does good, at Yavne.
注：祝祷原文 הטוב והמטיב，即饭后谢恩祷文的第四条祝祷。
「那善者」，是感谢神，那些尸身在等候下葬期间没有腐烂；「行善者」，是感谢神，他们终于得以下葬。
Who is good, thanking God that the corpses did not decompose while awaiting burial, and does good, thanking God that they were ultimately brought to burial.
拉巴 与 拉夫约瑟 都说：埃波月十五日是停止砍伐坛上柴排所用木柴之日。《巴拉伊塔》 引大 拉比以利以谢 说：从这日起日头的力量渐弱，砍下的木柴干不透，不合圣殿所用，所以不再砍伐。
拉巴 与 拉夫约瑟 两人都说：埃波月十五日是人们停止砍伐坛上柴排所用树木的日子；因为有一条 《巴拉伊塔》 教导说，大 拉比以利以谢 说：从埃波月十五日起，日头的力量逐渐减弱；从这日起，人们就不再为柴排砍伐更多的木柴，因为这些木柴干不透，因而不合在圣殿里使用。
It is Rabba and Rav Yosef who both say: The fifteenth of Av was the day on which they stopped chopping down trees for the arrangement of wood that burned on the altar, as it is taught in a baraita that Rabbi Eliezer the Great says: From the fifteenth of Av onward, the strength of the sun grows weaker, and from this date they would not cut additional wood for the arrangement, as they would not be properly dry, and they would therefore be unfit for use in the Temple.
拉夫梅纳西亚 说：人称埃波月十五日为「折镰之日」，因从此不再伐树，是树木的节日。革玛拉又说：从这日起夜渐长，夜里加增学习妥拉的，必加增寿数；不加增的，必被收去。何谓「被收去」？拉夫约瑟 说：他的母亲要埋葬他。
拉夫梅纳西亚 说：人们称埃波月十五日为「折镰之日」，因为从这日起不再砍伐树木，所以那是树木的一个节日。
Rav Menashya said: And they called the fifteenth of Av the day of the breaking of the scythe, as from this date onward no more trees were cut down, and therefore it was a celebration for the trees.
注：「折镰之日」原文 יום תבר מגל。
革玛拉又说：从埃波月十五日起，白日开始变短，夜里加增学习妥拉的，必加增寿数；不加增的，必被收去。
The Gemara adds: From the fifteenth of Av onward, when the days begin to shorten, one who adds to his nightly Torah study will add years to his life, and he who does not add [mosif] will be gathered [ye’asef].
注：「加增」原文 מוסיף，「被收去」原文 יאסף，二字音近，是音训。
革玛拉问：「他必被收去」这话是什么意思？
The Gemara asks: What is the meaning of the phrase: He will be gathered?
拉夫约瑟 说：意思是他的母亲要埋葬他，因为他要被收到坟墓里去（参看创世记 49:33）。
Rav Yosef said: It means that his mother will bury him, as he will be gathered to his grave (see Genesis 49:33).
注：创世记 49:33 和合本作「归他列祖那里去了」，希伯来原文用的正是「被收」这个字。「他的母亲要埋葬他」，即他要早死，死在母亲之前。
密释纳说，耶路撒冷的女子在这两日穿白衣出去，在埃波月十五日到葡萄园跳舞。众贤细述：王的女儿向大祭司的女儿借，大祭司的女儿向副大祭司的女儿借，依次而下，以色列众人都互相借——为的是不叫没有白衣的人难堪。
密释纳教导说：因为在这两日，耶路撒冷的女子都穿白衣出去；在埃波月十五日，她们出去到葡萄园里跳舞。
§ The mishna taught: As on them the daughters of Jerusalem would go out in white clothes, and on the fifteenth of Av they would go out to the vineyards and dance.
众贤更详细地传授这条传统：王的女儿向大祭司的女儿借白衣；大祭司的女儿向副大祭司的女儿借；副大祭司的女儿向受膏为战的祭司的女儿借，就是那位在军队备战时向他们宣读妥拉经文、对他们讲话的祭司；受膏为战的祭司的女儿向寻常祭司的女儿借；以色列众人都互相借。
The Sages taught this tradition in greater detail: The daughter of the king borrows white garments from the daughter of the High Priest; the daughter of the High Priest borrows from the daughter of the deputy High Priest; the daughter of the deputy High Priest borrows from the daughter of the priest anointed for war, i.e., the priest who would read verses of Torah and address the army as they prepared for battle; the daughter of the priest anointed for war borrows from the daughter of a common priest; and all the Jewish people borrow from each other.
她们为什么都要借衣服？
Why would they all borrow garments?
她们这样做，是为了不叫没有自己白衣的人难堪。
They did this so as not to embarrass one who did not have her own white garments.
密释纳又说：女子借来的衣服都须浸礼，因先前穿过的人可能不洁。拉比以利亚撒 说：即使衣服叠好放在匣子里、显见久未有人碰过，穿之前仍须浸礼。
密释纳又教导说：女子借来的衣服都须浸礼，因为先前穿过这些衣服的人可能礼仪上不洁。
The mishna further taught: All the garments that the women borrowed require immersion, as those who previously wore them before might have been ritually impure.
拉比以利亚撒 说：即使这些衣服是叠好放在 匣子 里的——这表明它们很久没有人碰过——穿之前仍须行礼仪上的浸礼。
Rabbi Elazar says: Even if the garments were folded and placed in a box [kufsa], an indication that they had not been touched for a long time, they nevertheless require ritual immersion before being worn.
密释纳又说以色列的女子出去在葡萄园跳舞。一位坦拿教导：没有妻子的人就转到那里去寻一位。
密释纳又说：以色列的女子出去，在葡萄园里跳舞。
The mishna also stated that the daughters of the Jewish people would go out and dance in the vineyards.
一位 坦拿 教导说：没有妻子的人，就转到那里去寻一位。
A tanna taught: One who did not have a wife would turn to there to find one.
出身显赫的女子说：少年人，请举目看清你选谁为妻。《巴拉伊塔》 细述：美貌的说，要看美貌，娶妻只为美貌；出身显赫的说，要看家世，娶妻只为生儿女；貌丑的说，为天国之故成交吧，只要婚后给我们戴上金饰。
有教导说：她们当中出身显赫的女子会说：少年人，请举目看清你选谁为妻。
It is taught that those women of distinguished lineage among them would say: Young man, please lift up your eyes and see what you choose for a wife.
众贤在一条 《巴拉伊塔》 里更详细地传授这习俗：她们当中美貌的女子说什么？
The Sages taught this practice in greater detail in a baraita: What would the beautiful women among them say?
要把眼睛放在美貌上，因为娶妻只是为她的美貌。
Set your eyes toward beauty, as a wife is only for her beauty.
她们当中出身显赫的女子说什么？
What would those of distinguished lineage among them say?
要把眼睛放在家世上，因为娶妻只是为生儿女，而出身显赫的妻子所生的儿女，必承受她的门第。
Set your eyes toward family, as a wife is only for children, and the children of a wife from a distinguished family will inherit her lineage.
她们当中貌丑的女子说什么？
What would the ugly ones among them say?
为天国之故买下你所买的吧，只要婚后你给我们戴上金饰，使我们美丽。
Acquire your purchase for the sake of Heaven, provided that you adorn us with golden jewelry after our marriage to beautify us.
本卷以一段论舞蹈的话作结。乌拉·比拉阿 传 拉比以利亚撒 说：将来神要在伊甸园为义人设一个舞圈，自己坐在他们中间，义人各以指头指着他，如经上说：「到那日，人必说：看哪，这是我们的神……我们必因他的救恩欢喜快乐。」神要显现，每位义人都能说「这是我们的神」，仿佛以指头指着他。
本卷以一段与舞蹈这题相关的话作结。
The tractate concludes with a statement related to the topic of dancing.
乌拉·比拉阿 说 拉比以利亚撒 说：将来，在末后的日子，那圣者——愿他受称颂——要为义人设一个舞圈，他要坐在他们中间，在伊甸园里；义人每一位都要以指头指着神，正如经上所说：「到那日，人必说：看哪，这是我们的神；我们素来等候他，他必拯救我们。
Ulla of the city of Bira’a said that Rabbi Elazar said: In the future, in the end of days, the Holy One, Blessed be He, will arrange a dance of the righteous, and He will be sitting among them in the Garden of Eden, and each and every one of the righteous will point to God with his finger, as it is stated: “And it shall be said on that day: Behold, this is our God, for whom we waited, that He might save us.
注：「舞圈」原文 מחול，英译作 dance；义人围着神成一圈。
这是耶和华，我们素来等候他，
This is the Lord; for whom we waited.
我们必因他的救恩欢喜快乐」（以赛亚书 25:9）。
We will be glad and rejoice in His salvation” (Isaiah 25:9).
神要显现，以致每一位义人都能说：这是我们的神，好像他们以指头指着他一样。
God will be revealed, so that every righteous individual will be able to say: This is our God, as though they were pointing at Him with a finger.
章末语：「我们必再回到你这里，在三个时候；我们必再回到你这里，斋戒卷」——第四章（בִּשְׁלֹשָׁה פְּרָקִים）与全卷到此为止。本章自 26a.3 起，至 31a.9 止，一百五十八段五百七十三句。前三章论为雨与灾祸定的禁食；末一章转到**圣殿的班次**与**两个哀日、两个喜日**，全卷由哀转喜收尾。 **祭司与非祭司之班**：一年三个时候——禁食日、非祭司之班、赎罪日——祭司一日四次举手；喝醉的祭司不可祝福。人不站在供物旁边，供物怎能献上，所以早先的先知立了二十四班，从流亡之地上来的只有四班，先知以签筒重分。非祭司之班一周四次禁食，各为航海的人、行路的人、孩童的白喉、孕妇与乳母；同班以色列人每日诵读创世之工。九个家族献木柴的日子，尼陀法萨买后裔扛梯运柴过守卫。 **两个哀日**：搭模斯月十七日五件灾祸——法版被摔碎、常献祭废止、城墙被攻破、阿坡斯托摩斯 焚烧妥拉经卷、在圣所立偶像；埃波月九日五件灾祸——先祖不得进入那地、两座圣殿被毁、贝塔尔被攻陷、耶路撒冷被犁平。「那夜百姓都哭号」成为世代之哭；年轻祭司把圣殿的钥匙往上抛，有像手掌的东西伸出来接住。**埃波月一到，就要减少欢乐**；前夕末一餐禁肉与酒，拉比伊莱之子拉比犹大 吃蘸盐的陈饼。「**凡为耶路撒冷哀悼的，必得以看见她将来的喜乐**。」 **两个喜日**：以色列没有比埃波月十五日与赎罪日更喜乐的日子——各支派可以通婚、便雅悯支派重入会众、旷野的死亡止息、贝塔尔的被杀者得以下葬，夜渐长，加增学妥拉的加增寿数。耶路撒冷的女子穿借来的白衣在葡萄园跳舞，好叫没有白衣的人不难堪。全卷末了：将来神要在伊甸园为义人设舞圈，坐在他们中间，义人各以指头指着他说：「**看哪，这是我们的神**」（以赛亚书 25:9）。 斋戒卷全四章：从何时起、禁食的次序怎样、这些禁食的次序、在三个时候，至此译毕。