24b.1
解答
（续上）同样，照 拉巴·巴尔·希米，这里是为了免得他的父亲或老师争吵。
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这里也是一样，照 拉巴·巴尔·希米 的意见，是为了免得他的父亲或老师争吵。
Here, also, according to Rabba bar Shimi, it is to prevent his father or teacher from quarreling.
← 经卷总目·第三章 站着诵读的
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 13 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）同样，照 拉巴·巴尔·希米，这里是为了免得他的父亲或老师争吵。
这里也是一样，照 拉巴·巴尔·希米 的意见，是为了免得他的父亲或老师争吵。
Here, also, according to Rabba bar Shimi, it is to prevent his father or teacher from quarreling.
密释纳说肢体外露的人不可诵读妥拉。乌拉·巴尔·拉夫 问 阿巴耶：肢体外露的未成年者可否诵读？未成年者的裸露是否不算赤身？
我们在密释纳里学过：肢体外露的人，可以领诵 《听》 之前的引祷和祝祷，也可以把诵读的妥拉译成亚兰语，但不可诵读妥拉。
§ We learned in the mishna: One whose limbs are exposed [poḥe’aḥ] may recite the introductory prayers and blessing before Shema and translate the Torah reading into Aramaic, but he may not read from the Torah.
乌拉·巴尔·拉夫 在 阿巴耶 面前提出一个疑问：肢体外露的未成年者可否诵读妥拉，哈拉哈 如何？
Ulla bar Rav raised a dilemma before Abaye: What is the halakha with regard to whether a minor whose limbs are exposed may read from the Torah?
是否可以说，未成年者裸露的肢体不属赤身的范畴，所以尽管他身体有部分外露，仍许他诵读妥拉？
Can it be argued that a minor’s bare limbs do not fall under the category of nakedness, and therefore it is permitted for him to read the Torah despite the fact that parts of his body are exposed?
阿巴耶 答：照这推理，你不如问全身赤裸的未成年者。他不可诵读妥拉，是为了会众的体面；肢体外露的人也是为会众的体面而不可诵读。
阿巴耶 对他说：照这样推理，你不如就全身赤裸的未成年者提出这个疑问吧。
Abaye said to him: And according to this reasoning, raise the dilemma with regard to a minor who is totally naked.
赤身的未成年者不可诵读妥拉，是什么缘故？
What is the reason that a minor who is naked may not read the Torah?
是为了会众的体面。
It is due to respect for the public.
这里也是一样，肢体外露的人为了会众的体面，不可诵读妥拉。
Here, too, a poḥe’aḥ may not read from the Torah due to respect for the public.
密释纳：盲人可领诵 《听》 前的祷词；拉比犹大 说生来未见光体的人不可领诵头一条祝祷。《巴拉伊塔》 记众人对他说：许多人从未亲眼见过神的车辇，却能凭心思讲解它；未见光体的人同样可以诵这祝祷。
密释纳接着说：盲人可以领诵 《听》 之前的引祷和祝祷，也可以把诵读的妥拉译成亚兰语。
The mishna continues: One who is blind may recite the introductory prayers and blessing before Shema, and he may also translate the Torah reading into Aramaic.
拉比犹大 说：凡一生未见过光体的人，不可领诵 《听》 之前的头一条祝祷，就是为光体而诵的那一条。
Rabbi Yehuda says: Anyone who has not seen the luminaries in his life may not recite the first of the blessings before Shema, which is the blessing over the luminaries.
一段 《巴拉伊塔》 教导，众人对 拉比犹大 说：许多人虽从未亲眼见过神的车辇，却凭心思看得够清楚，能讲解它。
It is taught in a baraita that they said to Rabbi Yehuda: Many have seen enough with their mind to expound upon the Divine Chariot, although they have never actually seen it.
同样，即使从未见过光体的人，也可以诵这祝祷。
Similarly, even one who has never seen the luminaries may recite the blessing.
拉比犹大 怎样回应？车辇的事在乎心的领悟；为光体的祝祷是因人从中得益而诵，盲人不得其益，所以不可诵。
拉比犹大 怎样反驳这个论证？
And how does Rabbi Yehuda counter this argument?
他可以说：那里论车辇的事，在乎心的领悟，人可以专心思想而明白车辇，即使从未亲眼见过。
He can say that there, with regard to the Chariot, the matter depends upon the heart’s comprehension, and one can concentrate his mind and understand the Chariot even if he has never actually seen it.
但这里论光体的事，这祝祷是因人从光体得益而诵的；盲人从光体得不到任何益处，所以不可为光体诵祝祷。
But here, with regard to the luminaries, the blessing is recited due to the benefit one derives from them, and one who is blind does not derive any benefit from them, and therefore he may not recite a blessing over them.
众贤认为盲人也从光体得益，这是照 拉比约西：他一生为「你必在午间摸索，好像瞎子在暗中摸索」这节经困惑——瞎子何分明暗？
众贤则认为，即使盲人也从光体得益，这是照 拉比约西 的意见，正如一段 《巴拉伊塔》 所教导的，拉比约西 说：我一生都为这节经困惑，不明白它的意思：「你必在午间摸索，好像瞎子在暗中摸索一样」（申命记 28:29）。
And the Rabbis maintain that even a blind man derives benefit from the luminaries, in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: All of my life I was troubled by this verse, which I did not understand: “And you shall grope at noon as the blind man gropes in the darkness” (Deuteronomy 28:29).
我困惑的是：对瞎子来说，黑暗或光明有什么分别呢？
I was perplexed: What does it matter to a blind person whether it is dark or light?
他反正看不见，经文为什么要说瞎子在暗中呢？
He cannot see in any event, so why does the verse speak about a blind man in the darkness?
拉比约西 后来在漆黑的夜里遇见一个手持火把的瞎子。瞎子说：火把在手，人就看得见我，救我免得掉进坑里、碰着荆棘蒺藜。可见盲人也间接从光得益，可以为光体诵祝祷。
我一直思想这事，直到我遇见下面这件事。
I continued to ponder the matter until the following incident occurred to me.
有一回，我在漆黑的夜里走路，看见一个瞎子手里拿着火把走他的路。
I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on his way with a torch in his hands.
我对他说：我儿，你既然是瞎的，要这火把做什么？
I said to him: My son, why do you need this torch if you are blind?
他对我说：只要我手里有火把，人就看得见我，救我免得掉进坑里，免得碰着荆棘和蒺藜。
He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles.
可见即使是瞎子，至少也间接从光得益，所以他可以为天上的光体诵祝祷。
Even a blind man derives at least indirect benefit from the light, and therefore he may recite the blessing over the heavenly luminaries.
密释纳：手上有残疾的祭司不可举手祝福，因为人会看他的手，而祭司祝福时看祭司的手是禁止的。拉比犹大 说：手被 菘蓝 染了色的人也不可。
手上有残疾的祭司，不可举手诵祭司祝福。
A priest who has blemishes on his hands may not lift his hands to recite the Priestly Benediction.
因为他有残疾，人会看他的手，而在祭司祝福时看祭司的手是禁止的。
Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction.
拉比犹大 说：即使手被 菘蓝 这种蓝色染料染了色的人，也不可举手诵祭司祝福，因为会众会看他。
Rabbi Yehuda says: Even one whose hands were colored with satis, a blue dye, may not lift his hands to recite the Priestly Benediction because the congregation will look at him.
《巴拉伊塔》：使祭司不可祝福的残疾，是脸上、手上、脚上看得见的残疾。拉比约书亚·本·利未 说手有白斑的不可；另有教导说手有斑点、向内弯曲或向旁歪斜的也不可。
一段 《巴拉伊塔》 教导：贤者所说使祭司不可诵祭司祝福的残疾，包括他脸上、手上和脚上的一切残疾，却不包括别人看不见的残疾。
It is taught in a baraita: The blemishes that the Sages said disqualify a priest from reciting the Priestly Benediction include any blemishes found on his face, hands, and feet, but not blemishes that are not visible to others.
拉比约书亚·本·利未 说：他的手若有白色斑点，就不可举手诵祭司祝福。
Rabbi Yehoshua ben Levi said: If his hands are spotted with white blotches, he may not lift his hands to recite the Priestly Benediction.
革玛拉指出，一段 《巴拉伊塔》 也是这样教导的：祭司的手若有斑点，就不可举手诵祭司祝福。
The Gemara notes that this is also taught in a baraita: If a priest’s hands are spotted, he may not lift his hands to recite the Priestly Benediction.
同样，他的手若向内弯曲或向旁歪斜，也不可举手诵祭司祝福。
Similarly, if his hands are curved inward or bent sideways, he may not lift his hands to recite the Priestly Benediction.
拉夫阿西 说：海法或伯善的祭司不可举手祝福，因为他发不准喉音字母。《巴拉伊塔》 也说：不可让伯善人、伯海法人、提沃宁人到柜前领祷，因为他们把两个喉音字母读混了，扭曲祷词的意思。
就着前面的讨论，拉夫阿西 说：海法或伯善的祭司不可举手诵祭司祝福，因为他不懂得怎样正确地发喉音字母。
Apropos the previous discussion, Rav Asi said: A priest from Haifa or Beit She’an may not lift his hands to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters.
一段 《巴拉伊塔》 也是这样教导的：不可让伯善人、伯海法人和提沃宁人到柜前领祷，因为他们把 阿莱夫 读作 阿因，把 阿因 读作 阿莱夫，因而扭曲了祷词的意思。
This is also taught in a baraita: One may not allow the people of Beit She’an, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark in order to lead the service because they pronounce alef as ayin and ayin as alef, and they thereby distort the meaning of the prayers.
拉比希亚 对 拉比犹大·哈纳西之子拉比西缅 说：你若是利未人，声音粗重，不配在台上歌唱。后者告诉父亲，父亲叫他回话：你读到「我要等候耶和华」时，岂不成了亵渎的人？原来说这话的人来自巴比伦，分不清 海特 与 黑 两个字母，会把「等候」读成「击打」。
革玛拉记述：有一回，拉比希亚 对 拉比犹大·哈纳西之子拉比西缅 说：你若是利未人，就会因为你的声音粗重，不配在圣殿院子的台上歌唱。
The Gemara relates that Rabbi Ḥiyya once said to Rabbi Shimon, son of Rabbi Yehuda HaNasi: If you were a Levite, you would be disqualified from singing on the platform in the Temple courtyard because your voice is thick.
他被这话冒犯，就去把 拉比希亚 所说的告诉他的父亲 拉比犹大·哈纳西。
Offended by this remark, Rabbi Shimon went and told his father, Rabbi Yehuda HaNasi, what Rabbi Ḥiyya had said.
拉比犹大·哈纳西 对他说：你去对他说：你研读到「我要等候耶和华」（以赛亚书 8:17）这节经的时候，岂不成了毁谤的人、亵渎的人吗？
Rabbi Yehuda HaNasi said to him: Go and say to him: When you study and reach the verse: “And I will wait upon [veḥikkiti] the Lord” (Isaiah 8:17), will you not be a maligner and a blasphemer?
注：「我要等候」原文 וְחִכִּיתִי；和合本此节作「我要等候那掩面不顾雅各家的耶和华，我也要仰望他」。
拉比希亚 来自巴比伦，分不清 海特 和 黑 两个字母，所以会把「我要等候」这个字读成另一个字，意思是「我要击打」。
Rabbi Ḥiyya, who was from Babylonia, was unable to differentiate between the letters ḥet and heh, and he would therefore pronounce the word veḥikkiti as vehikkiti, which means: And I will strike.
注：把 ח 读作 ה，וְחִכִּיתִי「我要等候」就成了 וְהִכִּיתִי「我要击打」。
拉夫胡纳 说：眼睛常流泪的祭司不可举手祝福。可是他邻里有这样一位祭司照常祝福？答：那人是城里众人熟悉的，不引人注目。《巴拉伊塔》 也这样说。
拉夫胡纳 说：眼睛经常流泪的祭司，不可举手诵祭司祝福。
Rav Huna said: A priest whose eyes constantly run with tears may not lift his hands to recite the Priestly Benediction.
革玛拉问：在 拉夫胡纳 的邻里，岂不是有一位有这毛病的祭司，他照常伸开双手诵祭司祝福吗？
The Gemara asks: Wasn’t there a certain priest with this condition in the neighborhood of Rav Huna, and he would spread his hands and recite the Priestly Benediction?
革玛拉回答：那位祭司是他城里众人熟悉的。
The Gemara answers: That priest was a familiar figure in his town.
其他居民既然看惯了他，他在祭司祝福时就不会引起他们注意。
Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction.
一段 《巴拉伊塔》 也是这样教导的：眼睛流泪的人不应举手诵祭司祝福；但他若是城里众人熟悉的，就许他这样做。
This is also taught in a baraita: One whose eyes run should not lift his hands to recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
拉比约哈难 说：一只眼瞎的人不可举手祝福，因为人会盯着他看。可是他邻里有这样一位祭司照常祝福？答：那人是城里众人熟悉的。《巴拉伊塔》 也这样说。
拉比约哈难 说：一只眼瞎的人，不可举手诵祭司祝福，因为人会盯着他看。
Rabbi Yoḥanan said: One who is blind in one eye may not lift his hands to recite the Priestly Benediction because people will gaze at him.
革玛拉问：在 拉比约哈难 的邻里，岂不是有一位一只眼瞎的祭司，他照常举手诵祭司祝福吗？
The Gemara asks: Wasn’t there a certain priest who was blind in one eye in the neighborhood of Rabbi Yoḥanan, and he would lift his hands and recite the Priestly Benediction?
革玛拉回答：那位祭司是他城里众人熟悉的，所以他在祭司祝福时不会引人注目。
The Gemara answers: That priest was a familiar figure in his town, and therefore he would not attract attention during the Priestly Benediction.
一段 《巴拉伊塔》 也是这样教导的：一只眼瞎的人不可举手诵祭司祝福；但他若是城里众人熟悉的，就许他这样做。
This is also taught in a baraita: One who is blind in one eye may not lift his hands and recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
密释纳中 拉比犹大 说手染了色的人不应举手祝福。《巴拉伊塔》 说：城里多数人都以染色为业的，就可以，因为会众不会留意他的手。
我们在密释纳里学过，拉比犹大 说：手染了色的人，不应举手诵祭司祝福。
We learned in the mishna that Rabbi Yehuda said: One whose hands are colored should not lift his hands to recite the Priestly Benediction.
一段 《巴拉伊塔》 教导：城里的人若大多从事这行业，就是染色，他就可以诵祭司祝福，因为会众不会留意他被染污的手。
It was taught in a baraita: If most of the townspeople are engaged in this occupation, dyeing, he is permitted to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands.
密释纳：人若说「我不穿彩色衣服到柜前领祷」，就连穿白衣也不可领祷，恐怕他是异端；说「我不穿凉鞋到柜前」的，赤脚也不可，因为他不照贤者的教导行事。
人若说：我不穿彩色的衣服到柜前领祷，那么他即使穿白衣，也不可到柜前领祷。
One who says: I will not pass before the ark to lead the prayer service in colored garments, may not pass before the ark to lead the prayer service even in white garments.
人们担心，坚持祷告时须穿某种颜色衣服的人是异端，所以不配领祷。
There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service.
同样，人若说：我不穿凉鞋到柜前去，那么他即使赤脚也不可到柜前去，因为他不照贤者的教导行事。
Similarly, if one says: I will not pass before the ark wearing sandals, he may not pass before it even barefoot, as he is not acting in accordance with the teachings of the Sages.
密释纳：把经匣做成圆形的，在迫害时期自招危险，却没有尽诫命；把经匣戴在额上或掌上的，是异端的做法；用金子包经匣或把手臂上的经匣戴在袖外的，是门外人的做法。
把经匣做成圆形的人，在外邦政府禁止戴经匣这条诫命的迫害时期，使自己陷于危险，却没有尽戴经匣的诫命，因为经匣必须是方的。
One who constructs his phylacteries in a round shape exposes himself to danger during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, and yet he does not fulfill the mitzva to don phylacteries, as phylacteries must be square.
人若把头上的经匣戴在前额上，而不是戴在发际以上的正确位置，或把手臂上的经匣戴在手掌上，而不是戴在上臂上，这是异端的做法，就是那些拒绝贤者关于经匣正确位置之传统的人的做法。
If one placed the phylacteries worn on the head on his forehead, and not in its proper place above his hairline, or if he placed the phylacteries worn on the arm on his palm, and not on his biceps, this is the way of the heretics, i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries.
人若用金子包裹他的经匣，或把手臂上的经匣戴在袖子外面，这是门外人的做法，就是那些不参与犹太民传统的人的做法。
If one plated his phylacteries with gold or placed the phylacteries worn on the arm on the outside of his sleeve [unkeli], this is the way of the outsiders, i.e., those who do not take part in the traditions of the Jewish people.
注：「袖子」原文 אונקלי，借自希腊语。
只肯穿白衣或赤脚祷告的人为什么不许领祷？恐怕他已沾染异端，因为这是拜偶像之人的习俗。
只肯穿白衣或赤脚祷告的人不许领祷，是什么缘故？
What is the reason that one who wishes to pray only with white clothes or barefoot is not permitted to lead the prayer?
我们担心他或许已经沾染了异端，因为这些是拜偶像之人的习俗。
We are concerned that perhaps he has been imbued with heresy, as these are the practices of idolaters.
所以不许他领祷。
He is therefore barred from leading the service.
密释纳说圆形经匣不算尽了诫命。这岂不就是 《巴拉伊塔》 所说「经匣须方正，是从西奈传给摩西的 哈拉哈」，以及 拉瓦 所说「方正指缝线和对角线都方正」？
我们在密释纳里学过：把经匣做成圆形的人，使自己陷于危险，却没有尽戴经匣的诫命。
We learned in the mishna: One who constructs his phylacteries in a round shape exposes himself to danger and does not fulfill the mitzva to don phylacteries.
革玛拉评论：我们是否可以说，贤者在一段 《巴拉伊塔》 里所教导的，我们在这条密释纳里早已学过了：经匣必须是方的，这是从西奈传给摩西的 哈拉哈？
The Gemara comments: Let us say that we already learned in this mishna that which the Sages taught in a baraita: The requirement that phylacteries must be square is a halakha transmitted to Moses from Sinai.
拉瓦 论到这事说：方正是指沿着它们的缝线和它们的对角线都方正，就是说，它们必须是完全的正方形。
And Rava said about this: Square means along their seams and their diagonals [alakhsonan], i.e., they must be perfectly square.
注：「对角线」原文 אַלַכְסוֹנָן。
这一切似乎都已在密释纳里说过了，因为密释纳说圆形的经匣不合格。
It would seem that all this was already stated in the mishna, which says that round phylacteries are disqualified.
拉夫帕帕 说：密释纳说的可能是做成像坚果一样的球形经匣；它并没有表明经匣须是正方形，因为没有论到边角圆滑却非球形的经匣。
拉夫帕帕 说：可以理解为密释纳说的是做成像坚果一样圆的经匣，就是球形的。
Rav Pappa said: It is possible to understand that the mishna is referring to phylacteries that one constructed to be round like a nut, i.e., in the shape of a ball.
然而密释纳并没有表明经匣必须是正方形，因为它没有论到边角圆滑却不是真正球形的经匣。
However, the mishna does not indicate that the phylacteries must be square, as it does not address the case of phylacteries that are rounded but not a true sphere.
密释纳：人若在祷告中说：「……」（下接 25a）
人若在祷告中说：「……」
If one says in his prayers: