← 小节期卷总目·第二章 翻转橄榄的
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 6 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）阿巴耶 所传：节中日的律例如同安息日的律例——有些依妥拉律法虽免罪却仍禁止，有些则起初就可以做。
其中有些依妥拉律法免罪，却仍是禁止的；有些则 按理 就可以做。
Some of the actions for which one is exempt by Torah law are nevertheless prohibited, and some of them are permitted ab initio.
拉夫胡纳 在节中日叫人为他收割庄稼。他的儿子 拉巴·巴尔·拉夫胡纳 引 《巴拉伊塔》 质疑：节中日为节期可以磨面，不为节期就禁止；会蒙损失之事节中日可以做，不会蒙损失之事就禁止。
革玛拉记载：拉夫胡纳 在节中日叫人为他收割庄稼。
§ The Gemara relates that Rav Huna had his crop harvested for him on the intermediate days of a Festival.
拉巴·巴尔·拉夫胡纳 引一条 《巴拉伊塔》 质疑他的父亲 拉夫胡纳：节中日为节期的需要可以磨面；不是为节期的需要，就禁止。
Rabba bar Rav Huna raised an objection to his father Rav Huna from a baraita: One may grind flour on the intermediate days of a Festival for the sake of the Festival, but if it is not for the sake of the Festival, it is prohibited.
一件事若搁下不管，在节期里会造成重大的损失，节中日就可以做工，免得蒙受这损失。
With regard to a matter that, if unattended, will result in significant loss on the Festival, it is permitted to perform labor to prevent that loss on the intermediate days of the Festival.
一件事若在节中日搁下不管，并不会造成损失，就禁止做工。
For a matter that will not result in loss if unattended during the intermediate days of the Festival, it is prohibited to perform labor.
（续上）《巴拉伊塔》 又说：这只是论已经离地的庄稼；还连在地上的，即便全都要坏也禁止做工。人若没有吃的，就可以收割、捆束、打场、扬场、簸净、磨面，只是不可用牛打场。那么 拉夫胡纳 并不缺吃，为什么让人收割？
这话是论什么情形说的呢？
In what case is this statement said?
是论已经离地的庄稼说的；至于还连在地上的庄稼，即便全都要坏掉，节中日也禁止做工。
In the case of crops that are already detached from the ground, but in the case of crops that are still attached to the ground, even if it all will be lost, labor is prohibited during the intermediate days of the Festival.
人若没有吃的，就可以收割、捆禾捆，打场，迎风扬场，把谷粒与糠秕分开，再把谷粒磨成面，只是不可像平常日子那样用牛打场。
And if one does not have anything to eat, then he may reap and bind sheaves, and thresh, and winnow the grain in the wind, and separate the grain from the chaff, and grind the grain into flour, provided that he does not thresh with cows, the way that threshing is performed on an ordinary weekday.
那么 拉夫胡纳 分明有足够的吃的，为什么在节期的这一周让他的工人收割田地呢？
Why, then, did Rav Huna, who certainly had enough to eat, allow his workers to reap the field during the Festival week?
拉夫胡纳 答儿子：这条不具名的 《巴拉伊塔》 是个别意见，我们不照它；另一条 《巴拉伊塔》 载 拉班西缅·本·迦玛列 引 拉比约西 立的原则：已离地之物，即便只坏一部分也可做工；连在地上的，即便全坏也禁止。禁止为未收割的庄稼做工，是这位坦拿的个别意见，众贤与他不同。
拉夫胡纳 对他的儿子说：这条不具名的 《巴拉伊塔》 所表达的是个别人的意见，我们并不照它裁定；正如另一条 《巴拉伊塔》 里教导的：拉班西缅·本·迦玛列 以 拉比约西 的名义立了一条原则：已经离地的东西，节期里不做工，即便只有一部分会坏掉，也可以做工免得损失；至于还连在地上的庄稼，即便全都会坏掉，也禁止为它们做工。
Rav Huna said to his son: The opinion expressed in this unattributed baraita is an individual opinion, and we do not hold in accordance with it; as it is taught in a different baraita: Rabban Shimon ben Gamliel stated a principle in the name of Rabbi Yosei: In the case of an item that is already detached from the ground, even if only a portion of it will be lost by not working during the Festival, it is permitted to perform labor to prevent the loss, whereas for crops that are still attached to the ground, even if all of them will be lost, it is prohibited to perform labor for them.
主张一切为尚未收割的庄稼所做的工都禁止的，是一位个别权威 拉比约西 的意见，众贤与他看法不同。
The opinion that all labor is prohibited for crops that have not yet been harvested is the opinion of an individual authority, Rabbi Yosei, with whom the Rabbis disagree.
问：那条不具名的 《巴拉伊塔》 若出自那位只禁连地庄稼的坦拿，没有吃的人既可做工，何不连牛也许用来打场？拉夫以撒·巴尔·阿巴 不是说过：主张节中日即便论会蒙损失之事也须变更做法的坦拿，不合 拉比约西，因为他不要求变更做法吗？
革玛拉问：那条不具名的 《巴拉伊塔》 若反映的是 拉比约西 的意见，人没有吃的时候既然可以做工，就该让他连牛也用来打场。
The Gemara asks: But if the unattributed baraita reflects the opinion of Rabbi Yosei, and it is permitted to work when one has nothing to eat, let him thresh even with cows.
拉夫以撒·巴尔·阿巴 不是说过吗：教导「节中日所做的工，即便论搁下不管就会蒙受损失的事，也必须以变更的方式去做」的，是哪位 坦拿 呢？
Didn’t Rav Yitzḥak bar Abba say: Who is the tanna who taught that labor performed on the intermediate days of a Festival must be done in an altered manner even with regard to a matter that will involve a loss if unattended?
这不合 拉比约西 的意见，因为 拉比约西 并不要求变更做工的方式。
It is not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei does not require altering the manner in which one performs the labor.
那么这条 《巴拉伊塔》 为什么说打场必须以变更的方式去做，不可用牛呢？
Why, then, does the baraita say that the threshing must be done in an altered manner and not with cows?
革玛拉驳回：拉比约西 可以说，平常也不总用牛打场，节中日不用牛并不算变更做法；禁用牛不是为了变更，而是免得招人注目他在节期这一周做工。
革玛拉驳回这个论证：拉比约西 可以对你说：这里也是一样，人既然并不总是用牛打场，那么现在节中日不用牛打场，也就不算是以变更的方式打场。
The Gemara rejects this argument: Rabbi Yosei could have said to you: Here, too, since one does not always thresh with cows, threshing without them now on the intermediate days of the Festival is also not considered threshing in an altered manner.
禁止用牛打场，并不是因为人必须以变更的方式做这工，而是为了免得引起众人注意他在节期的这一周做工。
The prohibition against threshing with cows is not because one must perform that labor in an altered manner but in order to avoid attracting public attention to the fact that one is working during the Festival week.
众贤所教的 《巴拉伊塔》：节中日为节期可以磨面、砍树，不为节期就禁止；为节期磨的面、砍的木头有剩余的，节后可以用。
众贤在一条 《巴拉伊塔》 里教导：节中日为节期的需要可以磨面；不是为节期的需要，就禁止。
The Sages taught in a baraita: One may grind flour on the intermediate days of a Festival for the sake of the Festival, but if it is not for the sake of the Festival, it is prohibited.
他若磨了面，有剩余的，节后可以用。
And if he ground and left some flour over, it is permitted for use after the Festival.
同样，节中日为节期的需要可以砍树；不是为节期的需要，就禁止。
Similarly, one may cut down trees on the intermediate days of a Festival for the sake of the Festival, but if it is not for the sake of the Festival it is prohibited.
他若为节期砍了树，有剩余的木头，节后可以用。
And if he cut down trees for the Festival and left some wood over, it is permitted for use after the Festival.
（续上）《巴拉伊塔》 又说：节中日为节期可以酿啤酒，不为节期就禁止；为节期酿的有剩余，节后可以喝，只要他不耍手段，故意多酿。
这条 《巴拉伊塔》 接着说：节中日为节期的需要可以酿啤酒；不是为节期的需要，就禁止。
The baraita continues: One may brew beer on the intermediate days of a Festival for the sake of the Festival, but if it is not for the sake of the Festival, it is prohibited.
他若为节期的需要酿了啤酒，有剩余的，节后可以喝，只要他不耍手段——就是利用节期做工的许可，明知超过所需却故意多酿。
And if he brewed beer for the sake of the Festival and left some over, it is permitted for use after the Festival provided that he does not employ an artifice, exploiting the allowance to work on a Festival by knowingly making more than was needed.
革玛拉引另一条 《巴拉伊塔》 指出矛盾：椰枣啤酒、大麦啤酒都可为节期酿，即便有陈啤酒，也可耍手段喝新的。答：这是坦拿之间的争议——一说不可耍手段，拉比约西·巴尔·犹大 说可以。
革玛拉引一条 《巴拉伊塔》 指出矛盾：节中日为节期的需要可以酿啤酒；不是为节期的需要，就禁止。
The Gemara raises a contradiction from a baraita: One may brew beer on the intermediate days of a Festival for the sake of the Festival, but if it is not for the sake of the Festival, it is prohibited.
这适用于椰枣啤酒，也适用于大麦啤酒。
This applies both to date beer and to barley beer.
他即便有陈啤酒，也可以耍手段而喝新酿的啤酒，就是说，他可以说自己喜欢新啤酒而酿一批新的，虽然他的陈啤酒已够节期之用。
And even though he has old beer, he may employ an artifice and drink from the new beer, i.e., he may say he prefers new beer and brew a new batch, although he has enough old beer for the Festival.
这话与前一条禁止以耍手段规避做工禁令的 《巴拉伊塔》 相抵触。
This statement contradicts the previous baraita that prohibited circumventing the prohibition against labor through artifice.
革玛拉回答：这件事是 坦拿 之间的争议，正如一条 《巴拉伊塔》 里教导的：在这事上不可耍手段，就是说，不可借手段规避节中日做工的禁令。
The Gemara answers: This matter is a dispute between tanna’im, as it is taught in a baraita: One may not employ an artifice in this regard, i.e., to circumvent the prohibition against labor during the intermediate days of a Festival.
拉比约西·巴尔·犹大 说：可以耍手段。
Rabbi Yosei bar Yehuda says: One may employ an artifice.
拉夫 在节中日叫人收割庄稼，撒母耳 听说后不悦。难道他持 拉比约西 的个别意见？答：不是；那是小麦，延后一周收割也不会坏，所以他不悦。
革玛拉记载：拉夫 在节中日叫人收割他的庄稼。
§ The Gemara relates that Rav had his crop harvested on the intermediate days of a Festival.
撒母耳 听说这事，很不高兴。
Shmuel heard about this and was dismayed.
革玛拉问：我们要说 撒母耳 持 拉比约西 的个别意见吗？就是禁止为连在地上的庄稼做一切工，即便搁下不管会造成重大的损失。
The Gemara asks: Shall we say that Shmuel holds in accordance with the individual opinion of Rabbi Yosei, who prohibits all labor for crops that are attached to the ground, even if inattention will result in significant loss?
革玛拉回答：不是，那是一片麦子，收割即便推迟一周也不会坏，所以 撒母耳 不悦。
The Gemara answers: No, it was a crop of wheat, which would not have been ruined had the harvest been pushed off a week, and therefore Shmuel was offended.
问：拉夫 为什么这样做？答：他属于没有吃的那一类人，所以可以收割。那么 撒母耳 为何不悦？因为报信的人没有把事情说完整；或者说，像他这样的要人不同，撒母耳 认为他即便处境艰难也该从严。
革玛拉问：拉夫 这样做，是什么缘故呢？
The Gemara asks: What is the reason that Rav acted in this manner?
革玛拉回答：拉夫 属于没有吃的那一类人，所以他可以收割自己的庄稼。
The Gemara answers: Rav is in the category of one who does not have anything to eat, and that is why it was permitted to harvest his crops.
革玛拉问：那么 撒母耳 为什么不以为然呢？
The Gemara asks: And why, then, did Shmuel disapprove?
革玛拉解释：向 撒母耳 报告 拉夫 所做之事的人，没有把事情的原委对他说完。
The Gemara explains: The people who reported Rav’s actions to Shmuel did not complete the story for him.
或者说，像 拉夫 这样的要人是不同的，撒母耳 认为 拉夫 即便处境艰难，也该从严。
Alternatively, an important person such as Rav is different, and Shmuel thought Rav should have been stringent even in his difficult circumstances.
拉比犹大·内西亚 某个安息日戴着镶珊瑚印的戒指出门，又喝了外邦厨子烧热的水；拉比阿米 听说后对这两件事都不悦。拉夫约瑟 问：若因珊瑚印，《巴拉伊塔》 不是说手镯、鼻环、戒指与其他器皿一样可在院中搬运吗？可见他的做法合乎律法。
又有记载：拉比犹大·内西亚 有一次在安息日出门，戒指上镶着一枚珊瑚印章，又喝了一个外邦厨子烧热的水。
It was further related that Rabbi Yehuda Nesia once went out on Shabbat with a coral seal [ḥumreta] on his ring and drank water heated by a gentile cook.
注：「珊瑚印章」，原文 חוּמְרְתָא。
拉比阿米 听说了，对这两件事都不高兴。
Rabbi Ami heard about this and was dismayed about both things.
拉夫约瑟 说：他不高兴是什么缘故呢？
Rav Yosef said: What is the reason that he was dismayed?
若是因为那枚珊瑚印章，一条 《巴拉伊塔》 里不是教导说：手镯、鼻环和戒指，与其他一切器皿一样，可以在院子里搬运吗？
If it was because of the coral seal, isn’t it taught in a baraita: Bracelets, nose rings, and rings are like all other utensils that may be carried in a courtyard?
所以 拉比犹大·内西亚 的做法合乎 哈拉哈。
Therefore, Rabbi Yehuda Nesia’s action conformed to halakha.
（续上）若因喝了外邦厨子烧热的水，撒母耳·巴尔·以撒 不是引 拉夫 说过，凡可生吃之物（如水），即便外邦人煮过，也不涉外邦人所煮之食的禁令吗？答：要人不同，拉比阿米 认为 拉比犹大·内西亚 该更从严。
拉比阿米 若是因为 拉比犹大·内西亚 喝了一个外邦厨子烧热的水而不高兴，撒母耳·巴尔·以撒 不是引 拉夫 的话说过吗：凡可以生吃的东西，比如水，即便由外邦人煮过，也不受外邦人所煮食物的禁令约束？
And if Rabbi Ami was dismayed because Rabbi Yehuda Nesia drank water heated by a gentile cook [kapeila], didn’t Shmuel bar Yitzḥak say that Rav said: With regard to anything that is eaten raw, like water, even if it was cooked by a gentile, it is not subject to the prohibition against eating food cooked by gentiles?
注：「厨子」，原文 קַפִּילָא אֲרַמָּאָה，即外邦（亚兰人）厨子。
革玛拉把两个难处一并解决：要人是不同的，拉比阿米 认为 拉比犹大·内西亚 本该更从严些。
The Gemara resolves both difficulties: An important person is different, and Rabbi Ami believed that Rabbi Yehuda Nesia should have been more stringent.
拉夫哈纳内尔 引 拉夫：节中日人可以砍一棵棕榈树，即便他只需要它的锯末。阿巴耶 咒诅这种为微小需要而在节期大费气力的做法。
拉夫哈纳内尔 引 拉夫 的话说：节中日人可以砍倒一棵棕榈树，虽然他所需要的只是它的锯末。
Rav Ḥananel said that Rav said: A person may chop down a palm tree on the intermediate days of a Festival, although he needs only its sawdust.
革玛拉评论：阿巴耶 咒诅这事，就是咒诅那为这样微小的需要而在节期大费气力的人的做法。
The Gemara comments: Abaye cursed it, i.e., the behavior of one who exerts such effort on the Festival for so small a need.
拉夫阿施 在舍拉尼亚有一片树林，节中日去砍伐。舍拉尼亚的 拉夫舍伊拉 问他是否依据 拉夫哈纳内尔 所传的话，而 阿巴耶 不是咒诅过吗？他委婉答：我没听说，意即不持那意见。斧头的铁随即滑脱，险些砍断他的腿；他便停手，节后才回来砍。
革玛拉记载：拉夫阿施 在舍拉尼亚有一片树林。
The Gemara relates that Rav Ashi had a forest [ava] in Shelaniya.
注：「树林」，原文 אִבָּא；「舍拉尼亚」，原文 שְׁלַנְיָיא。
他在节中日去砍伐它。
He went to cut it down on the intermediate days of the Festival.
舍拉尼亚的 拉夫舍伊拉 对 拉夫阿施 说：你这样做，是怎么想的呢？
Rav Sheila from Shelaniya said to Rav Ashi: What is your opinion about what you are doing?
注：原文 רַב שֵׁילָא מִשְּׁלַנְיָיא，库里无带地名的全名，名字照 拉夫舍伊拉 渲染，地名写中文。
你是依据 拉夫哈纳内尔 引 拉夫 的话吗：节中日人可以砍倒一棵棕榈树，虽然他所需要的只是它的锯末？
Do you rely on that which Rav Ḥananel said that Rav said: A person may chop down a palm tree on the intermediate days of a Festival even though he needs only its sawdust?
阿巴耶 不是咒诅过这样的做法吗？
Didn’t Abaye curse such behavior?
拉夫阿施 对他说：我没听说 阿巴耶 说过那话；意思是委婉地说：我不持他的意见。
Rav Ashi said to him: I did not hear that Abaye said that; that is to say, in a delicate way, I do not hold in accordance with his opinion.
随后 拉夫阿施 斧头上的铁滑脱了，险些砍断他的腿。
The iron of Rav Ashi’s ax then slipped and was about to cut off his leg.
他便撇下它，停止砍伐，直到节后才又回来砍那片树林。
He left it, ceasing his chopping, and came back again to chop down the forest only after the Festival.
拉夫犹大 许可节中日拔亚麻、割啤酒花、拔芝麻。阿巴耶 问 拉夫约瑟：亚麻可作遮盖，啤酒花可酿酒，芝麻须久晒才能榨油，又有何用？答：可用上面的籽粒，当即可吃。
革玛拉记载：拉夫犹大 许可在节中日拔亚麻、割啤酒花、拔芝麻。
The Gemara relates that Rav Yehuda permitted uprooting flax, cutting hops, and uprooting sesame plants on the intermediate days of a Festival.
阿巴耶 对 拉夫约瑟 说：论亚麻这样说固然合理，因为它可以用作各样东西的遮盖，所以连在节期里也有用处；啤酒花也是一样，可以用来酿啤酒；可是芝麻有什么用呢？芝麻籽须晒很久才能榨出油来。
Abaye said to Rav Yosef: Granted, this is reasonable in the case of flax, which is suitable for use as a cover [ḥafifa] for various objects and therefore has a use even during the Festival, and so too hops, which are suitable for making beer, but for what are sesame plants suitable, since the sesame seeds require a long drying period before oil can be extracted from them?
注：「遮盖」，原文 חֲפִיפָה。
拉夫约瑟 对他说：它们可以用于上面的籽粒，这些籽粒当即就可以吃。
Rav Yosef said to him: They are suitable for the seeds [nazyei] on them, which can be consumed immediately.
注：「籽粒」，原文 נַזְיֵי。
拉比雅奈 的果园收果之期正逢节中日，他便在节期里收了，否则果子会坏。次年众人都把收果推迟到节中日；他便把那年果园的收益宣布为无主之物，因为他的做法误导了众人。
又有记载：拉比雅奈 有一座果园，收果的时候正逢节中日。
It was further mentioned that Rabbi Yannai had an orchard whose time for harvesting the fruit arrived during the intermediate days of the Festival.
他在节期里收了果子，因为不然果子就会坏掉。
He harvested it during the Festival, as the fruit would otherwise have spoiled.
第二年，众人都把自己果园的收成推迟到节中日。
The following year, everyone delayed the harvest of their orchards until the intermediate days of the Festival.
那一年 拉比雅奈 把他果园的收益宣布为无主之物，因为他收果的事给众人立了一个误导的榜样，使许多人采取了不当的宽松做法。
Rabbi Yannai declared the earnings from his orchard ownerless that year, since his harvesting of his fruit provided a misleading example for the public, causing many people to adopt an inappropriate leniency.
密释纳：节中日因怕窃贼可以把果子从田里收进来，也可以把亚麻从浸池里捞出免得泡坏，只要不是起初就打算在节中日做工；凡起初就这样打算的，所做之工的成果必须毁掉。
节中日人因为怕窃贼，可以把他的果子从田里收进来；也可以把他的亚麻从浸池里捞出来，免得在水里泡得太久而坏掉，只要他并不是起初就打算在节中日做这工。
A person may bring his fruit in from the field on the intermediate days of the Festival because he is concerned about thieves, and he may draw his flax out of the soaking pool so that it is not ruined from soaking too long in the water, provided that he does not plan from the outset to perform his work on the intermediate days of the Festival.
论到这一切情形，人若起初就打算在节中日做他的工，他那工的成果就必须舍弃，不可从中得任何益处。
And with regard to all of these cases, if one planned from the outset to perform his labor on the intermediate days of the Festival, the fruit of that labor must be lost and no benefit may be derived from it.
《巴拉伊塔》：因怕窃贼可以把庄稼收进来，只要不声不响地运进家里。
一条 《巴拉伊塔》 里教导：人因为怕窃贼，可以把庄稼收进来，只要他不声不响地把它们运进自己家里。
It is taught in a baraita that one may bring in crops out of concern for thieves, provided that he brings them into his house discreetly.
拉夫约瑟 有些木梁，他在节中日的白天把它们运进家里。
革玛拉记载：拉夫约瑟 有些木梁，他在节中日的某一天，于白天把它们运进家里。
The Gemara relates: Rav Yosef had wooden beams, which he brought into his house during the day on one of the intermediate days of a Festival.
阿巴耶 问他：《巴拉伊塔》 不是说必须不声不响地运进家吗？拉夫约瑟 答：对这些木梁来说，白天搬才算不声张；夜里要更多人手，还要举火把的人，事情反而更显眼。
阿巴耶 对他说：一条 《巴拉伊塔》 里不是教导说：可以把东西收进来，只要不声不响地运进自己家里吗？
Abaye said to him: But isn’t it taught in a baraita: One may bring in items provided that he brings them into his house discreetly?
拉夫约瑟 对他说：对这些木梁来说，不声张正是在白天搬，因为夜里需要更多的人手，还需要举火把的人，事情反而更显眼。
Rav Yosef said to him: Discretion with respect to these beams is moving them during the day, since at night more people are required, and also torchbearers [medokhrei denura] are needed, and the matter would be more noticeable.
注：「举火把的人」，原文 מְדוֹכְרֵי דְּנוּרָא。
密释纳说可以把亚麻从浸池里捞出，只要不是起初就打算在节中日做工，否则成果须毁掉。拉比耶利米 问 拉比泽拉：人起初就这样打算，做了工后死了，该怎样？他的儿女是否也要受罚，失去父亲做工的成果？
密释纳里说：也可以把他的亚麻从浸池里捞出来，免得在水里泡得太久而坏掉，只要他并不是起初就打算在节中日做这工。
The mishna states: And he may draw his flax out of the soaking pool so that it is not ruined from soaking too long in the water, provided that he does not plan from the outset to do his work on the intermediate days of the Festival.
论到任何人，他若起初就打算在节中日做他的工，那工的成果就必须毁掉。
And with regard to anyone, if he planned from the outset to perform his labor on the intermediate days of the Festival, the fruit of that labor must be destroyed.
拉比耶利米 问 拉比泽拉：人若起初就打算在节中日做他的工，做了之后就死了，哈拉哈 怎样呢？
Rabbi Yirmeya asked Rabbi Zeira: If one planned from the outset to perform his labor on the intermediate days of a Festival, and he died after doing so, what is the halakha?
他的儿女是否要在他之后受罚，失去他们父亲做工所得的成果呢？
Should his children be penalized after him and have to lose the products of their father’s labor?
（下接 13a）拉比耶利米 的问题继续：即便你可以说……
即便你可以说……
Even if you might say that