← 小节期卷总目·第一章 浇灌水田
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 10 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）……就是第六年犁地而惠及第七年的庄稼，以及收割长进第八年的第七年出产。
……就是第六年犁地而惠及第七年生长的庄稼；也禁止收割那延续到安息年结束之后的安息年庄稼，就是收割长到第八年的第七年出产。
that entered into the Sabbatical Year, i.e., plowing in the sixth year that will benefit crops growing in the seventh year, and reaping the crops of the Sabbatical Year that continued into the conclusion of the Sabbatical Year, i.e., reaping seventh-year produce that continued to grow into the eighth year.
拉比以实玛利 照字面把这节经解为指安息日：安息日所禁的是随意的犁地与收割，收割 初熟之捆 是诫命，不在禁内。但 《巴拉伊塔》 的前一说，即 拉比阿奇瓦 的意见，仍以安息年前夕禁耕出自明文经节。
拉比以实玛利 说：这节经文照它的字面意思，应理解为指安息日，而不是指安息年。
Rabbi Yishmael says that this verse is to be understood as referring to Shabbat and not to the Sabbatical Year, in accordance with the straightforward meaning of the verse.
它这样教导：正如安息日所禁的只是随意的犁地，因为没有哪一种犁地是履行妥拉诫命的；同样，所禁的也只是随意的收割，收割 初熟之捆 不在其内，那是诫命，所以安息日也许可。
It teaches as follows: Just as only optional plowing is prohibited on Shabbat, as there is no instance where plowing fulfills a biblical mitzva, so too, only optional reaping is prohibited, to the exclusion of the reaping of the omer offering, which is a mitzva, and consequently permitted on Shabbat.
无论如何，《巴拉伊塔》 所引的第一种意见，就是 拉比阿奇瓦 的意见，认为安息年前夕禁止犁地是从明文经节推出的。
Nonetheless, the first opinion cited in the baraita, that of Rabbi Akiva, holds that the prohibition against plowing on the eve of the Sabbatical Year is derived from an explicit verse.
拉夫纳赫曼·巴尔·以撒 答：西奈传下的 哈拉哈 是许可幼树一直犁到岁首；所引的经文则禁止成年根深的树在岁首前三十日犁地。
其实 拉夫纳赫曼·巴尔·以撒 说：我们从传承学到这条从西奈传给摩西的 哈拉哈，是为了许可幼树一直犁到岁首。
Rather, Rav Naḥman bar Yitzḥak said: When we learned this as a halakha transmitted to Moses from Sinai, it was to permit plowing in the case of young saplings until Rosh HaShana.
而所引的经文，则是要禁止成年、根深的树在安息年岁首前三十日犁地。
In contrast, the verses that were cited come to prohibit plowing in the case of mature and well-rooted trees thirty days before Rosh HaShana of the Sabbatical Year.
革玛拉驳：这条 哈拉哈 既许幼树犁到岁首，自然推出成年的树在岁首之前禁犁，可见禁令也是由传承学来，不出自经文。
革玛拉问：但既然从西奈传给摩西的 哈拉哈 是要许可幼树一直犁到岁首，岂不自然推出成年的树在岁首之前禁止犁地？
The Gemara asks: But since the halakha transmitted to Moses from Sinai comes to permit plowing in the case of young saplings until Rosh HaShana, does it not automatically follow that in the case of mature trees, plowing is prohibited before Rosh HaShana?
所以不仅许可，连禁令也是作为从西奈传给摩西的 哈拉哈 从传承学来的，并非出自经文。
Therefore, not only the allowance, but the prohibition as well was learned by tradition as a halakha transmitted to Moses from Sinai, and not from the verses.
结论：照 拉比以实玛利，禁令出自西奈传下的 哈拉哈，因为他把经文解为指安息日；照 拉比阿奇瓦，则出自经文。
其实，照 拉比以实玛利 的意见，安息年前夕禁止犁地是以从西奈传给摩西的 哈拉哈 为根据，因为他把那节经文解为指安息日，而不是指安息年；照 拉比阿奇瓦 的意见，这禁令则以经文为根据。
Rather, the halakha transmitted to Moses from Sinai is the basis of the prohibition against plowing on the eve of the Sabbatical Year according to the opinion of Rabbi Yishmael, who interprets the verse as referring to Shabbat, and not to the Sabbatical Year, whereas the verses are the basis of the prohibition according to the opinion of Rabbi Akiva.
前引 拉比以撒，说 拉班迦玛列 的法庭只废除了两派延长的部分；现在另引 拉比约哈难：他们是根据妥拉所写的，把安息年前夕的禁耕令全部废除了。
革玛拉前面引了 拉比以撒 的话，他解释 拉班迦玛列 的法庭怎样废除了 沙迈学派 与 希列学派 加在安息年之前禁耕令上的延长。
The Gemara previously cited Rabbi Yitzḥak, who explained how Rabban Gamliel’s court nullified the extension to the prohibition against plowing before the Sabbatical Year that had been enacted by Beit Shammai and Beit Hillel.
革玛拉现在引另一种意见，认为 拉班迦玛列 的法庭把安息年之前禁止犁地的禁令全部废除了。
The Gemara now cites another opinion, which holds that Rabban Gamliel’s court abolished the prohibition against plowing before the Sabbatical Year entirely.
拉比约哈难 说：拉班迦玛列 和他的法庭是根据妥拉所写的一处来源，废除了安息年前夕耕作土地的各项限制。
And Rabbi Yoḥanan said that Rabban Gamliel and his court nullified the restrictions on working the land on the eve of the Sabbatical Year based on a source written in the Torah.
理由在同辞类推：安息年与每周的安息日同称「安息」；安息日当天禁工，之前之后都许可，安息年也只禁当年，前后都许可。
理由是什么？
What is the reason?
他借同辞类推得出：论安息年的经文「第七年，地要守圣安息」（利未记 25:4）有「安息」一词，论每周的安息日也有「安息」一词，那安息日是纪念创造时的安息日。
He derives it by means of a verbal analogy between the word Shabbat stated with regard to the Sabbatical Year in the verse: “But in the seventh year shall be a sabbath of solemn rest for the land” (Leviticus 25:4), and the word Shabbat stated with regard to the weekly Shabbat, which commemorates the Shabbat of Creation.
那里安息日当天禁止做工，安息日之前和之后却许可；同样这里，安息年当年禁止做工，安息年之前和之后都许可。
Just as there, on Shabbat itself it is prohibited to perform labor, but before and after Shabbat it is permitted, so too here, in the case of the Sabbatical Year, during the Sabbatical Year itself it is prohibited to perform labor, but before and after the Sabbatical Year it is permitted.
拉夫阿施 驳：禁令若出自西奈传下的 哈拉哈，或出自经文，一个同辞类推岂能把它们拔除？
拉夫阿施 强烈反驳：若 拉班迦玛列 和他的法庭是凭同辞类推废除这些限制，那么照那位说安息年岁首前三十日禁止犁地是从西奈传给摩西的 哈拉哈 的人来看，同辞类推岂能来拔除一条从西奈传给摩西的 哈拉哈？
Rav Ashi strongly objects to this: If Rabban Gamliel and his court nullified the restrictions based on a verbal analogy, then according to the one who said that the prohibition against plowing thirty days before Rosh HaShana of the Sabbatical Year is a halakha that was transmitted to Moses from Sinai, can a verbal analogy come and uproot a halakha that was transmitted to Moses from Sinai?
同样，照那位说禁止犁地是从经文推出的人来看，同辞类推岂能来拔除一节经文？
And similarly, according to the one who said that the prohibition against plowing is derived from a verse, can a verbal analogy come and uproot a verse?
拉夫阿施 另解：拉班迦玛列 的法庭持 拉比以实玛利 的意见，以禁令为西奈传下的 哈拉哈；但这条 哈拉哈 与浇水奠祭同列，只适用于圣殿尚在之时，所以圣殿毁坏以后得以废除。
其实 拉夫阿施 说：拉班迦玛列 和他的法庭持 拉比以实玛利 的意见，他说这项禁令是作为从西奈传给摩西的 哈拉哈 从传承学来的。
Rather, Rav Ashi said: Rabban Gamliel and his court held in accordance with the opinion of Rabbi Yishmael, who said that they learned this prohibition as a halakha transmitted to Moses from Sinai.
但他们学这条 哈拉哈，只是针对圣殿尚在的时期。
But they learned this halakha only with regard to the time period when the Temple is standing.
这从它与同列的另一条 哈拉哈 相似可以看出，那就是浇水奠祭，原是圣殿事奉的一部分。
This is evidenced by the fact that it is similar to the other halakha stated along with it, that of the water libation, which was part of the service in the Temple.
但圣殿不在时，这条 哈拉哈 就不适用；所以圣殿毁坏以后，拉班迦玛列 和他的法庭废除了这项禁令。
But when the Temple is not standing this halakha does not apply, and therefore Rabban Gamliel and his court nullified the prohibition after the destruction of the Temple.
回到密释纳：节中日不可用积存的雨水或桔槔汲的水浇田。用桔槔汲水固然费力，雨水却是自己积聚的，只须引流，为何也禁？
密释纳教导：但节中日不可用积在蓄水池里的雨水，也不可用桔槔汲的水浇田。
§ It was taught in the mishna: However, one may not irrigate a field on the intermediate days of a Festival with rainwater collected in a cistern or with water drawn with a shadoof.
注：「桔槔」，英译 shadoof，原文 מֵי הַקִּילוֹן，指用杠杆吊桶从低处汲上来的水。
革玛拉问：用桔槔汲的水浇田固然费力过甚，所以节中日禁止，这可以理解。
The Gemara asks: Granted, irrigating a field with water drawn with a shadoof involves excessive effort, and so it is prohibited on the intermediate days of a Festival.
但用雨水浇田，有什么过甚的劳力？
But what excessive effort is involved in irrigating a field with rainwater?
雨水自己积聚，人只须把它引到需要的地方。
Rainwater collects on its own and one merely has to channel it to where it is needed.
两种解释：拉比约哈难 说贤哲因雨水与桔槔汲的水相似而一并禁止；拉夫阿施 说积存的雨水待水位下降后终须用桶汲，本身就会变得费力。
拉比伊莱阿 转述 拉比约哈难 说：贤哲因雨水与桔槔汲的水相似，就对雨水也立了禁令。
Rabbi Ile’a said that Rabbi Yoḥanan said: A rabbinic decree was enacted with regard to rainwater due to its similarity to water drawn with a shadoof.
拉夫阿施 说：雨水本身终会变得与桔槔汲的水一样。
Rav Ashi said: Rainwater itself will come to be like water drawn with a shadoof.
积存的雨水，水位一降，就必须用水桶汲取，这是费力过甚的做法。
Once the level of the collected rainwater drops, it will become necessary to draw it with a bucket, a procedure involving excessive effort.
两人的分歧关系到 拉比泽拉 所传 撒母耳 的裁决：从积水池引水的溪流水流不断，节中日可以用来浇田。
革玛拉评论：拉比伊莱阿 与 拉夫阿施 的分歧，关乎 拉比泽拉 所发的裁决；拉比泽拉 转述 拉巴·巴尔·耶利米 引 撒母耳 的话说：从积水池引水的溪流，节中日可以从中引水浇田，因为水流不断。
The Gemara comments: Rabbi Ile’a and Rav Ashi disagree with regard to the ruling issued by Rabbi Zeira, as Rabbi Zeira said that Rabba bar Yirmeya said that Shmuel said: With regard to streams that draw water from pools of collected water, one is permitted to irrigate his field from them on the intermediate days of a Festival, because the flow of water is steady.
拉夫阿施 的理由是怕水断，所以与 拉比泽拉 的裁决相合，水流不断便许；拉比约哈难 的理由是与桔槔汲水相似，不论水会不会断，一概禁止。
一位贤哲，就是 拉夫阿施，认为裁决照 拉比泽拉 的意见，因为他只禁用雨水浇灌，是怕水源会断，却不禁用水流不断的水源浇灌。
One Sage, Rav Ashi, is of the opinion that the ruling is in accordance with the opinion of Rabbi Zeira, as he prohibits only irrigating with rainwater, because the supply might come to an end, but he does not prohibit watering from a source whose flow is steady.
另一位贤哲，就是 拉比约哈难，不认为裁决照 拉比泽拉 的意见，因为他禁用雨水浇灌，是因为雨水与桔槔汲的水相似。
And one Sage, Rabbi Yoḥanan, is not of the opinion that the ruling is in accordance with the opinion of Rabbi Zeira, as he prohibits irrigating with rainwater due to its similarity to water drawn with a shadoof.
这不论雨水的水位会不会下降都一样；所以即使有溪流穿过积水，水不会干涸，拉比约哈难 也会禁止使用。
This applies regardless of whether the level of the rainwater will drop, and therefore Rabbi Yoḥanan would prohibit using collected water even if a stream flows through it and it will not dry up.
革玛拉回头细究 拉比泽拉 所传 撒母耳 的裁决：从积水池引水的溪流，节中日可以用来浇田。
革玛拉在上面的讨论中提到 拉比泽拉 的话之后，现在就这件事本身加以考察。
After mentioning the statement of Rabbi Zeira in the course of the previous discussion, the Gemara examines the matter itself.
拉比泽拉 转述 拉巴·巴尔·耶利米 引 撒母耳 的话说：从积水池引水的溪流，节中日可以从中引水浇田。
Rabbi Zeira said that Rabba bar Yirmeya said that Shmuel said: With regard to streams that draw water from pools of water, one is permitted to irrigate his field from them on the intermediate days of a Festival.
拉比耶利米 引密释纳质问：凡怕水用尽的都禁，积水池为何不禁？拉比泽拉 答：巴比伦的积水池如同长流之水，不必担心水位降到须用桶汲。
拉比耶利米 用密释纳所教导的反驳 拉比泽拉：但节中日不可用积在蓄水池里的雨水，也不可用桔槔汲的水浇田。
Rabbi Yirmeya raised an objection to Rabbi Zeira from what is taught in the mishna: However, one may not irrigate a field on the intermediate days of a Festival with rainwater collected in cisterns or with water drawn with a shadoof.
这表明凡是怕水会用尽的，就禁止从这水源浇灌。
This indicates that whenever there is a concern that the water might run out, it is prohibited to irrigate from this water source.
所以 拉比耶利米 想知道，积水池为什么不也在这顾虑之列。
Consequently, Rabbi Yirmeya wanted to know why this concern did not exist in the case of the pools of water as well.
拉比泽拉 对他说：我儿啊，巴比伦的这些积水池就像流个不停的水。
Rabbi Zeira said to him: Yirmeya, my son, these pools in Babylonia are like water that does not stop flowing.
注：原文直呼其名「耶利米我儿」（יִרְמְיָה בְּרִי）；此呼名无法渲染，正文只作「我儿」。
所以不必担心这些积水池的水位会降到须用水桶汲水的地步。
Therefore, there is no concern that the water level in these pools might go down to such an extent that it will become necessary to draw the water with buckets.
《巴拉伊塔》：节日前夕灌满的水坑、水池，节中日不可用来浇田，恐怕水尽之后要费力从别处取水；若有水渠贯通其间，就许可。
贤哲在一条 《巴拉伊塔》 里教导：临时的水坑和一般的水池，若是在节日前夕灌满了水，节中日禁止人从中引水浇田，免得水用尽了，他就要费力从别处取水。
The Sages taught in a baraita: With regard to temporary pools and regular pools that were filled with water on the eve of a Festival, it is prohibited for one to irrigate his field from them on the intermediate days of the Festival, lest they run out of water and he will come to exert himself and bring water from elsewhere.
但若有一条水渠流经其间，水从这个流到那个，就许可。
But if a water channel passes between them so that water flows from the one to the other, it is permitted.
拉夫帕帕 说许可只限于田的大部分能同时从水渠浇到的情形；拉夫阿施 说即使不能也许可，水渠不断补水，人会想两三日内总能浇完，不至于费力赶浇。
拉夫帕帕 说：这项许可只适用于那块田的大部分能从那条水渠浇灌的情形，就是田的大部分能同时浇到。
Rav Pappa said: And this allowance applies only when the majority of that field can be irrigated from that water channel, such that most of the field can be irrigated at the same time.
这样就不必担心水用尽时，他会费力从别的水源浇灌田的其余部分。
In this case, there is no concern that when the water runs out, he will come to exert himself and irrigate the rest of the field from another source of water.
拉夫阿施 说：即使那块田的大部分不能同时从那条水渠浇灌，也适用。
Rav Ashi said: It applies even though the majority of that field cannot be irrigated from that water channel at the same time.
既然水渠一直在引水补充，即使流得慢，人也会对自己说：整块田即使不能在一日之内从这条水渠浇完，两三日之内总能浇完。
Since the channel continuously draws water, constantly replenishing its supply, even if it does so at a slow rate, one will say to himself that even if the entire field cannot be irrigated from that water channel on a single day, it can be irrigated from it over the course of two or three days.
因此他不会觉得必须费力赶快浇灌田里还没浇到水的部分。
Accordingly, he will not find it necessary to exert himself to quickly irrigate that portion of the field that did not already receive its water.
《巴拉伊塔》：上方的水田由泉水供水，渗下的水滴入水池，节中日可以从这水池引水浇灌下方的另一块水田。
贤哲在一条 《巴拉伊塔》 里教导：有一个水池，承接从这块水田渗下的水滴，而这块水田本身由泉水供水；人可以从这水池引水，浇灌位于其下方的另一块水田。
The Sages taught in a baraita: With regard to a pool that receives drips of water from this field that requires irrigation, which itself receives water from a spring, one is permitted to irrigate from this pool another field situated below it that requires irrigation.
水池岂不会断流？拉比耶利米 说指上方的田仍在滴水的情形；阿巴耶 说须浇灌上方田的泉水未断，才可倚靠渗水浇灌下方的田。
革玛拉问：但这水池岂不可能断流，迫使他费力从别处汲水？
The Gemara asks: But isn’t the pool likely to stop flowing, which will force him to exert himself and draw water from somewhere else?
拉比耶利米 说：这里说的是上方的田仍在向水池滴水、并未停止的情形。
Rabbi Yirmeya said: The case is where the upper field is still trickling water into the pool and does not stop.
阿巴耶 说：这项许可只适用于浇灌上方田的那第一道泉水并未断流的情形。
Abaye said: And this allowance applies only when the water from the first spring that irrigates the upper field has not stopped flowing.
只有在这种情形下，人才能倚靠从上方田滴下的水，从水池浇灌下方的田。
Only in that case can one rely on the water trickling from the upper field and consequently irrigating the lower field from the pool.
《巴拉伊塔》：拉比西缅·本·梅纳西亚 说上下两畦园地，不可从下畦的水渠汲水浇上畦，因为太费力；另一位贤哲说即使同一畦而高低各半，也不可。
一条 《巴拉伊塔》 教导：拉比西缅·本·梅纳西亚 说：两畦园地一上一下，不可从供给下畦的水渠汲水浇灌上畦，因为这样太费力。
It is taught in a baraita that Rabbi Shimon ben Menasya says: With regard to two garden beds located one above the other, one may not draw water from the channel supplying the lower garden bed in order to irrigate the upper garden bed, due to the excessive exertion involved.
不仅如此，拉比西缅之子拉比以利亚撒 说：即使是一畦园地，一半低一半高，也不可从供给低处的水渠汲水浇灌高处，虽然二者是同一畦的两部分。
Furthermore, Rabbi Elazar bar Shimon said: Even in the case of a single garden bed, half of which is lower and half of which is higher, one may not draw water from the channel supplying the lower area to irrigate the upper area, even though they are two parts of the same garden bed.
《巴拉伊塔》：节中日为了吃而汲水浇菜可以，为了让菜长得好看就禁止。
贤哲在一条 《巴拉伊塔》 里教导：节中日可以汲水浇菜，为的是要吃。
The Sages taught in a baraita: One may draw water and irrigate vegetables in order to eat them on the intermediate days of a Festival.
但若是为了让菜长得更好、更好看而这样做，就禁止，因为这算是在节日里无谓地费力。
But if he does this in order to improve their growth and to enhance their appearance it is prohibited, as he is considered to be unnecessarily exerting himself on the Festival.
拉维纳 与 拉巴·托塞法阿 在路上看见有人节中日用桶汲水，后者要对他施禁令；前者引 《巴拉伊塔》 为那人辩护，后者却说 《巴拉伊塔》 的「汲」字另有所指……（下接 4之间）
革玛拉记载：拉维纳 和 拉巴·托塞法阿 有一次走在路上，看见一个人在节中日用水桶汲水。
The Gemara relates that Ravina and Rabba Tosefa’a were once walking along the road when they saw a certain man that was drawing water with a bucket on the intermediate days of a Festival.
拉巴·托塞法阿 对 拉维纳 说：请老师过来对他施禁令，因为他违犯了贤哲的话。
Rabba Tosefa’a said to Ravina: Let the Master come and excommunicate him for transgressing the words of the Sages.
注：「施禁令」原文 לְשַׁמְּתֵיהּ，英译作 excommunicate，指较轻的禁令，不是绝罚。
拉维纳 对他说：岂不是有一条 《巴拉伊塔》 教导：可以为菜汲水，为的是要吃？所以他没有违犯什么。
Ravina said to him: But isn’t it taught in a baraita: One may draw for vegetables in order to eat them, and so he has not committed a transgression.
拉巴·托塞法阿 对他说：你以为「可以汲」的意思是可以汲水浇菜吗？
Rabba Tosefa’a said to him: Do you maintain that what is meant by one may draw [madlin] is that one may draw water in order to irrigate the vegetables?
注：「可以汲」原文 מַדְלִין（madlin），此字也可解作「疏间」，见下段。
不是这样。
This is not so.
其实「可以汲」的意思是……
Rather, what is meant by