← 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 9 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）密释纳许人在节中日修补公共场所里损坏的水池、清除池中淤积；革玛拉由此推出：清理旧池可以，挖掘新池却不可以。
……公共区 里损坏的水池，并清除其中积存的泥土与淤积，把它们清理干净。
damaged water cisterns in the public domain and clean them out by removing the dirt and sediment that has accumulated in them.
革玛拉推论：在节中日清除水池中的泥土淤积固然许可，挖掘新的水池却不许可。
The Gemara infers: Cleaning out the cisterns of dirt and sediment during the intermediate days of a Festival is indeed permitted, but digging a new cistern is not permitted.
拉比雅各 转述 拉比约哈难：禁挖新池只限于公众不需要的时候；公众若需要，连挖新池也许可。
拉比雅各 说，拉比约哈难 说：他们所教导的挖掘新水池之禁，只适用于公众不需要它们的时候；公众若需要它们，就连挖掘新水池也是许可的。
Rabbi Ya’akov said that Rabbi Yoḥanan said: They taught that it is prohibited to dig new cisterns only when the public does not need them; but if the public needs them, even digging new cisterns is permitted.
革玛拉以一条 《巴拉伊塔》 相难：节中日可清理个人与公众的池、沟、洞穴，却不可挖掘公众的新池，更不必说个人的——这岂不是说公众需要时也禁挖？
革玛拉问：公众需要它们的时候，挖掘真的就许可吗？
The Gemara asks: And when the public needs them, is digging really permitted?
一条 《巴拉伊塔》 里岂不是教导说：在节中日，人可以清理个人的水池、沟渠和洞穴，更不必说公众的了。
But isn’t it taught in a baraita: One may clean out cisterns, ditches, and caves of an individual during the intermediate days of a Festival, and, needless to say, one may clean out those of the public.
但不可挖掘公众的新水池、沟渠或洞穴，更不必说个人的了。
But one may not dig new cisterns, ditches, or caves of the public during the intermediate days of a Festival, and, needless to say, one may not dig those of an individual.
这岂不是说，这条 《巴拉伊塔》 讲的正是公众需要它们的情形，尽管如此，挖掘新的水池、沟渠和洞穴仍是禁止的？
What, is it not so that this baraita is referring to a case where the public needs them, but nevertheless digging new cisterns, ditches, and caves is prohibited?
革玛拉答：那条 《巴拉伊塔》 讲的是公众不需要的情形。
革玛拉驳回：不然，这条 《巴拉伊塔》 讲的是公众不需要它们的情形。
The Gemara rejects this opinion: No, this baraita is referring to a case where the public does not need them.
革玛拉再难：照此，《巴拉伊塔》 里个人的水池也该是个人不需要的情形；可是另一条 《巴拉伊塔》 说个人的水池只可引水入池，不可清理、不可抹补——个人不需要的水池连清理都不许可。
革玛拉提出难处：照此推论，与之相应的个人水池一项，这条 《巴拉伊塔》 讲的也该是个人不需要它们的情形。
The Gemara raises a difficulty: It would follow that in the corresponding situation with regard to the cisterns of an individual, the baraita is referring to a case where the individual does not need them.
可是在那种情形下，清理它们真的许可吗？
But in that case, is cleaning them out really permitted?
一条 《巴拉伊塔》 里岂不是教导说：人可以把水引聚到个人的水池、沟渠和洞穴里，但不可清理它们，也不可抹补它们的裂缝；至于公众的，则可以清理，也可以抹补裂缝？
Isn’t it taught in a baraita: One may gather water into the cisterns, ditches, and caves of an individual, but one may not clean them out or plaster their cracks; but for those of the public, one may indeed clean out and plaster their cracks?
这表明在节中日，个人不需要的水池连清理都不许可。
This indicates that on the intermediate days of a Festival, unneeded cisterns belonging to an individual may not even be cleaned out.
反过来说第一条 《巴拉伊塔》 讲的是需要的情形，那么公众需要时就该禁挖；可是第三条 《巴拉伊塔》 说公众的水池连挖掘、涂石灰都可以——可见公众需要时许可挖掘。
革玛拉驳回这一难处：那么，第一条 《巴拉伊塔》 讲的是什么情形呢？
The Gemara rejects this difficulty: Rather, to what case does the first baraita refer?
讲的是个人需要这些水池的情形吗？
Is it referring to a case where the individual needs the cisterns?
若是这样，那么与之相应的公众水池一项，这条 《巴拉伊塔》 讲的就该是公众需要它们的情形。
If so, then in the corresponding situation with regard to cisterns of the public, the baraita would be referring to a case where the public needs them.
可是在那种情形下，挖掘新水池真的禁止吗？
But in that case, is digging new cisterns really prohibited?
另一条 《巴拉伊塔》 里岂不是教导说：人可以把水引聚到个人的水池、沟渠和洞穴里，也可以清理它们，但不可抹补它们的裂缝，不可把泥土填进去补裂缝，也不可用石灰涂刷它们、使之存得住水。
Isn’t it taught in yet another baraita: One may gather water into cisterns, ditches, and caves of an individual, and one may clean them out, but one may not plaster their cracks, clear earth into them in order to fill in the cracks, or lime them with lime so that they hold water.
至于公众的，人连挖掘它们、用石灰涂刷它们都可以。
But with regard to those of the public, one may even dig them out and lime them with lime.
所以，公众需要的时候，挖掘公众的水池是许可的。
Therefore, in a case where the public needs them, it is permitted to dig out public cisterns.
第一条 《巴拉伊塔》 由此成了难处。革玛拉重新解释它：个人需要时可清理个人的池，公众需要时更可清理公众的池，因为公众需要时连挖新池都许可。
可是若是这样，第一条 《巴拉伊塔》 说连为公众也不可挖掘新水池，就成了难处，因为它与这最后一条 《巴拉伊塔》 相抵触。
But if so, the first baraita, which states that one may not dig new cisterns even for the public, is difficult, as it is contradicted by this last baraita.
革玛拉解释：要解这个难处，就这样解释第一条 《巴拉伊塔》：在节中日，个人需要的时候，人可以清理个人的水池、沟渠和洞穴；更不必说公众需要的时候，可以清理公众的，因为公众需要的时候，连挖掘新水池都是许可的。
The Gemara explains: Answer the difficulty and explain the first baraita as follows: One may clean out cisterns, ditches, and caves of an individual during the intermediate days of a Festival when the individual needs them; and needless to say, one may clean out those of the public when the public needs them, as even digging new cisterns is permitted when the public needs them.
续释第一条 《巴拉伊塔》：公众不需要时不可为公众挖池，更不可为个人挖池，因为个人不需要时连清理都禁止。这样，几条出处就都调和了。
但公众不需要的时候，不可为公众挖掘水池、沟渠和洞穴。
But one may not dig cisterns, ditches and caves for the public when the public does not need them.
更不必说不可为个人挖掘，因为个人在节中日不需要这些水池的时候，连清理它们都是禁止的。
And needless to say, one may not dig them for an individual, as when an individual does not need the cisterns on the intermediate days of a Festival, even cleaning them out is prohibited.
这样，所有看似互相抵触的出处就都可以调和了。
In this way all of the seemingly contradictory sources can be reconciled.
拉夫阿施 由密释纳的措辞推论：「其他一切公众的需要」中的「一切」，岂不是要添上挖掘公众所需的水池？
拉夫阿施 说：密释纳的措辞也很精确，表明公众需要这样的水池时，即使在节中日也可以挖掘。
Rav Ashi said: The wording of the mishna is also precise, indicating that when there is a public need for such cisterns, they may be dug even on the intermediate days of a Festival.
因为它教导说：人可以料理其他一切公众的需要。
As it teaches: One may tend to all other public needs.
「一切」这个词，是要添上什么没有明说的事呢？
What does the word all come to add that was not stated explicitly?
岂不是要添上挖掘水池，表明这是许可的吗？
Does it not come to add the digging of cisterns, which is permitted?
革玛拉驳：「一切」是要添上一条 《巴拉伊塔》 所列的事——节中日法庭差役出去清除路上荆棘、修整街道大道、丈量浸礼池；池水不足四十塞亚的，就引水流过地面入池补足。
革玛拉驳回：不然，「一切」这个词，是要添上下面这条 《巴拉伊塔》 所教导的：在节中日，法庭的差役出去清除路上的荆棘，修整城中的街道和大道，并丈量浸礼池，查明池中的水是否够所需之量。
The Gemara rejects this opinion: No, the word all comes to add that which is taught in the following baraita: On the intermediate days of a Festival, agents of the court go out to clear thorns from the road, and to repair the city streets and highways [isterata’ot], and to measure the ritual baths to ascertain that they have the requisite quantity of water.
若有哪个浸礼池不足四十 塞亚——这是洁净礼所需的最低之量——他们就引一道水流入池中，使水先流过地面再进池，免得这水被判为汲取之水而不合用，直到池中满了四十 塞亚 的水为止。
And if any ritual bath does not contain forty se’a, the minimal measure for ritual purification, they direct [margilin] a stream of water into it, such that it flows over the ground before entering the bath, so as not to disqualify the water as drawn water until it holds forty se’a of water.
那条 《巴拉伊塔》 又说：差役若不出去修整，凡因此流的血都算在他们身上，经上论逃城说「流血的罪就归于你」。革玛拉认为密释纳的「一切」暗指这些事，而非挖掘公众的水池。
若法庭的差役没有出去做这一切修整，凡因他们的疏忽而在那里流的血，经上都算他们有罪，好像是他们流的一样——这是从哪里得知的呢？
And from where is it derived that if agents of the court did not go out and do all these repairs, that with regard to any blood that is shed there on account of their negligence, the verse ascribes to them guilt as if they had shed it?
经上论到为误杀人者提供庇护的逃城说：「免得无辜之人的血流在耶和华你神所赐你为业的地上，流血的罪就归于你」（申命记 19:10）。
The verse states with regard to the cities of refuge that offer protection to someone who committed inadvertent manslaughter: “That innocent blood be not shed in your land, which the Lord your God gives you for an inheritance, and so blood be upon you” (Deuteronomy 19:10).
革玛拉认为，密释纳用「一切」这个词，是暗指这条 《巴拉伊塔》 所列的这些情形，而不是指挖掘公众的水池。
The Gemara maintains that the mishna uses the word all to allude to the cases mentioned in this baraita, and not to the digging of public cisterns.
革玛拉质疑：道路、街道、浸礼池密释纳已明说，「一切」必定另有所添，就是挖掘公众所需的水池。由此断定：公众需要时许可挖掘新池。
革玛拉质疑：可是这些添上的情形，密释纳里已经明明教导了：人可以修整道路、街道和浸礼池，并可以料理其他一切公众的需要。
The Gemara questions this: But these additional cases are explicitly taught in the mishna: One may repair the roads, streets, and ritual baths, and one may tend to all other public needs.
这最后一句是要添上什么呢？
What does this last phrase come to add?
岂不是要添上挖掘公众所需的水池吗？
Does it not come to add the digging of cisterns needed by the public?
革玛拉同意：由此可以断定，密释纳的意思是：公众需要的时候，许可挖掘新水池。
The Gemara agrees: Conclude from this that the mishna means to permit the digging of new cisterns when they are needed by the public.
密释纳许在节中日标记坟墓，好让过路人避开不洁。拉比西缅·本·帕齐 找出经文依据：以西结书说，巡察的人见有人的骨头，就在旁边立标记。
密释纳教导说：在节中日，人可以标记坟墓，好让过路的人知道避开，免得沾染不洁。
§ It was taught in the mishna: One may mark graves on the intermediate days of a Festival so that passersby will know to avoid them and not become ritually impure.
拉比西缅·本·帕齐 说：标记坟墓一事，在妥拉中何处有所暗示？
Rabbi Shimon ben Pazi said: Where is there an allusion in the Torah to the marking of graves?
经上说：「巡察遍地的要经过全地，见有人的骨头，就在旁边立标记」（以西结书 39:15）。
The verse states: “And when they that pass through shall pass through the land, and any see a man’s bone, then shall he set up a sign by it” (Ezekiel 39:15).
以西结 预言，将来有一天，犹太人要在散落的死人遗骸旁立起标记，好让别人知道避开不洁。
Ezekiel prophesies that at some future time, the Jewish people will erect signs over the strewn remains of the dead so that others will know to avoid ritual impurity.
拉维纳 问 拉夫阿施：以西结以前，是谁说坟墓要标记的？后者反问：拉夫希斯达 说未受割礼者不可在圣殿供职一条是从以西结书学来的，以西结以前又是谁说的？
拉维纳 对 拉夫阿施 说：在先知 以西结 来暗示这项义务以前，是谁说坟墓必须标记的？
Ravina said to Rav Ashi: Before the prophet Ezekiel came and alluded to this obligation, who said that graves must be marked?
即使在 以西结 的时代以前，人们对于礼仪不洁也是谨慎的。
Even before the time of Ezekiel, people were careful with regard to ritual impurity.
拉夫阿施 回答他：照你的推理，以为 以西结 是在提出一条新的 哈拉哈，那么对 拉夫希斯达 所说的这句话，也可以提出同样的问题。
Rav Ashi responded: And according to your reasoning, that Ezekiel was introducing a new halakha, the same question can be raised with regard to this statement that Rav Ḥisda said.
因为 拉夫希斯达 论到未受割礼者或背教者不可在圣殿中供职这条 哈拉哈 时说：这件事我们不是从我们的师傅 摩西 的妥拉学来的，而是从先知 以西结·本·布西 的话里学来的，他论到这样的人说：「外邦人，就是心未受割礼、身未受割礼的，都不可进入我的圣所」（以西结书 44:9）。
As Rav Ḥisda said with regard to the halakha that one who is uncircumcised or an apostate may not serve in the Temple: This matter we did not learn from the Torah of Moses our teacher, but rather, we learned it from the words of the prophet Ezekiel ben Buzi, who said of such individuals: “No stranger, uncircumcised in heart, or uncircumcised in flesh, shall enter into My Sanctuary to serve Me” (Ezekiel 44:9).
英译作「挪亚 stranger, uncircumcised in heart, 野菜 uncircumcised in flesh, shall enter into My 圣所 to serve Me」，「to serve Me」系英译据文意所补；和合本以西结书 44:9 作「以色列中的外邦人，就是心未受割礼、身未受割礼的，都不可进入我的圣所」，照和合本截取。
答案是：这些本是世代相传的口传 哈拉哈，以西结只是后来为它找到经文依据；标记坟墓也是如此。
这里也可以问：在 以西结 来以前，是谁说这样的人不可在圣殿中供职的？
Here too, one can ask: Before Ezekiel came, who said that such individuals cannot serve in the Temple?
所以你必须说：起初他们是凭口传学得的，世世代代是一条公认的 哈拉哈，后来 以西结 来了，把它系于一节经文。
Rather, you must say that originally they learned it as a tradition and it was an accepted halakha for generations, and then Ezekiel came and based it on a verse.
这里也是一样，标记坟墓的义务，起初他们是凭口传学得的，后来 以西结 来了，把它系于一节经文。
Here too, with regard to the obligation to mark graves, they originally learned it as a tradition, and then Ezekiel came and based it on a verse.
拉比阿巴胡 从麻风病人须喊叫「不洁净了」推出：不洁会向过路人呼喊「远离」，所以坟墓也要标记。大拉比乌薛之孙也有同样的话。
拉比阿巴胡 说：标记坟墓的暗示可以从这里推出：「身上有灾病的大麻风，他的衣服要撕裂，也要蓬头散发，蒙着上唇，喊叫说：不洁净了！不洁净了！」（利未记 13:45）。
Rabbi Abbahu said: An allusion to the marking of graves may be derived from here: “And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: Impure, impure” (Leviticus 13:45).
这节经教导：不洁会向过路的人呼喊，对他说：远离！
This verse teaches that impurity cries out to the passerby and tells him: Remove yourself.
患麻风的人必须让别人知道他的身份，好让他们不去接触他，从而保持礼仪洁净。
The leper must inform others of his status so that they know not to come into contact with him and thereby maintain their ritual purity.
我们这里也是一样，坟墓必须标记，好让别人知道避开，免得沾染礼仪不洁。
So too, in our case, graves must be marked so that others will know to avoid them and prevent contracting ritual impurity.
同样，大拉比乌薛之孙拉比乌薛 也说：不洁会向过路的人呼喊，对他说：远离！
And similarly, Rabbi Uzziel, grandson of Rabbi Uzziel the Great, said: Impurity cries out to the passerby and tells him: Remove yourself.
革玛拉问：这节经另有所用——一条 《巴拉伊塔》 说，麻风病人喊叫，是要让公众知道他的苦难，好为他祈求怜悯。
革玛拉问：可是这节经是要教导这个意思吗？
The Gemara asks: But with regard to this verse, does it come to teach this idea?
这节经另有所用，用于下面这条 《巴拉伊塔》 所教导的：「喊叫说：不洁净了！不洁净了！」这是教导：患麻风的人必须让公众知道他的苦难，公众就会为他祈求怜悯。
That verse is needed for that which is taught in the following baraita: “And he shall cry: Impure, impure”; this teaches that the leper must inform the public of his distress, and the public will pray for mercy on his behalf.
革玛拉答：经文若只教一义，写一个「不洁净了」就够了；重复两次，可见两义都在其中：求人代祷，也警告人远离。
革玛拉回答：若这节经只是要教导一个意思，就该写：喊叫说：不洁净了！
The Gemara answers: If it is so that the verse comes to teach only one idea, let it write: And he shall cry: Impure.
「不洁净了！不洁净了！」这样重复，是要推出什么呢？
What is to be derived the repetition of impure, impure?
从这重复中可以学到两个意思：其一，患麻风的人必须让公众知道他的痛苦，好让别人为他祈祷；其二，他必须警告公众远离，免得他们接触他而沾染礼仪不洁。
Learn from this reiteration two ideas: First, that the leper must inform the public of his pain so that others will pray on his behalf, and second, that he must warn the public to stay away so that they avoid coming into contact with him and contracting ritual impurity.
另举两处经文：阿巴耶 引「不可将绊脚石放在瞎子面前」；拉夫帕帕 引以赛亚书「修筑道路」一节，表明道路要清除一切障碍。
阿巴耶 说：标记坟墓的暗示可以从这里学到，因为经上写着：「不可将绊脚石放在瞎子面前」（利未记 19:14）。
Abaye said: An allusion to the marking of graves may be learned from here, as it is written: “You shall not put a stumbling block before the blind” (Leviticus 19:14).
拉夫帕帕 说：这项义务暗示在这节经里：「耶和华要说：你们修筑吧，修筑吧，预备道路，将绊脚石从我百姓的路中除掉」（以赛亚书 57:14），这表明道路必须清除一切障碍与危险。
Rav Pappa said the obligation is alluded to in the verse: “And He will say: Pave, pave, clear the way, take up the stumbling block out of the way of My people” (Isaiah 57:14), which indicates that roads must be cleared of all obstacles and hazards.
和合本以赛亚书 57:14 此处两个「修筑」相连，为避叠词，改作「修筑吧，修筑吧」。
拉夫希纳纳 引同一节经的末句「将绊脚石从我百姓的路中除掉」；拉夫伊迪之子则引出埃及记「指示他们当行的道」，即要修好道路，包括标记坟墓。
拉夫希纳纳 说：这可以从同一节经的末尾推出：「将绊脚石从我百姓的路中除掉」（以赛亚书 57:14）。
Rav Ḥinnana said: This may be derived from the end of that very same verse: “Take up the stumbling block from the way of My people” (Isaiah 57:14).
拉夫伊迪之子拉比约书亚 说：这可以从这节经推出：「指示他们当行的道」（出埃及记 18:20），意思是：你们必须好好修整道路，其中包括标记坟墓。
Rabbi Yehoshua, son of Rav Idi, said: This may be derived from the verse: “And you shall show them the way in which they must walk” (Exodus 18:20), i.e., you must properly repair the roads, which includes marking graves.
亚兰原文作 רבי יהושע בריה דרב אידי，与英译「拉比」相合；库中 之间582 定为 拉夫伊迪之子拉夫约书亚，此处照英译写，渲染为「拉夫伊迪之子拉比约书亚」，请主会话核是否同一人。
玛尔祖特拉 引「使以色列人与他们的污秽隔绝」；拉夫阿施 引「要守我所吩咐的」，意即要为诫命设防护，使人远离不洁，免得玷污举祭与圣物。
玛尔祖特拉 说：这项义务的暗示见于这节经：「你们要这样使以色列人与他们的污秽隔绝」（利未记 15:31），这表明必须警告人们远离可能使他们沾染不洁的东西。
Mar Zutra said that an allusion to this obligation is found in the verse “Thus you shall separate the children of Israel from their impurity” (Leviticus 15:31), which indicates that people must be warned to stay away from that which could cause them to become ritually impure.
拉夫阿施 说：这是从这节经推出的：「所以你们要守我所吩咐的」（利未记 18:30），意思是：你们必须为我所吩咐的再设一层守护，就是必须制定防护措施，防止人违犯 哈拉哈；这项任务包括借标记坟墓使人远离不洁，免得他们把不洁传给 举祭 或其他圣物。
Rav Ashi said it is derived from the verse: “And you shall keep My charge” (Leviticus 18:30), which means that you must establish a safeguard for My charge, i.e., protective measures must be enacted to prevent people from transgressing halakha, a task that includes distancing people from ritual impurity by marking off graves, so that they not come to convey ritual impurity to teruma or other consecrated items.
最后，拉维纳 引诗篇「那按正路而行的」，意即要标出洁净、适宜行走的道路。
最后，拉维纳 说：这项义务暗示在这节经里：「那按正路而行的，我必使他得着我的救恩」（诗篇 50:23），意思是：人必须标出那些洁净、适宜行走的道路。
And finally, Ravina said: This obligation is alluded to by the verse “And to him who orders his way, I will show the salvation of God” (Psalms 50:23), meaning that one must mark the pathways that are ritually pure and upon which it is appropriate to walk.
英译作「I will show the salvation of 视为延伸」，和合本作「我必使他得着我的救恩」，照和合本。
拉比约书亚·本·利未 改读诗篇这节经：「按正路」读作「估量道路」——在今世估量自己道路的人，必得见神的救恩。
论到上面所引诗篇的这节经，拉比约书亚·本·利未 说：凡在今世估量自己的道路、思量怎样行事最为得当的，必配得见圣者——愿他受称颂——的救恩，正如经上所说：「那按正路而行的」。不要读作「按」，要读作「估量」。
With regard to the verse from Psalms cited above, Rabbi Yehoshua ben Levi said: Whoever appraises his ways in this world and contemplates how to act in the most appropriate way possible merits seeing the salvation of the Holy One, Blessed be He, as it is stated: “And to him who orders his way.” Do not read it as vesam, who orders; rather, read it as vesham, and appraises.
音训：经文 וְשָׂם（vesam，安置、按……而行）改读为 וְשָׁם（vesham，估量）。和合本原句：「那按正路而行的，我必使他得着我的救恩」。
照这个读法，这节经表明：那估量自己道路的，我必使他看见神的救恩。
With this reading, the verse indicates that one who appraises his ways, him will I show the salvation of God.
拉比雅奈 有个学生每天质难他的教导，到了节日中的安息日、大众来听讲时，却一句不难，免得老师当众答不上来而受窘。
拉比雅奈 有一个学生，每天在他们学习的时候都对他的教导提出质难。
Rabbi Yannai had a certain student who would raise difficulties with his teachings every day as they were learning.
到了节日中的安息日，广大公众都来听讲的时候，这学生就不提出任何质难，免得 拉比雅奈 一时答不上来而受羞辱。
On Shabbat of a Festival, when the broader public would come to hear the lesson, the student would not raise any difficulties, lest Rabbi Yannai lack an immediate answer and suffer embarrassment.