← 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《禁混种卷》所定的量：每一塞亚种子里，若有四分之一 卡夫 或更多是别类的种子，就必须减去。
「……四分之一 卡夫 或更多别类的种子——也就是混合物的二十四分之一是主要种类以外的别类种子——人就必须拔去幼苗，把那别类的种子减去。」
a quarter-kav or more of seeds of a different type, i.e., one twenty-fourth of the mixture is a type of seed other than the main type, one must reduce the other type of seeds in the mixture by uprooting the shoots.
注：本句接 6a.16 所引密释纳（《禁混种卷》2:1）「凡一塞亚种子里含有……」，引文在此闭合。
密释纳说检查员出去拔除混杂种类，可是一条 《巴拉伊塔》 却说众贤规定把整块田宣布为无主之物。答：不难，密释纳讲的是新规立定之前，《巴拉伊塔》 讲的是新规立定之后。
论到检查员必须出去、把田里长出的混杂种类的幼苗拔除这条 哈拉哈，革玛拉问：岂不是一条 《巴拉伊塔》 里教导说，众贤规定要把发现混杂种类的那整块田的出产宣布为无主之物，而不是拔除那些混杂种类吗？
With regard to the halakha that inspectors must go out and uproot the shoots of diverse kinds of seeds that grew in the fields, the Gemara asks: But isn’t it taught in a baraita that the Sages ordained that they should pronounce the crop of the entire field in which diverse kinds was found ownerless, rather than uprooting the diverse kinds?
革玛拉回答：这并不难。
The Gemara responds: This is not difficult.
这里，在密释纳里，说检查员出去拔除混杂种类，指的是新规立定之前的时候；那里，在 《巴拉伊塔》 里，说整块田都宣布为无主之物，指的是那新规立定之后的时候。
Here, in the mishna, where it says that the inspectors go out and uproot the diverse kinds, it is referring to the time before the institution of the new ordinance; there, in the baraita, where it says that the entire field is pronounced ownerless, it is referring to the time after the institution of that ordinance.
革玛拉引另一条 《巴拉伊塔》 说明这条新规的来历：起初法庭的差役把拔下的混杂种类扔在田主的牲畜面前，田主反倒欢喜——既省了除草，又省了喂牲畜——于是不再设法使自己的田免于混杂种类。
革玛拉照另一条 《巴拉伊塔》 所教的来解释这条新规：起初，法庭的差役拔除混杂种类，把它们扔在田主们的牲畜面前。
The Gemara explains this ordinance as it is taught in another baraita: At first, the agents of the court would uproot the diverse kinds and cast them before the livestock belonging to the owners of the fields.
可是有产业的人为两件事欢喜：一件是法庭的差役拔除别种植物时，替他们给田除了草；另一件是差役把混杂种类扔在他们的牲畜面前，省了他们喂牲畜的工夫。
However, the property holders would rejoice for two reasons: One, that the agents of the court weeded their fields for them when they uprooted the plants of the other type; and another one, that they cast the diverse kinds before their livestock, thereby saving them from having to feed them.
因此，田主们并不采取任何措施，使自己的田里没有混杂种类的种子。
Accordingly, the field owners took no steps to keep their fields free of diverse kinds of seeds.
众贤于是改定差役把混杂种类扔在路上；有产业的人仍为白得除草而十分欢喜。最后众贤规定：把发现混杂种类的整块田的出产宣布为无主之物。
众贤于是规定，法庭的差役要拔除混杂种类，把它们扔在路上。
The Sages, therefore, ordained that the agents of the court should uproot the diverse kinds and cast them on the roads.
可是有产业的人仍旧十分欢喜，因为法庭的差役无偿地替他们给田除了草。
Yet the property holders would still greatly rejoice that the agents of the court weeded their fields free of charge.
最后，众贤规定，要把发现混杂种类的那整块田的出产宣布为无主之物。
Finally, the Sages ordained that they should pronounce the crop of the entire field in which diverse kinds was found ownerless.
密释纳：拉比以利以谢·本·雅各 说，种满树木的田，节中日可以从一棵树引水到另一棵树，只要不浇灌全田；节前没有浇过的植物，节中日不可浇灌。众贤则两样都许可。
拉比以利以谢·本·雅各 说：在种满树木的田里，节中日可以从一棵树开渠引水到另一棵树，因为树木极需要水。
Rabbi Eliezer ben Ya’akov says: In a field that is filled with trees, one may draw water via channels from one tree to another tree on the intermediate days of a Festival because trees are in dire need of water.
而这只在他这样做时不浇灌全田的条件下才许可。
And this is permitted provided that in doing so he does not water the entire field.
至于节前没有浇过的植物，节中日不可浇灌，因为它们并不需要那水。
With regard to plants that were not watered prior to the Festival, one may not water them on the intermediate days of the Festival because they do not need the water.
众贤却许可浇灌这一样——就是树木，也许可浇灌那一样——就是植物。
But the Rabbis permit watering in this case, i.e., trees, and that case, i.e., plants.
拉夫犹大 说：田若在节前是湿润的，后来干了，即便照 拉比以利以谢·本·雅各 也可以浇灌全田。一条 《巴拉伊塔》 也这样教：禁止浇灌只是指节前完全没有浇过的植物；节前已浇过、已开始生长的，节中日可以浇灌，因为不浇会造成重大损失。
拉夫犹大 说：那块田若在节前是湿润的，其间却干了，即便照 拉比以利以谢·本·雅各 的意见，也许可浇灌全田。
Rav Yehuda said: If the field was moist [metunenet] before the Festival but in the meantime it dried up, it is permitted to water the entire field even according to Rabbi Eliezer ben Ya’akov.
注：「湿润的」，原文 מְטוּנֶּנֶת。
这条裁定在一条 《巴拉伊塔》 里也有教导：他们说节中日禁止浇灌那些植物时，只是论节前全然没有浇过的植物说的。
That ruling is also taught in a baraita: When they said that it is prohibited to water them on the intermediate days of a Festival, they said this only with regard to plants that were not watered at all before the Festival.
可是那些节前已经浇过、并且已经开始生长的植物，节中日许可浇灌，因为不浇会导致重大的钱财损失。
However, with regard to plants that were already watered before the Festival and had begun to grow, it is permitted to water them on the intermediate days of the Festival because failure to water them would lead to substantial financial loss.
（续上）《巴拉伊塔》 又说：田若在节前湿润，即便节前没浇过也可浇灌；干田节中日不可浇灌；众贤则两样都许可。
那块田若在节前是湿润的，即便节前没有浇过，也许可浇灌。
And if the field was moist before the Festival, it is permitted to water it even if the field had not been watered prior to the Festival.
节中日不可浇灌一块干田。
And one may not water a dry field on the intermediate days of a Festival.
众贤却许可浇灌这一样和那一样——就是节前没有浇过的植物，以及干田。
But the Rabbis permit watering this and that, i.e., plants that were not watered before the Festival and a dry field.
拉维纳 由此推出节中日可以洒水浇灌 园圃：众贤许可浇灌干田，是因为先浇能使晚熟的出产变成早熟的，可见晚熟算作重大损失；园圃洒水也能使晚熟变早熟，所以许可。
拉维纳 说：由此可以推知，节中日许可用水洒 园圃。
Ravina said: Learn from here that one is permitted to sprinkle a garden [tarbitza] with water on the intermediate days of a Festival.
拉维纳 解释他怎样得出这个结论：众贤许可人浇灌干田，虽然那些植物不会因缺水而死，理由是什么呢？
Ravina explains how he arrived at this conclusion: What is the reason that the Rabbis permit one to water a dry field despite the fact that the plants will not die from a lack of moisture?
那是因为预先浇灌那块田，能使晚熟的出产变成早熟的出产。
This is because watering the field in advance turns a late crop into an early crop.
由此可以明白，出产晚熟算作重大的钱财损失，足以作为理由，许可节中日原本禁止的劳作。
It can be understood from this that the late ripening of a crop is considered a substantial financial loss that serves as a reason to permit labor that would otherwise be prohibited on the intermediate days of a Festival.
这里也是一样，以园圃来说，用水洒它能使晚熟的出产变成早熟的出产，所以节中日许可这样做。
Here too, in the case of a garden, sprinkling it with water turns a late crop into an early crop, and so it is permitted on the intermediate days of a Festival.
众贤所教的 《巴拉伊塔》：安息年可以在谷田洒水，节中日却不可以。
众贤教导了下面这条 《巴拉伊塔》：安息年可以在谷田里洒水，节中日却不可以。
The Sages taught the following baraita: One may sprinkle water in a field of grain during the Sabbatical Year, but not on the intermediate days of a Festival.
革玛拉问：另一条 《巴拉伊塔》 却说节中日与安息年都可以在谷田洒水。拉夫胡纳 答：不难，禁止的那条照 拉比以利以谢·本·雅各，许可的那条照众贤较宽的意见。
革玛拉问：岂不是另一条 《巴拉伊塔》 里教导说：节中日和安息年都可以在谷田里洒水吗？
The Gemara asks: But isn’t it taught in another baraita: One may sprinkle water in a field of grain both on the intermediate days of a Festival and during the Sabbatical Year?
拉夫胡纳 说：这并不难。
Rav Huna said: This is not difficult.
这一条禁止节中日在谷田洒水的 《巴拉伊塔》，是照 拉比以利以谢·本·雅各 的意见，他禁止浇灌全田。
This baraita that prohibits sprinkling water in a field of grain on the intermediate days of a Festival is in accordance with the opinion of Rabbi Eliezer ben Ya’akov, who prohibits watering an entire field.
那一条许可的 《巴拉伊塔》，是照众贤较宽的意见。
That baraita that permits it is in accordance with the more lenient opinion of the Rabbis.
另一条 《巴拉伊塔》：安息年前夕可以在白田洒水，好让菜蔬在安息年长出；安息年当中也可以在谷田洒水，好让菜蔬在安息年结束后长出。洒水不算完整的农事，只要洒水与发芽不都落在安息年里就许可。
另一条 《巴拉伊塔》 里教导：安息年前夕可以在白田里洒水，好让菜蔬在安息年里长出来；不但如此，即便在安息年当中，也可以在谷田里洒水，好让菜蔬在安息年结束时长出来。
It is taught in another baraita: One may sprinkle water in a white field on the eve of the Sabbatical Year so that vegetables will sprout during the Sabbatical Year; and not only that, but one may sprinkle water in a field of grain even during the Sabbatical Year itself, so that vegetables will sprout upon the conclusion of the Sabbatical Year.
注：「白田」即无树之田，也就是本段所说的谷田。
洒水既不算完整的农事劳作，那么只要洒水和菜蔬发芽两件事不都发生在安息年里，就是许可的。
Since sprinkling water is not regarded as full-fledged agricultural labor, it is permitted as long as the sprinkling and the sprouting of the vegetables do not both occur during the Sabbatical Year itself.
密释纳：节中日和安息年都可以照平常的方式在果园和谷田里捕捉鼹鼠和老鼠；众贤则说，果园照平常的方式，谷田只能用不平常的方式。
节中日和安息年都可以照平常的方式，就是照一年到头捕捉它们那样，在果园和谷田里捕捉鼹鼠和老鼠。
One may trap moles [ishut] and mice in an orchard and in a field of grain in his usual manner, i.e., as he would trap them all year round, both on the intermediate days of a Festival and during the Sabbatical Year.
注：「鼹鼠」，原文 אִישׁוּת，其义见 6之间.14。
众贤却说：在果园里，他可以照平常的方式捕捉；在谷田里，既然没有重大钱财损失的危险，他只可以用不平常的方式捕捉。
But the Rabbis say: In an orchard he may trap them in his usual manner, but in a field of grain, where there is no danger of substantial financial loss, he may only trap them in a way that is not his usual manner.
（续上）密释纳又说：节中日可以堵住园子墙上的缺口；安息年甚至可以照平常的方式筑墙，因为这不算农事。
节中日可以堵住自己园子墙上的缺口；在安息年，甚至可以照平常的方式筑墙，因为这不算农事劳作。
And one may seal a breach in the wall of his garden on the intermediate days of a Festival, and during the Sabbatical Year one may even build a wall in his usual manner, as this is not considered an agricultural labor.
所以，虽然筑墙护住园子，于园子有益，在安息年却不禁止。
Consequently, despite the fact that this benefits the garden by offering it protection, it is not prohibited during the Sabbatical Year.
革玛拉问密释纳所说的「鼹鼠」是什么。拉夫犹大 说：是没有眼睛的活物。拉瓦·巴尔·以实玛利（一说 拉夫耶马尔·巴尔·舍拉米亚）引诗篇「坠落未见天日」为证。
革玛拉问：密释纳所说的「鼹鼠」是指什么？
The Gemara asks: What is meant by the term ishut?
注：「鼹鼠」，原文 אִישׁוּת。
拉夫犹大 说：那是一种没有眼睛的活物，是在地里打洞、能毁坏根茎和菜蔬的啮齿之物。
Rav Yehuda said: An ishut is a creature that has no eyes, a rodent that digs holes in the ground and can cause damage to roots and vegetables.
拉瓦·巴尔·以实玛利 说，也有人说是 拉夫耶马尔·巴尔·舍拉米亚 说的：指明这种活物身份的经文是哪一节呢？
Rava bar Yishmael said, and some say that it was Rav Yeimar bar Shelamya who said: What is the verse that indicates the identity of the ishut?
「好像蜗牛消化过去，又像坠落、未见天日的幼鼹」（诗篇 58:8）。
“As a snail that melts and disappears; like the fall of a young mole [eshet] that has not seen the sun” (Psalms 58:9).
注：照革玛拉读法译：原文 אֵשֶׁת 本义「妇人」，革玛拉读作与 אִישׁוּת 同根的「鼹鼠」。和合本作「愿他们像蜗牛消化过去，又像妇人坠落未见天日的胎」。英译按希伯来本作 58:9，和合本是 58:8。
可知这种活物没见过太阳，是因为它没有眼睛。
It is understood that this creature has not seen the sun because it does not have eyes.
革玛拉就密释纳的 哈拉哈 引 《巴拉伊塔》：可以照平常的方式在谷田和果园里捕捉鼹鼠和老鼠，也可以毁掉蚁穴。怎样毁？拉班西缅·本·迦玛列 说：把这个蚁穴的土放进那个蚁穴，两窝蚂蚁互不相识，就会互相扼死。
革玛拉就密释纳所记的 哈拉哈 加以发挥。
The Gemara expands upon the halakha recorded in the mishna.
众贤教导了下面这条 《巴拉伊塔》：可以照平常的方式在谷田和果园里捕捉鼹鼠和老鼠，也可以毁掉蚁穴，免得蚂蚁造成损害。
The Sages taught the following baraita: One may trap moles and mice in a field of grain and in an orchard in his usual manner, and one may destroy ant holes so that the ants will cause no damage.
人怎样毁掉蚁穴呢？
How does one destroy ant holes?
拉班西缅·本·迦玛列 说：从这个蚁穴取土，放进那个蚁穴里，两窝的蚂蚁既彼此不相识，就会互相扼死。
Rabban Shimon ben Gamliel says: One brings soil from this ant hole and places it in that ant hole, and since the ants from the two nests are not familiar with each other, they strangle each other.
拉夫耶马尔·巴尔·舍拉米亚 以 阿巴耶 之名说：这办法只在两个蚁穴分处河的两岸、其间没有桥、没有木板、连一根绷紧的绳子也没有时才管用；两岸若有任何连通，蚂蚁就会相识而不争斗。
拉夫耶马尔·巴尔·舍拉米亚 以 阿巴耶 之名说：这个办法只在某些情形下管用：两个蚁穴分处一条河的两岸，两岸之间没有桥相连，水上连一块木板搭的桥也没有，甚至连一根横过河面绷紧的绳子也没有。
Rav Yeimar bar Shelamya said in the name of Abaye: And this advice works only in certain circumstances: When the ant holes are located on two opposite sides of a river, when there is no bridge connecting the two sides, when there is not even a plank bridge over the water, and when there is not even a rope stretched taut across the river.
两岸之间若有任何连通，两窝的蚂蚁就可能彼此相识，不会争斗。
If there is any connection whatsoever between the two sides of the river, the ants from the two nests are likely to recognize each other and not fight.