← 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 7 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）后一节经文论的是不能由别人代行的诫命：这样的诫命不必衡量轻重，应当立刻去行。
那里，就是另一节经文，论的是不能由别人代行的诫命；所以人不必衡量它的轻重，而应当立刻去行。
There, in the other verse, it is referring to a mitzva that cannot be done by others, and therefore, one must not consider its relative importance, but rather do it immediately.
两位学者又提出一个难题：箴言一处说「你一切所喜爱的，都不足与比较」，可推知天上所喜爱的诫命可以与妥拉相比；另一处却说「一切可喜爱的，都不足与比较」，连诫命也比不上妥拉。
这两位学者，拉比约拿单·本·阿斯迈 与 皈依者之子拉比犹大，又坐下来提出如下难题：一处经上称赞妥拉说：「比珍珠宝贵；你一切所喜爱的，都不足与比较」（箴言 3:15）。
The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, once again sat and raised the following dilemma: In one place it is written in praise of the Torah: “She is more precious than rubies; and all of your desires are not to be compared to her” (Proverbs 3:15).
由此可以推知：人一切所喜爱的都不足与妥拉相比，天上所喜爱的，就是诸诫命，却可以与它相比。
One can infer from here that all human desires cannot be compared to the Torah, but the desires of Heaven, i.e., mitzvot, can indeed be compared to her.
可是另一处经上写着：「因为智慧比珍珠更美；一切可喜爱的，都不足与比较」（箴言 8:11），这表明连诸诫命也不足与妥拉相比。
And elsewhere it is written: “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it” (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah.
他们解答：后一节论能由别人代行的诫命，诫命比不上妥拉，研读的人不必中断；前一节论不能由别人代行的诫命，妥拉学习不比它重要，应当中断去行。
他们这样解开这个矛盾：这里，就是第二节经文，论的是能由别人代行的诫命。
They resolved this contradiction by stating that here, in the second verse, it is discussing a mitzva that can be done by others.
在这种情形下，连诸诫命也不足与妥拉相比；因此，正在研读妥拉的人不应中断研读去行另一条诫命。
In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva.
可是那里，就是第一节经文，论的是不能由别人代行的诫命。
However, there, in the first verse, it is discussing a mitzva that cannot be done by others.
在这种情形下，研读妥拉并不比这条诫命更重要，人应当中断研读去行这条诫命。
In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.
两位学者见到 拉比西缅·本·约哈伊 的儿子，问他来做什么；他说父亲叫他来求祝福。两人便说：愿你撒种而不收割、带进而不带出、带出而不带进，愿你的家荒废、客舍有人住，愿你的桌子纷乱，愿你见不到新年。
拉比约拿单·本·阿斯迈 与 皈依者之子拉比犹大 看见 拉比西缅·本·约哈伊 的儿子，就对他说：你到这里来要什么？
When Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, noticed Rabbi Shimon ben Yoḥai’s son, they said to him: What do you want here?
他对他们说：父亲对我说：你到他们那里去，好让他们祝福你。
He said to them: Father told me: Go to them so that they should bless you.
他们就对他这样说：愿这是神的旨意：愿你撒种而不收割，愿你带进而不带出，愿你带出而不带进，愿你的家荒废而你的客舍有人居住，愿你的桌子纷乱，愿你见不到新的一年。
They said to him as follows: May it be God’s will that you should sow and not reap, that you should bring in and not take out, that you should take out and not bring in, that your house should be destroyed and your lodging place should be inhabited, that your table should become confused, and that you should not see a new year.
儿子回家诉苦，说他们非但没有祝福，反倒用恶言叫他难过。拉比西缅·本·约哈伊 说：这些都是隐语的祝福：撒种不收割，是生儿子而儿子不死；带进不带出，是为儿子娶媳妇而儿子不死、媳妇不离去；带出不带进，是嫁女儿而女婿不死、女儿不回娘家。
他回到父亲那里，对父亲说：他们不但没有祝福我，反倒用恶言叫我难过。
When he came back to his father, he said to him: Not only did they not bless me, but they even caused me pain with their negative words.
父亲对他说：他们到底对你说了什么？
His father said to him: What exactly did they say to you?
他回答：他们对我说了如此这般的话。
He answered: They said to me such and such.
拉比西缅·本·约哈伊 对儿子说：这些全是祝福，只是用隐语说出来，意思是这样：他们说愿你撒种而不收割，意思是愿你生儿子，而儿子不死。
Rabbi Shimon ben Yoḥai said to his son: These are all blessings, uttered in a cryptic manner, and this is what they meant: When they said that you should sow and not reap they meant that you should bear sons and they should not die.
他们说愿你带进而不带出，意思是愿你为儿子娶进媳妇，而儿子不死；儿子若死了，他们的妻子就要离去。
Their statement that you should bring in and not take out means that you should bring in brides for your sons and your sons should not die, which would cause their wives to leave.
他们说愿你带出而不带进，意思是愿你有女儿，而她们的丈夫不死；丈夫若死了，你的女儿就要回到你这里。
When they said you should take out and not bring in they meant that you should have daughters and their husbands should not die, which would cause your daughters to return to you.
「愿你的家荒废、客舍有人居住」是譬喻：今世好比客舍，来世好比家；诗篇「他们心里思想，他们的家室必永存」，贤者读「心里」为「坟墓」，可见坟墓是人永久的家。祝福的意思是愿他久住暂居之所，就是长寿。
他们说愿你的家荒废而你的客舍有人居住，这话应当按譬喻来解。
When they said that your house should be destroyed and your lodging place should be inhabited, this should be interpreted allegorically.
因为今世被比作你的客舍，来世被比作你的家，正如经上所写：「他们心里思想，他们的家室必永存」（诗篇 49:11）；贤者说：不要读作「他们心里」，要读作「他们的坟墓」。
As this world is compared to your lodging place, and the World-to-Come is compared to your house, as it is written: “Their inward thought [kirbam], is that their houses shall continue forever” (Psalms 49:12), and the Sages said: Do not read it as “their inward thought [kirbam]”; rather read it as their graves [kivram].
注：英译照希伯来本作 49:12，和合本是 49:11。贤者把 קִרְבָּם（他们心里）读作 קִבְרָם（他们的坟墓），两字只是字母次序不同；和合本作「他们心里思想，他们的家室必永存，住宅必留到万代」。
照这个读法，人的坟墓就算是他永久的家。
According to this reading, one’s grave is considered his permanent house.
贤者给 拉比西缅·本·约哈伊 的儿子的祝福，是愿他住在暂居之所，而不住在永久的家，就是愿他长寿。
The Sages gave Rabbi Shimon ben Yoḥai’s son a blessing that he should dwell in his temporary home rather than his permanent home, i.e., he should live a long life.
「愿你的桌子纷乱」是愿他儿女众多，席间喧闹；「愿你见不到新年」是愿他的妻子不死，他不必另娶，因为经上说新娶妻的人「可以在家清闲一年」。
他们说愿你的桌子纷乱，意思是愿你蒙福，儿女众多，以致你的桌旁喧闹纷乱。
When they said that your table should become confused, they meant that you should be blessed with many sons and daughters, so that there will be noise and confusion at your table.
他们说愿你见不到新的一年，意思是愿你的妻子不死，你也就不必另娶一个女人；论到这事，经上说：「新娶妻之人，不可从军出征，也不可托他办理什么公事，可以在家清闲一年」（申命记 24:5）。
When they said that you should not see a new year, they meant your wife should not die and as a result you should not have to marry another woman, about which it says: “When a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; he shall be free at home for one year” (Deuteronomy 24:5).
注：所谓「新的一年」，指新娶妻之人在家的那一年。
由隐语祝福说到另一事：拉比西缅·本·哈拉夫塔 向 拉夫 辞行，父亲叫他去求祝福；拉夫 祝他「不叫人羞愧，自己也不羞愧」。他回家说对方只说了些空话。
革玛拉顺着意思隐晦的祝福这个话题述说：拉比西缅·本·哈拉夫塔 向 拉夫 辞行。
Apropos a blessing with an obscure meaning, the Gemara relates: Rabbi Shimon ben Ḥalafta took leave of Rav.
注：英译作 拉夫。拉比西缅·本·哈拉夫塔 与 拉比犹大·哈纳西 同时，此处或当指后者；姑照英译。
他父亲对他说：你到他那里去，好让他祝福你。
His father said to him: Go to him so that he should bless you.
拉比西缅·本·哈拉夫塔 回去求祝福时，拉夫 对他说：愿这是神的旨意：愿你不叫别人羞愧，你自己也不蒙羞。
When Rabbi Shimon ben Ḥalafta returned to him for a blessing, Rav said to him: May it be God’s will that you should not shame others and that you should not feel ashamed.
他回到家里父亲那里，父亲对他说：他对你说了什么？
He came home to his father, who said to him: What did he say to you?
他对父亲说：他对我说的不过是空话，就是说他没有说什么要紧的话。
He said to him: Mere words he said to me, i.e., he did not say anything of significance.
他复述了 拉夫 的话，父亲说：这是神祝福以色列的福分，经上还说了两次：「我的百姓必永远不至羞愧」。
拉比西缅·本·哈拉夫塔 复述了 拉夫 所说的话以后，他父亲对他说：他用神圣者，愿祂受称颂，祝福以色列的那福分祝福了你，而且那福分说了两次，表明它是极大的福分，正如经上所写：「你们必多吃而得饱足，就赞美为你们行奇妙事之耶和华你们神的名；我的百姓必永远不至羞愧。
After Rabbi Shimon ben Ḥalafta repeated what Rav had said, his father said to him: He blessed you with the blessing with which the Holy One, Blessed be He, blessed Israel and then repeated the blessing, indicating that is a very great blessing, as it is written: “And you shall eat in plenty, and be satisfied, and praise the Name of the Lord your God, who has dealt wondrously with you; and My people shall never be ashamed.
你们必知道我是在以色列中间，又知道我是耶和华你们的神，并无别神；我的百姓必永远不至羞愧」（约珥书 2:26–27）。
And you shall know that I am in the midst of Israel, and that I am the Lord your God, and there is none else; and My people shall never be ashamed” (Joel 2:26–27).
密释纳说妇女在节中日可以照常梳妆。《巴拉伊塔》 列举：可以描眼、拔除多余的毛、在脸上搽胭脂；有人说，还可以除去下身的毛。
密释纳里教导说：妇女在节中日可以照常做她一切的梳妆打扮。
§ It was taught in the mishna: And a woman may engage in all of her usual cosmetic treatments on the intermediate days of a Festival.
贤者在一条 《巴拉伊塔》 里教导：以下是许可的妇女梳妆：她可以描画眼睑，可以拔除多余的毛，也可以在脸上搽胭脂。
The Sages taught in a baraita: These are the cosmetic treatments of women that are permitted: She may paint her eyelids, she may remove unwanted hair [pokeset], and she may put rouge on her face.
注：「拔除多余的毛」，原文 פּוֹקֶסֶת。
有人说：她可以用梳子梳过下身，就是可以除去阴部的毛。
And some say: She may pass a comb over her lower face, i.e., she may remove the hair from her pubic area.
注：「梳过下身」照英译所采的解释；原文措辞隐晦。
拉夫希斯达 的妻子已有儿媳，仍在节中日当着儿媳的面梳妆。拉夫胡纳·巴尔·希纳纳 说：许可梳妆只限年轻妇女，因为这叫她欢喜；年老的妇女用不着，所以不许。
革玛拉述说：拉夫希斯达 的妻子在节中日当着她儿媳的面梳妆，就是说她已经有了娶妻的儿子。
The Gemara relates that Rav Ḥisda’s wife would adorn herself on the intermediate days of a Festival in the presence of her daughter-in-law, i.e., when she already had a married son.
拉夫胡纳·巴尔·希纳纳 坐在 拉夫希斯达 面前，他坐着说：他们教导妇女在节中日可以梳妆，只是论到年轻的妇女，因为梳妆叫她欢喜；可是年老的妇女却不可以，梳妆是不许可的，因为她用不着。
Rav Huna bar Ḥinnana sat before Rav Ḥisda, and he sat and said: They taught only that a woman is permitted to engage in cosmetic treatments on the intermediate days of a Festival only with regard to a young woman, as such treatments bring her joy, but in the case of an old woman, no, the treatments are not permitted, as she does not need them.
拉夫希斯达 驳他：就是你母亲、你外祖母、已站在坟墓边上的老妇也都可以梳妆；俗话说「六十岁的妇人如六岁的女孩，听见鼓声就跑」，各个年纪的妇女都喜爱装饰。
拉夫希斯达 对他说：我指着神说！
Rav Ḥisda said to him: By God!
就是你母亲，就是你母亲的母亲，就是一个老得已经站在自己坟墓边上的妇人，也都可以梳妆。
Even your mother, and even your mother’s mother, and even a woman so old that she is standing at the edge of her grave are all permitted to adorn themselves.
正如人们的俗话所说：六十岁的妇人跟六岁的女孩一样，听见鼓声就跑；这表明各个年纪的妇女心里都还年轻；她们既然都喜爱装饰，就都可以梳妆，不论年纪。
As people say in the popular adage: A woman of sixty years, like one of six, runs at the sound of the timbrel [tavla], implying that women of all ages are young in spirit; since they all take pleasure in their adornments, they are allowed to adorn themselves, regardless of age.
注：「鼓」，原文 טַבְלָא，即手鼓；与术语库中作「桌板」的同形词无关。
密释纳载 拉比犹大 说：妇女不可涂石灰，因为暂时叫她难看。《巴拉伊塔》 补充：可在节期中剥下的石灰他承认可以涂，因为眼下虽然难过，事后却会欢喜。
密释纳里教导说，拉比犹大 说：她不可在皮肤上涂石灰，因为这暂时叫她难看，她在节期中就会难过。
§ It was taught in the mishna that Rabbi Yehuda says: She may not apply lime to her skin because it renders her temporarily unattractive and she will be distressed during the Festival.
一条 《巴拉伊塔》 里教导，拉比犹大 说：妇女在节中日不可在皮肤上涂石灰，因为这暂时是她的羞辱，在石灰剥下以前她样子难看。
It is taught in a baraita: Rabbi Yehuda says: A woman may not apply lime to her skin on the intermediate days of a Festival because it is temporarily a disgrace to her, as she appears unattractive until it is peeled off.
可是 拉比犹大 承认：可以在节期中剥下的石灰，她在节中日可以涂；因为虽然她眼下难过，石灰叫她样子难看，事后石灰剥下、她看见效果时，她却会欢喜。
But Rabbi Yehuda concedes that with regard to lime that she can peel off during the Festival, she may apply it on the intermediate days of the Festival, as even though she is distressed now, as the lime renders her appearance unattractive, she will be happy afterward, when the lime is removed and she sees the results.
问：拉比犹大 接受「眼下难过、事后欢喜」的道理吗？《异教卷》开篇的密释纳说：拜偶像者的节日前三天，不可与他们交易、借贷、还债或收债。
革玛拉问：拉比犹大 难道接受这个理由，就是一件事虽然叫人难过，却因为事后会叫人欢喜而得许可吗？
The Gemara asks: But does Rabbi Yehuda accept this reasoning that it is permitted, despite the fact that it causes distress, because it will cause joy later?
我们岂不是在别处的密释纳（《异教卷》叶二正）里学过：在拜偶像者的节日以前三天，禁止与他们做生意，免得叫他们为自己的成功向偶像称谢。
Didn’t we learn elsewhere in a mishna (Avoda Zara 2a): On the three days before the holidays of idolaters, it is prohibited to do business with them, so as not to cause them to thank their idols for their success.
同样，在这几天禁止借给他们，禁止向他们借，禁止向他们还债，甚至禁止向他们收债。
Similarly, it is prohibited on these days to lend to them, to borrow from them, to repay a debt to them, or even to collect a debt from them.
（续上）拉比犹大 说可以收债，因为外邦人还债时难过；众拉比说眼下虽然难过，事后却会欢喜，所以禁止。可见他只看眼前的难过，不看事后的欢喜。
拉比犹大 说：在这段期间可以向他们收债，因为外邦人还债时是难过的。
Rabbi Yehuda says: One may collect a debt from them during this period, due to the fact that the gentile is distressed when he makes the payment.
众拉比对他说：他虽然眼下难过，事后却会欢喜，因为他卸下了债务；所以，在他的节日以前三天禁止向他收债。
The Rabbis said to him: Even though he is distressed now, he will be happy afterward, as he is relieved of the debt, and therefore, it is prohibited to collect a debt from him during the three days before his holiday.
可见在这条密释纳里，拉比犹大 只考虑眼下的难过，并不考虑过些时候会有的欢喜。
In this mishna, Rabbi Yehuda considers only the immediate distress and does not consider the joy that will be experienced after some time.
拉夫纳赫曼·巴尔·以撒 答：节日的律法不能与别处相比，节日许可的劳作都是眼下辛苦、事后欢喜的，比如烹煮烤饼费力，吃时却得享受。
拉夫纳赫曼·巴尔·以撒 说：节日的 哈拉哈 撇开不论，不能与别的领域相比；因为节日许可的一切劳作之所以许可，都是因为人眼下虽然为之辛苦，事后却会为之欢喜。
Rav Naḥman bar Yitzḥak said: Leave aside the halakhot governing a Festival, which cannot be compared to other areas, as all of the labors that are permitted on a Festival are permitted because even though one is distressed by them now, he will be happy about them afterward.
例如烹煮和烘烤是许可的，虽然预备食物要费力劳苦，因为食物预备好以后，吃它会带来享受和喜乐。
For example, cooking and baking are permitted even though preparing food involves effort and trouble, because eating the food after it is prepared provides pleasure and enjoyment.
拉维纳 另作解释：照 拉比犹大 的意见，外邦人还债总是难过的，还了以后也一样；一般而言，他也接受顾及事后欢喜的原则。
拉维纳 说了另一个解释：照 拉比犹大 的意见，论到还债，外邦人总是难过的，就是还了债以后也一样。
Ravina said a different explanation: According to Rabbi Yehuda, with regard to repaying a debt, a gentile is always distressed, even after he repays a debt.
可是一般而言，就是 拉比犹大 也接受顾及事后欢喜的原则。
However, in general, even Rabbi Yehuda accepts the principle of taking into account the joy that will be experienced at a later time.
拉夫犹大 说：以色列女子身体早熟而未成年，羞于体毛，穷的用石灰除毛，富的用细面，王家的女儿用 没药油，正如以斯帖记所说「先用……六个月」。
论到在身上涂石灰，拉夫犹大 说：以色列的女子身体已经成熟，却还没有到成年的年纪，就是不满十二岁的女孩，因身体早熟而羞愧，就设法除去身上多余的毛。
With regard to applying lime to one’s body, Rav Yehuda said: The daughters of Israel who reached physical maturity, but had not yet reached the age of majority, i.e., girls that were less than twelve years of age, and therefore embarrassed by their precocious physical development, would seek to remove the excess hair from their bodies.
她们当中穷的，用石灰涂抹皮肤来除毛。
The poor among them would smear their skin with lime in order to remove the hair.
富有的用细面涂抹自己来达到这目的，王家的女儿则用 没药油 涂抹自己。
The wealthy ones would smear themselves with fine flour for this purpose, and the daughters of kings would smear themselves with shemen hamor.
正如论到那些被带到亚哈随鲁王那里的女子，经上说：「先用 没药油 六个月」（以斯帖记 2:12）。
As it is stated with regard to the women who were brought to King Ahasuerus: “Six months with shemen hamor” (Esther 2:12).
问：没药油 是什么？拉夫胡纳·巴尔·希亚 说是名叫 斯塔克特 的香料；拉夫耶利米·巴尔·阿米 说是未长到三分之一的橄榄所榨的油，其酸性可以除毛。
革玛拉问：没药油 是什么？
The Gemara asks: What is shemen hamor?
拉夫胡纳·巴尔·希亚 说：这是名叫 斯塔克特 的香料。
Rav Huna bar Ḥiyya said: This is the perfume called setaket.
拉夫耶利米·巴尔·阿米 说：这是从还没有长到三分之一的橄榄榨出的橄榄油；这种酸性的油能有效除毛。
Rav Yirmeya bar Ami said: It is olive oil extracted from an olive that has not yet reached one-third of its growth; the acidic oil is effective as a depilatory.
《巴拉伊塔》 载 拉比犹大 说：密释纳凡提到「安皮基农」，都是指未长到三分之一的橄榄所榨的油；妇女涂它，因为它能除毛，又能柔润皮肤。
一条 《巴拉伊塔》 里教导，拉比犹大 说：密释纳凡提到安皮基农的地方，都是指从还没有长到三分之一的橄榄榨出的橄榄油。
It is taught in a baraita that Rabbi Yehuda says: Wherever the Mishna mentions anpikinon, it is referring to olive oil from an olive that has not yet reached one-third of its growth.
注：「安皮基农」，原文 אַנְפִּיקְנוֹן，是借自希腊语的词，指未熟橄榄所榨之油。
妇女为什么把它抹在身上呢？
And why do women spread it on the body?
因为它能除毛，又能柔润皮肤。
It is due to the fact that it removes the hair and pampers the skin.
拉夫贝瓦伊 给女儿逐个肢体涂石灰，女儿变得美丽，出嫁时得了四百第纳尔；邻居的外邦人照样做，一次涂遍全身，女儿死了。拉夫纳赫曼 说：他常喝啤酒，他的女儿需要涂石灰；我们不喝啤酒，女儿用不着。
相传 拉夫贝瓦伊 有一个女儿，他给她一个肢体一个肢体地涂石灰，使她的毛脱落，皮肤变白。
It was related that Rav Beivai had a daughter, and he spread lime on her limb by limb, which caused her hair to fall out and her skin to whiten.
她变得十分美丽，他把她嫁出去的时候，为她得了四百第纳尔。
She became so beautiful that when marrying her off, he took four hundred dinars for her.
在他邻近有一个外邦人，也有一个女儿，也想这样做。
There was a certain gentile in his neighborhood who also had a daughter and wanted to do this as well.
他一次就把石灰涂遍她全身，她就死了。
He spread her entire body with lime all at once, and she died.
那个外邦人说：贝瓦伊害死了我的女儿。
That gentile said: Beivai killed my daughter.
注：那外邦人直呼其名，不加「拉夫」的称号，所以正文只写「贝瓦伊」。
拉夫纳赫曼 说：拉夫贝瓦伊 经常喝啤酒，他的女儿们就需要涂石灰，因为啤酒使毛发生长；可是我们不喝啤酒，我们的女儿就不需要涂石灰，因为她们即使不这样做，毛发也很少。
Rav Naḥman said: Rav Beivai, who regularly drinks beer, his daughters require that they be smeared with lime, as beer causes hair growth, but we who do not drink beer, our daughters do not require that they be smeared with lime, as they have little hair even without this treatment.