← 节仪卷总目·第二章 不可讲解
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 2 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）两说不相抵触：一处讲的是妥拉之言，一处讲的是买卖；在妥拉之言上他们诚实，在买卖上却不诚实。
……这一处讲的是妥拉之言，那一处讲的是买卖。
This case is referring to words of Torah, while that case is referring to commerce.
在妥拉之言上，他们是诚实的；在买卖上，他们却不诚实。
With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.
革玛拉回到车辇之工的题目：拉班约哈难·本·撒该 骑驴行路，门生 拉比以利亚撒·本·阿拉赫 骑驴随后，求他传授车辇之工一章；他以密释纳「不可对单独一人讲解」推辞，门生便求在他面前讲述自己所学。
革玛拉回到车辇之工的题目。
§ The Gemara returns to the topic of the Design of the Divine Chariot.
众贤士教导：有一件事，拉班约哈难·本·撒该 骑着驴在路上行走，他的门生 拉比以利亚撒·本·阿拉赫 骑着驴跟在他后面。
The Sages taught: An incident occurred involving Rabban Yoḥanan ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him.
拉比以利亚撒 对他说：我师啊，请教我车辇之工的一章。
Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot.
他对他说：我岂没有教过你们：车辇之工连对单独一人也不可讲解，除非他是智慧人，能凭自己领悟吗？
He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord?
拉比以利亚撒 对他说：我师啊，请容我在你面前讲述你所教我的一件事。
Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me.
就是说，他谦卑地请求在师傅面前讲述自己对这事的领悟。
In other words, he humbly requested to recite before him his own understanding of this issue.
他对他说：你讲吧。
He said to him: Speak.
拉班约哈难·本·撒该 立刻下驴，以外衣蒙头，坐在橄榄树下的石头上，说：你讲解车辇之工，神的临在与我们同在，服役的天使伴随我们，我岂可骑在驴上？门生一开讲，火从天降，环绕田间众树，众树都唱起诗来。
拉班约哈难·本·撒该 立刻从驴上下来，用外衣把头蒙上，以示敬畏，坐在一棵橄榄树下的石头上。
Immediately, Rabban Yoḥanan ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree.
拉比以利亚撒 对他说：我师啊，你为什么从驴上下来？
Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey?
他说：你正在讲解车辇之工，神的临在与我们同在，服役的天使伴随着我们，我怎能骑在驴上呢？
He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey?
拉比以利亚撒·本·阿拉赫 立刻开始讲论车辇之工，阐发其义，就有火从天降下，环绕田间所有的树，所有的树都开始唱诗。
Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.
众树所唱的是诗篇第一百四十八篇。有天使从火中应声说：这正是车辇之工，正如你所讲解的。拉班约哈难·本·撒该 起身亲吻门生的头，称颂神赐给亚伯拉罕这样一个能讲能行的后裔。
它们唱的是什么诗呢？
What song did they recite?
「所有在地上的，大鱼和一切深洋……结果的树木和一切香柏树……都当赞美耶和华」（诗篇 148:7–14）。
“Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14).
注：「所有在地上的」一句见诗篇 148:7，「结果的树木和一切香柏树」见 148:9；「都当赞美耶和华」照 148:7 末句。
有一位天使从火中应声说：这正是车辇之工，正如你所讲解的。
An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded.
拉班约哈难·本·撒该 站起来，亲吻 拉比以利亚撒·本·阿拉赫 的头，说：以色列的神、主是应当称颂的，他赐给我们的祖先亚伯拉罕一个像你这样的儿子，懂得领悟、探究、讲解车辇之工。
Rabban Yoḥanan ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot.
有人讲经讲得好，行经却行得不好；有人行经行得好，讲经却讲得不好；你却是讲得好，也行得好。
There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well.
我们的祖先亚伯拉罕啊，你是有福的，因为 以利亚撒·本·阿拉赫 是从你身中出来的。
Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.
注：这里直呼其名而未称「拉比」，故正文直书中文。
这事传到 拉比约书亚 耳中时，他正与 祭司拉比约西 同行，二人也要讲解车辇之工。那天正是夏至，天上无云，此时却满天云彩，云中显出彩虹般的形状，服役的天使聚来聆听，如同人聚来看新郎新妇的欢喜。
革玛拉记述：这些事，就是他的同伴 拉比以利亚撒·本·阿拉赫 的这段故事，在 拉比约书亚 面前述说的时候，他正与 祭司拉比约西 一同走在路上。
The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest.
他们说：我们也来讲解车辇之工吧。
They said: We too shall expound the Design of the Divine Chariot.
拉比约书亚 就开始讲解。
Rabbi Yehoshua began expounding.
那天正是夏至，天上本没有云。
And that was the day of the summer solstice, when there are no clouds in the sky.
天空却布满了云彩，云中出现一种像虹的形状。
Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud.
服役的天使聚集前来聆听，好像人们聚集前来观看新郎新妇的欢喜一般。
And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.
祭司拉比约西 把这事述说给 拉班约哈难·本·撒该 听。后者称他们和生他们的母亲有福，又说自己梦见与他们同坐西奈山，天上有声音召他们上去，那里有宽大的宴厅、华美的卧榻；他们与门生、门生的门生都被请入迎见神临在的第三等。
祭司拉比约西 去了，把这些事在 拉班约哈难·本·撒该 面前述说；拉班约哈难·本·撒该 对他说：你们都是有福的，生你们的母亲是有福的；我的眼睛是有福的，因为见到了像你们这样的门生。
Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥanan ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these.
至于你们和我，我在梦中看见我们坐在西奈山上，有天上的声音从天而降，临到我们说：上到这里来，上到这里来！因为有宽大的 宴厅 和华美的卧榻，已为你们铺设好了。
As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you.
你们、你们的门生，以及你们门生的门生，都被请入第三等，就是那些配得迎见神的临在的人。
You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.
注：「第三等」原文 כַּת שְׁלִישִׁית，指在神的临在面前迎见的三等义人中的第三等。
革玛拉质疑：《巴拉伊塔》 记 拉比犹大之子拉比约西 说有三场讲论，师徒相承，却没有列入 拉比以利亚撒·本·阿拉赫。答：既讲论、又有人在他面前讲论的才列入。再问：哈纳尼亚·本·哈基奈 面前没人讲论，为何列入？答：他是在一位曾于师前讲论的人面前讲论的。
革玛拉提出疑问：真是这样吗？
The Gemara poses a question: Is that so?
岂不是有一则 《巴拉伊塔》 教导说：拉比犹大之子拉比约西 说：讲论有三场。
But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.
注：「讲论」原文 הַרְצָאוֹת，指在师长面前陈述奥秘之学。
就是说，经上记载曾讲论奥秘传承的贤士有三位：拉比约书亚 在 拉班约哈难·本·撒该 面前讲论这些事；拉比阿奇瓦 在 拉比约书亚 面前讲论；哈纳尼亚·本·哈基奈 在 拉比阿奇瓦 面前讲论。
In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥanan ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥananya ben Ḥakhinai lectured before Rabbi Akiva.
可是 拉比以利亚撒·本·阿拉赫 却没有列在其中，虽然有见证说他曾在 拉班约哈难·本·撒该 面前讲论。
However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥanan.
革玛拉解释：自己讲论、也有人在他面前讲论的，就列入；自己讲论、却没有人在他面前讲论的，就不列入。
The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included.
革玛拉问：哈纳尼亚·本·哈基奈 岂不是没有人在他面前讲论，却也列入了吗？
The Gemara asks: But wasn’t there Ḥananya ben Ḥakhinai, who was not lectured to, and yet he is included?
革玛拉回答：哈纳尼亚·本·哈基奈 至少是在一位曾于自己老师面前讲论的人面前讲论的，所以他也列入了。
The Gemara answers: Ḥananya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.
众贤士教导：四个人进了果园，就是涉足妥拉最高深的奥秘：本·阿扎伊、本·佐玛、阿赫尔 即 以利沙·本·阿武亚 与 拉比阿奇瓦。最年长的那一位嘱咐其余三人：到了纯净的大理石那里，不可说「水啊」，因为说谎话的必不得立在神眼前。
众贤士教导：有四个人进了果园，就是涉足妥拉最高深的奥秘；他们是：本·阿扎伊、本·佐玛、阿赫尔——就是「另一个人」，这是对 以利沙·本·阿武亚 的称呼——以及 拉比阿奇瓦。
§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva.
注：「果园」原文 פַּרְדֵּס，喻指妥拉最高深的奥秘之学。
他们当中最年长的 拉比阿奇瓦 对他们说：你们到了上界，来到纯净的大理石那里时，虽然看来像水，也不要说「水啊，水啊」，因为经上说：「说谎话的，必不得立在我眼前」（诗篇 101:7）。
Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).
四人各有结局：本·阿扎伊 窥看神的临在就死了，应了「圣民之死极为宝贵」；本·佐玛 窥看后受了伤害，失了心智，应了「你得了蜜吗？只可吃够而已」；阿赫尔 砍了幼苗，成了背道者；唯有 拉比阿奇瓦 平安出来。
革玛拉接着讲述他们各人的遭遇：本·阿扎伊 窥看了神的临在，就死了。
The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died.
经上论到他说：「在耶和华眼中，看圣民之死极为宝贵」（诗篇 116:15）。
And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15).
本·佐玛 窥看了神的临在，就受了伤害，就是失了心智。
Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind.
经上论到他说：「你得了蜜吗？
And with regard to him the verse states: “Have you found honey?
只可吃够而已，恐怕你过饱就呕吐出来」（箴言 25:16）。
Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16).
阿赫尔 砍断了树苗的嫩枝。
Aḥer chopped down the shoots of saplings.
就是说，他成了背道者。
In other words, he became a heretic.
拉比阿奇瓦 平安出来了。
Rabbi Akiva came out safely.
革玛拉述说 本·佐玛 善于讲解经文、能找出隐微的证据：有人问阉狗可否，他引「在你们的地上也不可这样行」，凡在你们地上的都不可阉。又问怀孕的童女可否嫁大祭司，这要看是否顾虑 撒母耳 的说法。（下接叶十五正）
革玛拉讲述 本·佐玛 的伟大：他精于讲解妥拉，能找出隐微的证据。有人问 本·佐玛：阉狗，按 哈拉哈 怎样？
The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog?
禁止阉割的经文与祭牲的残疾并列，似乎可以推出：不能献为祭物的牲畜，便可以阉割。
The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering.
他对他们说：经上说：「凡睾丸损伤的，或是压碎的，或是破的，或是骟的，不可献给耶和华；在你们的地上也不可这样行」（利未记 22:24），由此我们学到：凡在你们地上的牲畜，你们都不可这样行。
He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing.
他们又问 本·佐玛：被认作童女的女子怀了孕，按 哈拉哈 怎样？
They also asked ben Zoma: A woman considered to be a virgin who became pregnant, what is the halakha?
大祭司只可娶童女；他可以娶她吗？
A High Priest may marry only a virgin; is he permitted to marry her?
答案取决于这一点：我们要不要顾虑 撒母耳 的说法？
The answer depends on the following: Are we concerned for the opinion of Shmuel?
撒母耳 说：「……」
Shmuel says:
注：本句下接叶十五正首段：「……我能多次行房而不见血。」