← 节仪卷总目·第一章 众人都有义务
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 3 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）所引经文：「世上有哪一国能像你的民以色列，是地上独一的国呢？」
……「世上有哪一国能像你的民以色列，是地上独一的国呢？」（《历代志上》17:21）。
“And who is like Your people, Israel, one nation in the land?” (I Chronicles 17:21).
和合本作「世上有何民能比你的民以色列呢？」；原文 גּוֹי אֶחָד בָּאָרֶץ（地上独一的国），讲法系于「独一」，故照革玛拉读法译。
拉比以利亚撒·本·亚撒利雅 又开讲「智慧人的言语好像刺棍」：刺棍引牛走犁沟、为世界生出粮食，妥拉的话也引学习的人离死路、走生路。革玛拉问：刺棍可移动，妥拉的话也会变动吗？所以经上又说「钉子」，是固定的。
革玛拉补述：拉比以利亚撒·本·亚撒利雅 又开讲，教导说：经上记着：「智慧人的言语好像刺棍；会中之师的言语又像钉稳的钉子，都是一个牧者所赐的」（《传道书》12:11）。
The Gemara adds: And Rabbi Elazar ben Azarya also commenced his lecture and taught: It is written: “The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given by one shepherd” (Ecclesiastes 12:11).
妥拉的话为什么比作刺棍？
Why are matters of Torah compared to a goad?
是要告诉你：正如刺棍引导母牛走在她的犁沟里，为世界生出赖以活命的粮食，妥拉的话也引导学习它的人离开死亡之路，走上生命之路。
To tell you that just as this goad directs the cow to her furrow to bring forth sustenance for life to the world, so too the words of Torah direct those who study them from the paths of death to the paths of life.
革玛拉问：若是这样，同一比喻也可推出：正如刺棍可以移动、并不固定，妥拉的话也随境况而可移动，不是恒久不变的。
The Gemara asks: If so, derive the following from that same analogy: Just as this goad is movable and not rigid, so too matters of Torah are movable in accordance with circumstance and are not permanent.
所以经上说「钉子」，钉子是固定不动的。
Therefore, the verse states: “Nails,” which are permanent.
又问：钉子日久耗损、只减不增，妥拉的话也会日渐减少吗？所以经上说「钉稳的」——此词与「栽种」同根，妥拉的话如植物一样生长繁衍。「会中之师」指分成许多群体研读妥拉的学者，他们之间常有争论：有的说不洁、有的说洁净，有的禁、有的许，有的判无效、有的判有效。
革玛拉又问：若是这样，也可以这样解释：正如钉子日久耗损，只减不增，妥拉的话也逐渐减少，不会增长。
The Gemara further asks: If so, one can explain as follows: Just as this nail is diminished in size and does not expand, as it wastes away over time, so too matters of Torah are gradually diminished and do not expand.
所以经上说「钉稳的」：正如栽种的植物生长繁衍，妥拉的话也生长繁衍。
Therefore, the verse states: “Well fastened [netuim].” Just as this plant [neti’a] flourishes and multiplies, so too matters of Torah flourish and multiply.
「钉稳的」原文 נְטוּעִים，与「栽种的植物」נְטִיעָה 同根。
「会中之师」：这是指妥拉学者，他们分成许多群体，坐着研读妥拉。
“Those that are composed in collections [ba’alei asupot]”: These are Torah scholars who sit in many groups [asupot] and engage in Torah study.
「会中之师」原文 בַּעֲלֵי אֲסֻפּוֹת，革玛拉读作「群体之主」，אֲסֻפּוֹת 即「群体」。
这些群体之间常有争论：有的贤哲判定某物或某人不洁，有的判定洁净；有的禁止某事，有的许可；有的判某物无效，有的判有效。
There are often debates among these groups, as some of these Sages render an object or person ritually impure and these render it pure; these prohibit an action and these permit it; these deem an item invalid and these deem it valid.
人或许会说：众说纷纭，我怎能学妥拉？经上说这些话「都是一个牧者所赐的」：一位神所赐，一位领袖摩西从神口中传出，经上说「神吩咐这一切的话」。贤哲的见解都出于妥拉或先知，因此妥拉之学虽解说纷繁，仍是一体。
人或许会说：既然妥拉里有这么多不同的意见，我如今怎能学习妥拉呢？
Lest a person say: Now, how can I study Torah when it contains so many different opinions?
经上说：这些都是「一个牧者所赐的」。一位神赐下它们；一位领袖，即 摩西，从万物之主——愿他受称颂——口中把它们说出来，正如经上所记：「神吩咐这一切的话」（《出埃及记》20:1）。
The verse states that they are all “given from one shepherd.” One God gave them; one leader, i.e., Moses, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words” (Exodus 20:1).
「话」用复数，表明神把十诫的一切解释都传下来了。
The plural form “words” indicates that God transmitted all the interpretations of the Ten Commandments.
既然贤哲总是以妥拉本身或先知的话作为自己意见的出处，妥拉之学尽管解说与应用繁多，仍有一种统一。
Since the Sages invariably utilize the Torah itself or the statements of the prophets as the sources for their opinions, there is a certain unity to the study of Torah, despite the numerous explanations and applications.
所以你这学生要使耳朵如漏斗，得一颗明辨的心，去听判不洁者与判洁净者、禁者与许者、判无效者与判有效者的话。拉比约书亚 听了这些讲解，说：有 拉比以利亚撒·本·亚撒利雅 住在其中的世代，不算孤儿。
所以你这学生也要使耳朵像漏斗一样，为自己得一颗明辨的心，既听判定不洁者的话，也听判定洁净者的话；既听禁止者的话，也听许可者的话；既听判为无效者的话，也听判为有效者的话。
So too you, the student, make your ears like a funnel and acquire for yourself an understanding heart to hear both the statements of those who render objects ritually impure and the statements of those who render them pure; the statements of those who prohibit actions and the statements of those who permit them; the statements of those who deem items invalid and the statements of those who deem them valid.
拉比约书亚 听见这些讲解，就对他们说了这番话：有 拉比以利亚撒·本·亚撒利雅 住在其中的世代，不算是孤儿，也就是说，不算没有领袖。
When Rabbi Yehoshua heard these interpretations, he said to them in these words: No generation is considered orphaned, i.e. without a leader, if Rabbi Elazar ben Azarya dwells among it.
革玛拉问：两位门徒何不一开始就直说？答：是因为一件旧事。巴拉伊塔记载：拉比约西·本·杜尔马斯基特 到吕大去问候 拉比以利以谢，后者问他：今日学堂里有什么新意？
革玛拉问：可是 拉比约哈难·本·贝罗卡 与 拉比以利亚撒·希斯玛 本该把 拉比以利亚撒·本·亚撒利雅 的这些话直接告诉 拉比约书亚，不必迟疑。
The Gemara asks: But Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma should have told Rabbi Yehoshua these statements of Rabbi Elazar ben Azarya directly, without delay.
他们起初为什么迟疑呢？
Why did they hesitate at first?
革玛拉答：他们迟疑，是因为曾发生过的一件事。
The Gemara answers: They were hesitant due to an incident that occurred.
正如一则 《巴拉伊塔》 所教导的：有一件事，拉比约西·本·杜尔马斯基特 到吕大去问候 拉比以利以谢。
As it is taught in a baraita: There was an incident involving Rabbi Yosei ben Durmaskit, who went to greet Rabbi Eliezer in Lod.
英译作 拉比以利以谢，下句起作 拉比以利亚撒；原文此处校作 אֱלִיעֶזֶר，吕大又是 拉比以利以谢 的居处，同一事亦见《双手卷》4:3 作 拉比以利以谢，故本段至本面第十一段一律写 拉比以利以谢。
拉比以利以谢 对他说：今日学堂里有什么新意？
Rabbi Elazar said to him: What novel idea was taught today in the study hall?
拉比约西 说：贤哲聚会、计票表决：亚扪与摩押虽不属以色列地，因与之相邻，安息年要在那里分出穷人什一。贤哲为当分哪一种什一而争论，所以须投票定下这条 哈拉哈。
拉比约西·本·杜尔马斯基特 对他说：贤哲聚会，计票表决，得出结论：约旦河东的亚扪地与摩押地虽不属以色列地，安息年与什一的 哈拉哈 本不适用于那里，但因这两地与以色列地相邻，安息年时要在那里分出穷人什一。
Rabbi Yosei ben Durmaskit said to him: The Sages assembled, counted the votes, and concluded that although the lands of Ammon and Moab on the eastern side of the Jordan River are not part of Eretz Yisrael, and therefore the halakhot of the Sabbatical Year and tithes should not apply to them, as these lands are adjacent to Eretz Yisrael, one separates the poor man’s tithe there in the Sabbatical Year.
由于贤哲争论当分哪一种什一，他们须投票，以定下这方面的 哈拉哈。
Since the Sages debated which tithes should be separated, they had to take a vote to determine the halakha in this regard.
拉比以利以谢 发怒说：约西，伸出手来，接住你的眼睛吧！他伸手接住了自己的眼睛。他哭着念「耶和华与敬畏他的人亲密」——贤哲虽不知其中真正的道理，却得出了正确的结论。
拉比以利以谢 发怒，对他说：约西，伸出你的双手，接住你的眼睛吧——它们就要从眼眶里掉出来了。
Rabbi Elazar said to him in anger: Yosei, extend your hands and catch your eyes, which are about to come out of their sockets.
英译作 拉比以利亚撒；理由见上段注，写 拉比以利以谢。
他伸出双手，接住了自己的眼睛。
He extended his hands and caught his eyes.
拉比以利以谢 哭了，念这节经文说：「耶和华与敬畏他的人亲密；他必将自己的约指示他们」（《诗篇》25:14）；也就是说，贤哲虽不知其中真正的道理，却得出了正确的结论。
Rabbi Elazar wept and said the verse: “The counsel of the Lord is with them who fear Him; and His covenant, to make them know it” (Psalms 25:14), i.e., the Sages arrived at the correct conclusion, although they were unaware of the proper rationale behind it.
原文此处仍作 רַבִּי אֶלְעָזָר，照上段校改写 拉比以利以谢。
拉比以利以谢 叫他去对学堂里的贤哲说：不必为你们的表决担心，你们并未立什么新规。我从 拉班约哈难·本·撒该 领受，一脉师承：这是从西奈传给摩西的 哈拉哈，亚扪与摩押在安息年分穷人什一。缘故是：出埃及上来的人攻取了许多城，从巴比伦上来的人在第一圣殿被毁后却没有再攻取。
拉比以利以谢 叫 拉比约西·本·杜尔马斯基特 去对学堂里的贤哲说：不必为你们的表决担心，以为你们或许判得不当，因为你们其实根本没有设立什么新规。
Rabbi Elazar said to Rabbi Yosei to go and say to the Sages in the study hall: Do not be concerned with regard to your counting, that you might not have ruled properly, as you have not in fact instituted a new ordinance at all.
英译作 拉比以利亚撒；理由见本面第六段注。
我从 拉班约哈难·本·撒该 领受的传统就是这样，他从他的老师听来，他的老师又从老师那里听来：这是从西奈传给摩西的 哈拉哈，在亚扪与摩押，安息年要分出穷人什一。
This is the tradition that I received from Rabban Yoḥanan ben Zakkai, who heard from his teacher, and his teacher from his teacher: It is a halakha transmitted to Moses from Sinai that in Ammon and Moab one separates the poor man’s tithe in the Sabbatical Year.
这是什么缘故呢？
What is the reason?
出埃及上来的人攻取了许多城邑，第一圣殿被毁之后，从巴比伦上来的人却没有攻取这些城。
Those who ascended from Egypt conquered many cities, and those who ascended from Babylonia did not conquer them after the destruction of the First Temple.
出埃及上来者对以色列地的初次祝圣只及于当时，不及永远，因它系于以色列人的攻取；从巴比伦上来的人把这些城撇在一边，不算以色列地。他们在安息年于那里耕种收割，分出穷人什一，让以色列地的穷人在安息年有所倚靠。
这个分别很要紧，因为出埃及上来的人对以色列地的初次祝圣，只使它在当时成圣，并不永远成圣，因为那系于以色列人对这地的再度攻取。
This difference is important, because the first consecration of Eretz Yisrael, by those who ascended from Egypt, caused it to be sanctified only for its time and it was not sanctified forever, as that depended on the renewed conquest of the land by the Jewish people.
从巴比伦上来的人把这些城撇在一边，即使犹太人重新在那里定居，也不把它们算作以色列地。
And those who ascended from Babylonia left those cities aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there.
他们在安息年仍在这些地方耕种收割，并分出穷人什一，好让以色列地那些前几年收入不足的穷人，在安息年能倚靠那里的出产，从这份什一中得到接济。
They would plow and harvest in these places in the Sabbatical Year and tithe the poor man’s tithe, so that the poor of Eretz Yisrael, who did not have sufficient income from the previous years, could rely upon that produce in the Sabbatical Year, receiving help from this tithe.
有教导说：拉比以利以谢 心里平静之后，说：愿神使约西的眼睛回到原处。果然回复了。正因这事，拉比约书亚 的门徒起初迟疑，直到老师鼓励才说出所闻。
有教导说：拉比以利以谢 心里平静下来之后，说：愿神喜悦，使 拉比约西·本·杜尔马斯基特 的眼睛回到原处。
It was taught that after Rabbi Elazar’s mind was put at ease, he said: May it be God’s will that Rabbi Yosei’s eyes should return to their place.
英译作 拉比以利亚撒；理由见本面第六段注。
他的眼睛果然回复了。
And indeed his eyes returned.
正因这件事——门徒讲述自以为新的见解，拉比以利以谢 却严厉回应——拉比约书亚 的门徒才迟疑着不讲所听到的，直到老师鼓励他们才说。
Due to this event, in which Rabbi Elazar responded harshly when his disciple related what he considered a novel idea, the students of Rabbi Yehoshua hesitated to recount what they had heard until their teacher encouraged them to do so.
众拉比教导：怎样算痴愚者？夜里独自外出的、睡在坟地的、撕裂自己衣服的。拉夫胡纳 说：须这几样征兆同时具备才算；拉比约哈难 说：有一样就算。
众拉比教导：怎样的人算是痴愚者？
§ The Sages taught: Who is considered an imbecile?
夜里独自外出的，睡在坟地的，以及撕裂自己衣服的。
One who goes out alone at night, and one who sleeps in a cemetery, and one who rends his garment.
有记载说，拉夫胡纳 说：要等这些征兆同时都出现在他身上，才有痴愚者的律法身份。
It was stated that Rav Huna said: One does not have the halakhic status of an imbecile until there are all of these signs present in him at the same time.
拉比约哈难 说：即使只出现其中一样征兆，他也算是痴愚者。
Rabbi Yoḥanan said: He is considered an imbecile even due to the appearance of one of these signs.
革玛拉问：所讨论的是什么情形？若他是在疯癫中做这些事，一样就够了；若不是疯癫，而是事出有因，就是全都做也不该算痴愚者。
革玛拉问：所讨论的案例是什么情形？
The Gemara asks: What are the circumstances of the case under discussion?
他若是以疯癫的方式做这些事，那么即使只出现一样征兆，也应足以判他为痴愚者。
If he performs them in a deranged manner, then even the appearance of one sign should be enough to classify him as an imbecile.
他若不是以疯癫的方式做，而是有缘故才这样做，那么即使全都做了，也不应判他为痴愚者。
If he does not perform these actions in a deranged manner, but has a reason to act this way, then even if he performs all of them he should not be deemed an imbecile.
（下接叶四正）革玛拉答：巴拉伊塔说的是以疯癫方式做这些事，但每一样单独看都可另作合理解释：睡坟地，可说是要让污灵降在他身上；夜里独行，可说是发热要凉快一下；撕衣服，可说是满怀心事、不知不觉撕了。虽有这些解释，他既然全都做了，就算……
革玛拉答：其实，这则 《巴拉伊塔》 说的是以疯癫的方式做这些事的人，只是每一样单独看，都可以作合理的解释。
The Gemara answers: Actually, the baraita is referring to one who performs these actions in a deranged manner, but each action on its own could be explained rationally.
睡在坟地的，可以说他是为了让污灵降在他身上。
With regard to one who sleeps in the cemetery, one could say that he is doing so in order that an impure spirit should settle upon him.
这样做虽然不当，但既然事出有因，就不是疯癫的征兆。
Although it is inappropriate to do this, as there is a reason for this behavior it is not a sign of madness.
夜里独自外出的，可以说或许是热病缠身，他要让自己凉快一下。
And with regard to one who goes out alone at night, one could say that perhaps a fever took hold of him and he is trying to cool himself down.
至于撕裂衣服的，可以说他是个满怀心事的人，因忧虑而不知不觉地撕了自己的衣服。
And as for one who tears his garments, one could say that he is a man engaged in thought, and out of anxiety he tears his clothing unintentionally.
尽管有这些可能的解释，他既然把这些事全都做了，就被认为是……
Despite these possible explanations, since one performed all of these together they are considered