← 转房卷总目·第一章 十五个女人
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 8 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）看见的人只当他是为了让水流得多些，并非有意改动 哈拉哈；人们只会以为水不够，才把水槽凿宽。
……凡看见的人都会说，他这样做是为了让水流得多些，他并无意改动 哈拉哈。
anyone watching would say that he did it to increase the water flow, and he did not intend to change the halakha.
人们反倒会以为，他凿宽水槽，只是因为水流不够。
Rather, they would think that he widened the water trough only because there was not enough water flow.
革玛拉再引一事：拉比以利亚撒·巴尔·撒督 说，他从学于沙迈学派的门徒 拉比约哈难·哈霍拉尼，见老师荒年只吃蘸盐的干饼；父亲叫他送去橄榄，老师见橄榄沾湿、恐已能受不洁，便婉言推说自己不吃橄榄。
革玛拉引另一相关出处。
§ The Gemara cites another relevant source.
来听：拉比以利亚撒·巴尔·撒督 说过：我在 拉比约哈难·哈霍拉尼 那里学习妥拉的时候——他是 沙迈学派 的门徒——我看见他在荒旱之年吃蘸盐的干饼。
Come and hear, as Rabbi Elazar bar Tzadok said: When I studied Torah with Rabbi Yoḥanan the Ḥorani, who was a disciple of Beit Shammai, I saw that he would eat dry bread in salt in years of drought.
我去把他吃得这样清苦的事告诉我父亲，父亲对我说：给他送些橄榄去；我就给他送了些橄榄去。
I went and informed my father of his meager meal, and he said to me: Take olives for him, and I took for him some olives.
他见橄榄被橄榄渗出的汁液沾湿了，这汁液会使它们能沾染不洁。
Rabbi Yoḥanan saw that they were moist with the liquid that oozes from olives, which renders them susceptible to ritual impurity.
他顾虑这些橄榄已经不洁了，就对我说：我不吃橄榄。
Concerned that they had already become ritually impure, he said to me: I do not eat olives.
他说话婉转，只说自己不吃橄榄，因为他不愿说出自己怕橄榄已经不洁，叫送礼的人难堪。
He spoke politely and stated that he did not eat olives because he did not wish to embarrass his benefactor by disclosing that he feared they had become ritually impure.
「送礼的人」指施恩送食物的 拉比以利亚撒·巴尔·撒督 之父。
拉比以利亚撒·巴尔·撒督 续述：父亲叫他去说，那装橄榄的桶曾凿过孔，只是被油渣堵住，所以留着湿气；既有孔，橄榄便不至能受不洁。密释纳：装腌橄榄的桶，沙迈学派 说不必凿孔，因橄榄渗出的汁不使其能受不洁。
拉比以利亚撒·巴尔·撒督 接着讲述。
Rabbi Elazar bar Tzadok continued his account.
我去告诉了我父亲。
I went and informed my father.
他对我说：你去对他说，那装橄榄的桶是凿过孔的，只是被油里的渣滓堵住了，所以里面还留着些湿气。
He said to me: Go and say to him that the barrel containing the olives was perforated, but it was clogged by sediments in the oil and therefore some moisture remained inside.
然而因为桶上有孔，这些橄榄并不因此能沾染不洁。
However, due to the presence of the hole, the olives were not rendered susceptible to ritual impurity.
我们在一条密释纳里学过这事：论到一桶腌橄榄，沙迈学派 说，它不必凿孔，因为从橄榄渗出的汁液不使它们能沾染不洁。
And we learned this in a mishna: With regard to a barrel of preserved olives, Beit Shammai say it does not need to be perforated, as the juice issuing from the olives does not render them susceptible to ritual impurity.
出处见《证言卷》第四章。
希列学派 说须凿孔，因橄榄汁算是油，能使橄榄受不洁；但他们承认，桶若凿了孔、后被渣滓堵住，橄榄仍洁净——液体须是人有意使它沾上，才使食物能受不洁，凿孔就显明他不要那汁液。
希列学派 说，它须要凿孔，因为他们认为橄榄的汁液算是油，所以会使橄榄能沾染不洁。
And Beit Hillel say that it does need to be perforated, as they maintain that the juice of olives is considered oil and it therefore renders the olives susceptible to ritual impurity.
希列学派 也承认：桶若凿了孔，后来被渣滓堵住，尽管橄榄上有湿气，它仍是洁净的。
And Beit Hillel concede that if the barrel was perforated and subsequently clogged by sediments it is ritually pure, despite the moisture on the olives.
因为液体只有在人有意使它沾上食物时，才会使食物能沾染不洁；桶上的孔清楚表明，人并不想要那汁液留在那里。
Since liquids render food susceptible to ritual impurity only if they were placed on them intentionally, the hole in the barrel clearly shows that one did not intend for the juice to be there.
本于利未记 11:37–38 之律：种子沾了水，再遇尸体，才算不洁；拉比们由此推出，食物须经人乐意沾湿，方能受不洁。
他在桶上钻了孔，就显明他不愿那橄榄汁留着，所以孔后来被堵住也无关紧要。
By boring a hole in the barrel he has rendered it obvious that he did not desire the presence of the olive juices, and therefore it does not matter that the hole became blocked.
《巴拉伊塔》 补述：拉比约哈难·哈霍拉尼 虽是沙迈的门徒，却始终只照希列学派的话行事。革玛拉推论：若沙迈学派照己见实行，这正是他的了不起之处；若他们不实行，他又有何过人之处？可见他们大体是照己见实行的。
这段 《巴拉伊塔》 补述：拉比约哈难·哈霍拉尼 虽是 沙迈 的门徒，他却总是只照 希列学派 的话行事。
The baraita adds: And although Rabbi Yoḥanan the Ḥorani was a disciple of Shammai, he always acted only in accordance with the statements of Beit Hillel.
革玛拉推论：若说 沙迈学派 照他们的见解实行，这就是 拉比约哈难·哈霍拉尼 的了不起之处，就是说，他因照 希列学派 的见解行事而受称许。
The Gemara infers: Granted, if you say that Beit Shammai acted in accordance with their opinions, this is Rabbi Yoḥanan the Ḥorani’s greatness, i.e., he is praised for acting in accordance with the opinion of Beit Hillel.
然而若说 沙迈学派 不照他们自己的裁定实行，那 拉比约哈难·哈霍拉尼 又有什么了不起、什么与众不同之处呢？
However, if you say that Beit Shammai did not act in accordance with their own rulings, what is the greatness and uniqueness of Rabbi Yoḥanan the Ḥorani?
由此可以推知，沙迈学派 大体上是照他们的见解实行的。
From here it can be inferred that Beit Shammai generally did act in accordance with their opinions.
革玛拉再引一证：有人问 拉比约书亚 女儿的同室妻当如何，他说这是两派所争；再问 哈拉哈 依谁，他说：你们何必把我的头塞在两座大山之间，我怕这两座山把我的脑壳压碎。
革玛拉补充：来听另一个证据。
§ The Gemara adds: Come and hear a different proof.
他们问 拉比约书亚：论到女儿的同室妻，哈拉哈 是怎样的？
They asked Rabbi Yehoshua: What is the halakha with regard to the rival wife of a daughter?
他对他们说：这是 沙迈学派 与 希列学派 之间所争的事。
He said to them: It is a matter of dispute between Beit Shammai and Beit Hillel.
他们接着问他：那么 哈拉哈 依照谁的话呢？
They continued to ask him: And in accordance with whose statement is the halakha?
他对他们说：你们为什么把我的头塞进两座大山之间，就是两种分歧的重大见解之间，在 沙迈学派 与 希列学派 之间呢？
He said to them: Why are you inserting my head between two great mountains, i.e., between two great disputing opinions, between Beit Shammai and Beit Hillel?
我怕这两座山会把我的脑壳压碎。
I fear lest these two mountains break my skull.
拉比约书亚 接着作证：耶路撒冷有两个大家族——出自本阿赫迈的 贝特采沃因家 与出自本梅科谢什的 贝特科法伊家，都是同室妻照希列学派另嫁所生的后裔，族中出过在祭坛上供职的大祭司。可见历代通行的做法正是如此。
不过，我要向你们为耶路撒冷的两个大家族作见证：一个是出自本阿赫迈镇的 贝特采沃因家，一个是出自本梅科谢什镇的 贝特科法伊家；他们都是同室妻的后裔，那些同室妻照 希列学派 的见解嫁了别人；从他们中间出了大祭司，在祭坛上供职。
However, I shall testify to you about two great families that were in Jerusalem, the Beit Tzevo’im family who came from the town of Ben Akhmai, and the Beit Kofai family from the town of Ben Mekoshesh: They were the descendants of rival wives who married others, in accordance with the opinion of Beit Hillel, and from them came High Priests who served on the altar.
「本阿赫迈」「本梅科谢什」照英译作镇名；一说是家族祖先之名。
所以我可以作证：历代公认的哈拉哈做法正是这样。
Accordingly, I can testify that this was the accepted halakhic practice throughout the generations.
革玛拉推论：若沙迈学派照己见实行，拉比约书亚 说「我怕」便有缘故——定论会使某些子女成 禁婚所生，那家族的后人或会报复。若他们不实行，他怕什么？革玛拉反诘：即便他们实行了，他又为何要怕？
革玛拉从这话推论：若说 沙迈学派 照他们的见解实行，这就是 拉比约书亚 说「我怕」的缘故：因为一条确定的哈拉哈裁定会意味着某些子女是 禁婚所生，而那家族的后人可能会向他报复。
The Gemara infers from this statement: Granted, if you say that Beit Shammai acted in accordance with their opinions, this is why Rabbi Yehoshua said: I fear, since a conclusive halakhic ruling would mean that certain children are mamzerim, and the descendants of that family might take vengeance upon him.
然而若说他们没有照自己的见解实行，他为什么要说「我怕」呢？
However, if you say that they did not act in accordance with their opinions, why did he say: I fear?
革玛拉反驳：即便 沙迈学派 照他们的裁定实行了，他说「我怕」，又是什么缘故呢？
The Gemara retorts: And even if Beit Shammai did act in accordance with their rulings, what is the reason that he said: I fear?
拉比约书亚 本人主张：唯有犯法庭死刑之罪的结合所生者才是 禁婚所生，犯 剪除 之罪者所生不是；照此同室妻转房所生的子女并非禁婚所生，他何必怕？革玛拉答：即便如此，那孩子仍是血统有瑕疵、不得任祭司，所以他仍有可怕之处。
拉比约书亚 岂不是说过：照他的见解，禁婚所生 只是那些该受法庭所施死刑之人的结合所生的，而不是那些该受 剪除 之人的结合所生的？
Didn’t Rabbi Yehoshua say that in his opinion a mamzer is only someone born from a union of those liable to receive the court-imposed capital punishments, not from those liable to receive karet.
兄弟之妻之禁属 剪除，不属法庭死刑；女儿的同室妻之禁由此而来。
若是这样，照 拉比约书亚 的见解，与人转房的同室妻所生的子女根本不是 禁婚所生，所以他没有理由怕人报复。
If so, in the opinion of Rabbi Yehoshua, the children of rival wives who entered into levirate marriage would not be mamzerim at all, and therefore he had no reason to fear reprisals.
革玛拉答：即便如此，他仍有可怕之处，因为同室妻所生的孩子虽不是 禁婚所生，却仍是血统有瑕疵的，不得任祭司职分。
The Gemara answers: Even if this is the case, nevertheless, he had something to fear, as, although the child of a rival wife would not be a mamzer, he would nevertheless be of flawed lineage and disqualified from the priesthood.
「血统有瑕疵」原文 פגום，指虽非禁婚所生，却失去祭司资格。
革玛拉补充：这可由寡妇之例由轻及重推出：寡妇之禁并不及于众人，只禁于大祭司，她的儿子尚且血统有瑕疵、不得任祭司；这同室妻之禁及于众人，连寻常以色列人也在内，她的儿子更该不得任祭司。
革玛拉补充说，这可以从寡妇的情形由轻及重推出：寡妇的禁令并不及于众人，她只禁嫁给大祭司，并不禁嫁给其他任何人，然而她的儿子尚且血统有瑕疵，不得任祭司职分；这同室妻的禁令一律及于众人，连寻常的以色列人也在内，她的儿子岂不更该不得任祭司职分吗？
The Gemara adds that this can be derived by an a fortiori inference from the case of a widow: Just as in the case of a widow, whose prohibition does not apply to all, as she is forbidden in marriage only to a High Priest and not to any other man, and yet the lineage of her son is flawed, as he is disqualified from the priesthood, the son of this rival wife should certainly be disqualified from the priesthood, as her prohibition applies equally to all, even regular Israelites.
寡妇禁嫁大祭司，见利未记 21:14；违禁所生之子为「失格者」，不得任祭司。
革玛拉顺带指出一处难处：人家问 拉比约书亚 的是同室妻，他答的却是同室妻的子女。革玛拉解释：他们问了两件事——一是同室妻的 哈拉哈 如何；二是若照希列学派她们豁免，那么照沙迈学派，她们未受 脱鞋礼 另嫁所生的子女又当如何。
革玛拉顺带指出上面讨论中的一个难处：他们问 拉比约书亚 的是同室妻，他回答他们的却是同室妻的子女。
§ Incidentally, the Gemara notes a problem with the above discussion: They asked Rabbi Yehoshua about rival wives, and he answered them about the children of rival wives.
他并没有论及同室妻本人。
He did not refer to the rival wives themselves.
革玛拉解释：他们问了他两件事：第一，论到同室妻，哈拉哈 是怎样的？
The Gemara explains: They asked him questions on two matters: First, what is the halakha with regard to rival wives?
你若说同室妻之事的 哈拉哈 依照 希列学派 的见解，她们是豁免的，那么照 沙迈学派，那些照 希列学派 未受 脱鞋礼 就嫁了别人的同室妻，她们所生的子女，哈拉哈 又是怎样的呢？
And if you say that the halakha in the case of rival wives is in accordance with the opinion of Beit Hillel and they are exempt, what is the halakha according to Beit Shammai in the case of the children of rival wives who, following Beit Hillel, married others without ḥalitza?
革玛拉问：拉比约书亚 既主张 哈拉哈 依希列学派，何必还论沙迈学派的见解？答：他的回答能解决另一个问题——照希列学派，再娶被休之妻者所生的孩子，是合格还是不得任祭司？
革玛拉问：这问题有什么实际的分别呢？
The Gemara asks: What difference does this question make?
既然 拉比约书亚 主张 哈拉哈 依照 希列学派 的裁定，又何必在这事上讨论 沙迈学派 的见解呢？
Since Rabbi Yehoshua maintains that the halakha is in accordance with the ruling of Beit Hillel, why even discuss Beit Shammai’s opinion on this matter?
革玛拉解释：他的回答能使人解决另一个问题，就是照 希列学派 的见解，再娶自己所休之妻的人所生的孩子。
The Gemara explains: His answer enables one to resolve a different issue, the case of a child of one who remarries his divorcée according to the opinion of Beit Hillel.
休妻再娶之禁见申命记 24:1–4。
一个被休的妇人，嫁过别人之后，又回头嫁给她先前的丈夫，她所生的孩子是合格的，还是不得任祭司职分？
Is the child of a divorcée who remarried her previous husband after she had been married to another man fit or disqualified from the priesthood?
革玛拉申明所问：能否由轻及重推论——寡妇只禁嫁大祭司，禁令不及于众人，她的儿子尚且血统有瑕疵；这同室妻的禁令一律及于众人，她的儿子岂不更该血统有瑕疵？
革玛拉详述：我们是否作这样一个由轻及重的推论：寡妇嫁给大祭司，她的禁令并不及于众人，因为她只禁嫁给大祭司，然而她的儿子尚且血统有瑕疵，不得任祭司职分；那么这同室妻，她的禁令一律及于众人，她的儿子岂不理当血统有瑕疵吗？
The Gemara elaborates: Do we say the following an a fortiori inference: And just as with regard to a widow married to a High Priest, whose prohibition does not apply to all, as she is prohibited in marriage only to a High Priest, and yet the lineage of her son is flawed as he is disqualified from the priesthood, so too, in the case of this rival wife, whose prohibition applies equally to all men, is it not right that her son should be of flawed lineage?
寡妇禁嫁大祭司，见利未记 21:14。
或者这个比较可以驳倒：寡妇本身因此失格，不得再嫁任何祭司，再娶的被休之妇本身却不失格。拉比约书亚 于是对他们说，他怕的是同室妻之事，若作定论恐怕引起争端（下接叶十六正）。
或者这个比较可以驳倒：寡妇有什么不同呢？她本身就因此失格，就是说，大祭司若与她同房，她便不得嫁给整个祭司职分中的任何人，连寻常祭司也在内；而再嫁前夫的被休之妇，她本身却并不因此不得嫁入祭司之家。
Or perhaps this comparison can be refuted: What about the fact that a widow is different, as she herself is disqualified from marrying a priest, i.e., if a High Priest has intercourse with her she is disqualified from marrying any member of the entire priesthood, including common priests, whereas a remarried divorcée herself is not disqualified from marrying into the priesthood?
「失格」原文 מִתְחַלֶּלֶת，与 失格者 同根。
拉比约书亚 对他们说：「我怕的是同室妻：我若就同室妻之事作出定论，恐怕会引起争端……」
And Rabbi Yehoshua said to them: I fear that if I issue a decisive ruling concerning rival wives this might lead to a conflict,