← 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 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）拉比约书亚 接着说：至于同室妻所生的儿女，他可以作证，他们并不失格，因为他们的后裔曾作大祭司。
「……至于同室妻所生的儿女，我向你们作证，他们并不失格，因为如前所说，他们的后裔曾作大祭司。」
whereas with regard to the children of rival wives, I testify to you that they are not disqualified, since, as stated, their descendants served as High Priests.
革玛拉再引一证：在 拉比多撒·本·哈基拿 的时候，女儿的同室妻被准许嫁给亡夫的兄弟。可见 沙迈学派 确曾照自己的主张行事；革玛拉据诸证断定确是如此。
革玛拉说：来听另一处出处，可见 沙迈学派 确曾照自己的主张行事：在 拉比多撒·本·哈基拿 的时候，女儿的同室妻被准许嫁给亡夫的兄弟。
§ The Gemara states: Come and hear another source that indicates Beit Shammai did act upon their opinions: In the time of Rabbi Dosa ben Harkinas, the rival wife of a daughter was permitted to the brothers.
注：英译作 Rabbi Dosa ben Harkinas，库里正式写法为 Harekinas，照库写。
由此可推知，沙迈学派 确曾照自己的主张行事。
Conclude from this that Beit Shammai did act in accordance with their opinions.
革玛拉总结这些证据：诚然，由这些出处可推知，沙迈学派 确曾把他们的裁决付诸实行。
The Gemara summarizes these proofs: Indeed, conclude from these sources that Beit Shammai did put their rulings into practice.
革玛拉引出这事的原委：人们得知 拉比多撒·本·哈基拿 准许女儿的同室妻，众拉比深感为难，因他是大贤，其裁决分量极重；可是他年迈目昏，不能来学堂，众人也不便立刻去问他。
既然上面那条出处只是一件大事的一部分，革玛拉便引出这件事本身。
§ Since the last source is only part of a larger incident, the Gemara cites the matter itself.
在 拉比多撒·本·哈基拿 的时候，众贤哲准许女儿的同室妻嫁给亡夫的兄弟。
In the time of Rabbi Dosa ben Harkinas the Sages permitted the rival wife of a daughter to the brothers.
换句话说，人们得知 拉比多撒·本·哈基拿 认定女儿的同室妻是被准许的。
In other words, it became known that Rabbi Dosa ben Harkinas deemed permitted a daughter’s rival wife.
这事在众拉比眼中甚为难办，因为他是一位大贤，他偏向 沙迈学派 的裁决分量极重。
And this matter was difficult in the eyes of the Rabbis because he was a great Sage and his decision in favor of Beit Shammai carried great weight.
他们又不能立刻去见他，因为他年纪极老，眼目昏花，以致不能来到学堂。
They could not approach him immediately, as he was very old and his eyes had dimmed so much that he was incapable of coming to the study hall.
众人商议谁去告诉他这事须加澄清：拉比约书亚 自愿前往，其后是年少而为当代大贤的 拉比以利亚撒·本·亚撒利雅，再后是 拉比阿奇瓦。他们来到 拉比多撒·本·哈基拿 家门口，婢女进去通报，他便请他们进来。
他们说：谁去告诉他，这件事需要澄清呢？
They said: And who will go and notify him that this matter requires clarification?
拉比约书亚 对他们说：我去。
Rabbi Yehoshua said to them: I will go.
他们问：在他之后谁去？
They asked: And who shall go after him?
他们选了 拉比以利亚撒·本·亚撒利雅，他虽然年少，却是当代的大贤之一。
They selected Rabbi Elazar ben Azarya, who was one of the great Sages of the generation, notwithstanding his youth.
他们又问：在他之后谁去？
They further inquired: And who after him?
拉比阿奇瓦。
Rabbi Akiva.
他们去了，站在 拉比多撒·本·哈基拿 家的门口。
They went and stood at the entrance of Rabbi Dosa ben Harkinas’s house.
他的婢女进去对他说：拉比，以色列的贤哲们来见你了。
His maidservant entered and said to him: Rabbi, the Sages of Israel have come to you.
他对她说：让他们进来。他们便进去了。
He said to her: Let them enter, and they entered.
拉比多撒·本·哈基拿 拉住旧识 拉比约书亚，让他坐在金床上。后者请他也唤另一位门生来坐，并说出是 拉比以利亚撒·本·亚撒利雅；老人久不到学堂，竟问：我们的同伴 亚撒利雅 有儿子了吗？
拉比多撒·本·哈基拿 拉住早已相识的 拉比约书亚，让他坐在一张金床上，因为 拉比多萨 极其富有。
Rabbi Dosa ben Harkinas grabbed Rabbi Yehoshua, with whom he was already acquainted, and sat him on a bed of gold, as Rabbi Dosa was extremely wealthy.
拉比约书亚 对他说：拉比，请你也唤你另一位门生，让他坐下。
Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit.
他请他把另一位贤哲也唤来；与大学者说话时，称其余每位贤哲为他的门生，乃是尊敬之礼。
He asked him to call the other Sage as well, as it is a mark of respect when speaking to a great scholar to call every other Sage his disciple.
他对他说：是谁？
He said to him: Who is it?
拉比约书亚 答道：拉比以利亚撒·本·亚撒利雅。
Rabbi Yehoshua replied: Rabbi Elazar ben Azarya.
拉比多萨 说：我们的同伴 亚撒利雅 有儿子了吗？
Rabbi Dosa said: And does our colleague Azarya have a son?
注：亚撒利雅 即 拉比以利亚撒·本·亚撒利雅 之父，新立条目。
他因年老，又久不到学堂，从未听说过此人。
Due to his old age and prolonged absence from the study hall he had not heard of him.
拉比多撒·本·哈基拿 为 拉比以利亚撒·本·亚撒利雅 诵《诗篇》「我从前年幼，现在年老」一节，意谓学者之子也必成为学者，便让他坐在金床上。拉比约书亚 又请他唤另一位门生，就是约瑟的儿子 拉比阿奇瓦；老人说：你就是那名声传遍天下的人么？坐吧，我儿，愿以色列中多有像你这样的人。
拉比多撒·本·哈基拿 为 拉比以利亚撒·本·亚撒利雅 诵念这节经文：「我从前年幼，现在年老，却未见过义人被弃，也未见过他的后裔讨饭。」（《诗篇》37:25）
Rabbi Dosa ben Harkinas recited this verse about Rabbi Elazar ben Azarya: “I have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread” (Psalms 37:25).
他解释这节经文，意思是妥拉学者的儿子也会成为妥拉学者。
He interpreted this verse to mean that the son of a Torah scholar also becomes a Torah scholar.
他拉住他，让他坐在一张金床上。
He grabbed him and sat him on a bed of gold.
拉比约书亚 对他说：拉比，请你也唤你另一位门生，让他坐下。
Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit.
他对他说：那是谁？
He said to him: Who is that?
他对他说：约瑟的儿子 拉比阿奇瓦。
He said to him: Akiva ben Yosef.
注：原文作「阿奇瓦·本·约瑟」（עקיבא בן יוסף），不带「拉比」称号；库里只立 拉比阿奇瓦，照库写，并以「约瑟的儿子」译出父名，同《祝祷卷》叶六十三正之例。
拉比多萨 对他说：你就是约瑟的儿子 拉比阿奇瓦，名声从世界这一端传到那一端的那位吗？
Rabbi Dosa said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other?
注：同上句，原文作「阿奇瓦·本·约瑟」。
连 拉比多萨 也听说过 拉比阿奇瓦 是一位伟人的名声。
Even Rabbi Dosa had heard of Rabbi Akiva’s reputation as a great man.
坐下，我儿，坐下。
Sit, my son, sit.
愿以色列中多有像你这样的人。
May the likes of you multiply in Israel.
他们出于礼貌不立刻提出正事，先绕着各条 哈拉哈 与他讨论，直到说到女儿的同室妻。他答道：这是 沙迈学派 与 希列学派 的分歧，哈拉哈 依从后者。他们说：可是人们引你的名，说 哈拉哈 依从前者？
出于礼貌，他们不想立刻提出这件事。
Out of courtesy, they did not wish to broach the subject immediately.
他们先绕着他讨论各条 哈拉哈，直到说到女儿的同室妻一案。
Rather, they began to encircle him with deliberations on different halakhot, until they came to the case of the rival wife of a daughter.
他们对他说：关于女儿的同室妻，哈拉哈 如何？
They said to him: What is the halakha with regard to the rival wife of a daughter?
他说：这是 沙迈学派 与 希列学派 之间的分歧。
He said that it is a matter of dispute between Beit Shammai and Beit Hillel.
他们问他：哈拉哈 依从谁的说法？
They asked him: According to whose statement is the halakha?
他对他们说：哈拉哈 依从 希列学派 的意见。
He said to them: The halakha is in accordance with the opinion of Beit Hillel.
他们对他说：可是人们岂不是引你的名，说 哈拉哈 依从 沙迈学派 的意见吗？
They said to him: But didn’t they say in your name that the halakha is in accordance with the opinion of Beit Shammai?
他问：你们听到的是「多撒」作此裁决，还是只听到「本·哈基拿」？他们说只听到后者。他便说：那就难怪了，我有个弟弟，是撒但的长子，名叫 约拿单·本·哈基拿，属沙迈门下，这裁决是他作的。
他对他们说：你们听到的是「多撒」·本·哈基拿作了这项裁决，还是听到是「本·哈基拿」说的？
He said to them: Did you hear that Dosa ben Harkinas issued this ruling, or did you hear that it was stated by ben Harkinas?
注：此句的要点在于名字只说了父名「本·哈基拿」，未说出本名「多撒」，故名字照字面音译成中文，不写罗马字；「多撒」即 拉比多撒·本·哈基拿 本人。
他们对他说：拉比，指着你的性命起誓，我们听到的只是「本·哈基拿」。
They said to him: On your life, Rabbi, we heard simply ben Harkinas.
他对他们说：若是这样，就不足为奇了，因为我有一个弟弟，是撒但的长子，就是说，他极其敏锐，又像鬼魔一样胆大妄为。
He said to them: If so, it is no wonder, as I have a younger brother who is the firstborn of the Satan, i.e., he is extremely sharp and as brazen as a demon.
他名叫 约拿单·本·哈基拿，属于沙迈的门生。
And his name is Yonatan, and he is among the disciples of Shammai.
注：原文只说「他名叫约拿单」，为能渲染，写其全名 约拿单·本·哈基拿（新立条目）。
这项裁决就是他作的。
It is he who issued this ruling.
拉比多撒·本·哈基拿 叮嘱：小心别让他拿 哈拉哈 压倒你们，他手里有三百条论证，证明女儿的同室妻被准许。但你们不必担忧，我指天地为证：先知 哈该 曾坐在我家这只臼上，说过三件 哈拉哈，其一就是女儿的同室妻受禁。
拉比多撒·本·哈基拿 又说：你们要小心，别让他在这件事上拿 哈拉哈 把你们压倒，因为他手里有三百条论证，证明女儿的同室妻是被准许的。
Rabbi Dosa ben Harkinas added: And beware that he not batter you with halakhot in this matter, as he has with him three hundred proofs with regard to the rival wife of a daughter that she is permitted.
然而你们不必为这事本身担忧，因为我呼天唤地在我面前作证：先知 哈该 曾坐在这只臼上——这臼因其历史意义而保存在我家里——我有传承，他说过三件 哈拉哈：第一，女儿的同室妻受禁。
However, you need not worry about the issue itself, as I call as witnesses before me the heavens and the earth that on this very mortar, which was preserved in my house due to its historical importance, Haggai the prophet sat, and I have a tradition that he said three matters of halakha: First, that the rival wife of a daughter is forbidden.
哈该 所说的另两件：亚扪与摩押在安息年要交穷人的什一，因为那里不算以色列地；又可以接纳卡尔杜人与达莫人为归化者，不必担心其中混有犹太人，以致他们成了 禁婚所生。
第二，约旦河东亚扪与摩押境内的 哈拉哈 裁决，虽与以色列地的相近，却不全然相同，因为那里的居民在安息年要交穷人的什一。
Second, that the halakhic rulings for the territories of Ammon and Moab in Transjordan, although similar to those of Eretz Yisrael, are not exactly the same, as their residents tithe the poor man’s tithe in the Sabbatical Year.
注：英文此句的 halakhic 未注入术语，正文仍写 哈拉哈，若未渲染，请主会话改为「哈拉哈」。
第七年让田地全然休耕的规定，并不施行于亚扪与摩押，因为它们不属以色列地。
The total abandonment of fields in the seventh year does not apply in Ammon and Moab, as they are not part of Eretz Yisrael.
在这些地方，人反倒须把穷人的什一交给以色列地的穷人，因为以色列地在安息年没有什一。
Instead, in those areas one must bring the poor man’s tithe to the paupers of Eretz Yisrael, as there are no tithes in Eretz Yisrael in the Sabbatical Year.
最后，哈该 作证说：可以接纳卡尔杜人与达莫人为归化者，不必担心其中混有犹太人，以致他们是 禁婚所生，不得进入会众。
Lastly, Haggai testified: And one accepts converts from the Karduyin and the Tarmodim, without concern that there might be Jews mingled among them, which could render them mamzerim and prohibited from entering the community.
注：卡尔杜人英译作 Karduyin（下文作 Karduyim），达莫人即 Tarmodim，地名照《列王纪上》9:18 和合本「达莫」，均写中文。
有教导说：他们进去时同走一门，出来时分走三门，想找到 拉比多萨 的弟弟。拉比阿奇瓦 碰上了他；约拿单·本·哈基拿 把反对 希列学派 的论难全都向他提出，他一一应对。
有贤哲教导说：他们进去的时候，都从一个门进去。
The Sage taught: When they entered, they all entered through one entrance.
出来的时候，却从三个门出来，想设法找到 拉比多萨 的弟弟。
When they left, they left through three entrances, in an effort to try to find Rabbi Dosa’s brother.
拉比阿奇瓦 碰上了他。
Rabbi Akiva encountered him.
约拿单·本·哈基拿 把他反对 希列学派 意见的所有论难都向他提出，他都站立得住，就是说，拉比阿奇瓦 能逐条回应。
Yonatan ben Harkinas raised against him all of his objections to the opinion of Beit Hillel, and he withstood him, i.e., Rabbi Akiva was able to respond to all of them.
注：「站立得住」，原文 עָמַד בּוֹ，意为经得起他的论难。
约拿单·本·哈基拿 恼怒道：你就是名声传遍天下的那位？你虽得了大名，却还不及放牛的。拉比阿奇瓦 谦逊地答道：我连放羊的都还不及——放羊的比放牛的更等而下之。
约拿单·本·哈基拿 恼怒起来，对他说：你就是约瑟的儿子 拉比阿奇瓦，名声从世界这一端传到那一端的那位吗？
Yonatan ben Harkinas grew angry and said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other?
注：原文作「阿奇瓦·本·约瑟」，照库写 拉比阿奇瓦，父名以中文译出。
你有福了，得了这样的大名，可你还没有达到放牛人的程度。
Be happy that you have merited a great name, and yet you have not yet reached the level of cattle herders.
放牛人通常是粗简的人，连寻常事理都不熟悉，更不必说 哈拉哈 了。
Cattle herders were generally simple individuals who were not familiar even with ordinary matters, and certainly not with halakha.
拉比阿奇瓦 以他一贯的谦逊对他说：我连放羊人的程度也还没有达到；放羊人被看作比放牛人更差，因为他们不配作证。
Rabbi Akiva said to him with characteristic modesty: And I have not even reached the level of shepherds, who are considered even worse than cattle herders, as they are unfit for giving testimony.
既提到先知 哈该 的三件裁决，革玛拉便逐一讨论。亚扪与摩押在安息年交穷人的什一，是因为许多城邑当初由出埃及的人征服，归自巴比伦的人却未再征服；而初次的成圣只在当时有效，并不永久有效。
既然提到了先知 哈该 的几条 哈拉哈，革玛拉便在这里讨论它们。
§ Since the halakhot of the prophet Haggai were mentioned, the Gemara discusses them here.
哈该 说，亚扪与摩押在安息年要交穷人的什一，因为夫子说过：有许多城邑是从埃及上来的人所征服的，却不是第一圣殿被毁之后从巴比伦归回的人所征服的。
Haggai said that Ammon and Moab tithe the poor man’s tithe in the Sabbatical Year, as the Master said: Many cities were conquered by those who returned from Egypt, and were not conquered by those who returned from Babylonia after the destruction of the First Temple.
以色列地的初次成圣，就是从埃及上来的人所施行的，只使它在当时成圣，并不使它永远成圣，因为以色列地日后的成圣，取决于犹太人重新征服这地。
And the initial consecration of Eretz Yisrael, by those who returned from Egypt, sanctified it for its time and did not sanctify it forever, as the future sanctification of Eretz Yisrael depended on the renewed conquest of the land by the Jewish people.
「初次成圣」原文 קְדוּשָּׁה רִאשׁוֹנָה，指约书亚时代入迦南所成的地之圣洁。
归自巴比伦的人有意把这些地方撇在一旁，即使犹太人重新在那里定居，也不算作以色列地；那里在安息年照常耕种收割，交穷人的什一，好让以色列地的穷人在安息年有所倚靠。
从巴比伦归回的人把那些地方撇在一旁，即使犹太人在那里重新定居之后，也不把它们算作以色列地。
And those who returned from Babylonia left those places 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，并交穷人的什一，好让以色列地那些前几年收入不足的穷人可以倚靠它。
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 them.
这样，在安息年，穷人便从这份什一得着接济。
Consequently, in the Sabbatical Year the poor received help from this tithe.
哈该 又宣告：可以接纳卡尔杜人与达莫人为归化者。革玛拉问：拉米·巴尔·以西结 岂不在 《巴拉伊塔》 中教导说，不可接纳卡尔杜人为归化者？拉夫阿施 答：他说的是卡尔图人，不是卡尔杜人，俗话也说：卡尔图人是不合格的。
哈该 又宣告说：可以接纳卡尔杜人与达莫人为归化者。
§ Haggai also declared: And one accepts converts from the Karduyim and the Tarmodim.
革玛拉问：是这样吗？
The Gemara asks: Is that so?
拉米·巴尔·以西结 岂不是在一条 《巴拉伊塔》 中教导说：不可接纳卡尔杜人为归化者吗？
But didn’t Rami bar Yeḥezkel teach in a baraita: One does not accept converts from the Karduyim?
拉夫阿施 说：拉米·巴尔·以西结 所说的是卡尔图人，不是卡尔杜人。
Rav Ashi said: Kartuyim, not Karduyim, was stated by Rami bar Yeḥezkel.
「卡尔杜人」原文 קַרְדּוֹיִים，「卡尔图人」原文 קַרְתּוֹיִים，两名只差 ד 与 ת 一个字母。
正如人们常说的俗话：卡尔图人是不合格的。
As people say in common discourse: The Kartuyim are unfit.
另有一说：拉米·巴尔·以西结 教导的是不可接纳卡尔图人为归化者；有人问，卡尔图人岂不就是卡尔杜人，那便与 拉比多撒·本·哈基拿 所传的相抵触了？拉夫阿施 答：不然，两者各是一类，俗话说卡尔图人是不合格的。
另有人传述这段讨论，说法稍有不同。
And there are those who say a slightly different version of this discussion.
拉米·巴尔·以西结 教导说：不可接纳卡尔图人为归化者。
Rami bar Yeḥezkel taught: One does not accept converts from the Kartuyim.
那么，卡尔图人岂不就是卡尔杜人吗？
What, is it not the case that Kartuyim is the same as Karduyim?
若是这样，拉米·巴尔·以西结 的 《巴拉伊塔》 便与 拉比多撒·本·哈基拿 的话相抵触了。
If so there is a contradiction between the baraita of Rami bar Yeḥezkel and the statement of Rabbi Dosa ben Harkinas.
英译作 Rabbi Dosa ben Harkinas，库里正式写法为 Harekinas，照库写。
拉夫阿施 说：不然，卡尔图人自成一类，卡尔杜人另成一类，正如人们所说：卡尔图人是不合格的。
Rav Ashi said: No; the Kartuyim are one discrete category and the Karduyim are another discrete category, as people say: Kartuyim are unfit.
拉比约哈难 与长老们都说：不可接纳达莫人为归化者。革玛拉问：他真这样说过吗？我们在密释纳里学过：凡从利金城来的血渍衣物都是洁净的，因可推定它们属于外邦人。
拉比约哈难 和长老们都说：不可接纳达莫人为归化者。
Rabbi Yoḥanan and the Elders both say: One does not accept converts from the Tarmodim.
革玛拉问：拉比约哈难 真的这样说过吗？就是说，因为顾虑犹太人可能混在他们中间，所以不可接纳达莫人为归化者？
The Gemara asks: And did Rabbi Yoḥanan actually say this, that one does not accept converts from the Tarmodim due to a concern that Jews may have intermingled with them?
我们岂不是在一条密释纳里学过：凡从利金——以色列地边界上的一座城——带来的衣物，上面的血渍即使可能出自行经的妇人，也都是洁净的，因为可以推定这些衣物属于外邦人，而外邦行经妇人的血并不使人不洁。
But didn’t we learn in a mishna: All clothing with stains of blood that might be from a menstruating woman and that come from the city on the border of Eretz Yisrael called Rekem are ritually pure, as it can be assumed that they belong to gentiles, and the blood of a menstruating gentile woman is not ritually impure.
出处见《经期卷》第七章。利金（רֶקֶם）城名，和合本在民数记 31:8 将同名的米甸王译作「利金」，今借其译名。
拉比犹大 却判为不洁，因为那里的居民是归化者，却走了迷途，不再遵守妥拉的律法；从外邦人中来的血渍则是洁净的。革玛拉说：我们曾就此讨论过下面这个问题（下接叶十六背）。
拉比犹大 却判它为不洁，因为那地方的居民是归化者，却走了迷途。
And Rabbi Yehuda deems it ritually impure because those residents of that place are converts and are in error.
换句话说，利金的一些居民已经同化，不再遵守妥拉的各条 哈拉哈，因此须提防那些血渍其实出自行经的犹太妇人。
In other words, some of the inhabitants of Rekem assimilated and no longer observe the halakhot of the Torah, and therefore one must be wary lest the stains are in fact from a Jewish menstruating woman.
然而从外邦人中间来的血渍，却是洁净的。
Stains that came from among the gentiles, however, are ritually pure.
我们曾讨论过下面这个问题：……
And we discussed the following problem: