← 安息日卷总目·第一章 安息日的出运
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 5 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。
厕所另当别论，因它可厌；澡堂未曾用来洗澡，仍可祷告。
厕所另当别论，因为它可厌。
the bathroom is different, as it is disgusting.
一处地方一旦称作厕所，就成了可厌之地，不再合于祷告。
Once a place is called a bathroom it is disgusting and no longer fit for prayer.
澡堂却不然：他没有真在里头洗过澡以先，那里仍合于祷告。
However, until he actually bathes in a bathhouse it remains fit for prayer.
澡堂里不可问安——「平安」是神的名之一（士师记 6:24）。
《托塞夫塔》 里教过：澡堂里不可向人问安。
It was taught in the Tosefta: There is no greeting [shalom] others permitted in the bathhouse.
革玛拉 指出：这一句正帮着 拉夫哈姆努纳 奉 乌拉 之名所说的：人不可在澡堂里向朋友道平安，因为「平安」是神的名之一，正如经上说：「基甸在那里为耶和华筑了一座坛，起名叫『耶和华沙龙』」（士师记 6:24）。
The Gemara comments that this statement supports the opinion of Rav Hamnuna in the name of Ulla, who said: It is forbidden for a person to greet [shalom] his friend in the bathhouse because Shalom is one of the names of God, as it is stated: “And Gideon built there an altar for God and he called Him Lord Shalom” (Judges 6:24).
所以「平安」一语不可在不体面的地方出口。
Therefore, it is prohibited to utter the word shalom in a dishonorable place.
那么「信实」二字也该禁了？答：「信实的神」是形容，「耶和华沙龙」却是圣名本身。
革玛拉 问：若是这样，「信实」这样的话也该禁在厕所里说了，因为经上写着：「他是信实的神，守约施慈爱」（申命记 7:9）。
The Gemara asks: But if so, words connoting faithfulness are also forbidden to say in the bathroom, as it is written “The faithful God who keeps the covenant and the kindness” (Deuteronomy 7:9).
你若说果然如此、厕所里不可用「信实」这个词——拉瓦·巴尔·梅哈西亚 岂不是说 拉夫哈马·巴尔·古尔亚 说 拉夫 说：厕所里说「信实」是可以的？
And if you say that it is indeed so, that it is forbidden to use the language of faithfulness in the bathroom, didn’t Rava bar Meḥasseya say that Rav Ḥama bar Gurya said that Rav said: It is permitted to say faithfulness in the bathroom?
革玛拉 答：两个词有分别。那里，神的名本身并不是那样称呼的——我们把那一句译作「信实的神」。这里，神的名本身却称作「沙龙」，正如经上写着：「他起名叫『耶和华沙龙』。」那不是个形容词，本身就是一个圣名。
The Gemara answers: There is a difference between the terms: There, the name of God itself is not called in that way, as we translate it as “the faithful God.” However, here, the name of God Himself is called Shalom, as it is written: “And he called Him Lord Shalom.” It is not an adjective, but a holy name in and of itself.
赠人礼物当告诉他——神把安息日赐给 以色列，便吩咐摩西去告诉他们。
既引了他名下的一条断语，革玛拉 便另举 拉瓦·巴尔·梅哈西亚 说 拉夫哈马·巴尔·古尔亚 说 拉夫 说的一句：人赠礼物给别人，须叫他知道是自己给的。
Incidental to the halakhic statement in his name, the Gemara also cites another statement that Rava bar Meḥasseya said that Rav Ḥama bar Gurya said that Rav said: One who gives a gift to another must inform him that he is giving it to him.
正如经上说：「你们务要守我的安息日，因为这是你我之间世世代代的证据，使你们知道我耶和华是叫你们成为圣的」（出埃及记 31:13）。
As it is stated: “Only keep My Shabbatot for it is a sign between Me and you for your generations to know that I am God Who sanctifies you” (Exodus 31:13).
神把 安息日 赐给 以色列 的时候，吩咐摩西把这事告诉他们。
When the Holy One, Blessed be He, gave Shabbat to Israel, He told Moses to inform them about it.
一段 《巴拉伊塔》 里也这样教：经上说「因为我耶和华是叫你们成为圣的」，意思是神对摩西说：我库房里有一件好礼物，名叫 安息日，我要把它赐给 以色列。
That was also taught in a baraita: The verse states: “For I am God Who sanctifies you,” meaning that the Holy One, Blessed be He, said to Moses: I have a good gift in My treasure house and Shabbat is its name, and I seek to give it to Israel.
你去把这事告诉他们。
Go inform them about it.
拉班西缅·本·迦玛列 由此说：人送一块饼给小孩，须叫他母亲知道是自己给的。
From here Rabban Shimon ben Gamliel said: One who gives a gift of bread to a child needs to inform his mother that he gave it to him.
革玛拉 问：他当怎样待那孩子，好叫他母亲知道他给了礼物呢？
The Gemara asks: What does he do to the child, so that his mother will know that he gave him a gift?
阿巴耶 说：给他抹上油，或在他眼圈上抹一点蓝，显眼些。
Abaye said: He should smear him with oil or place blue shadow around his eye in an obvious manner.
他母亲一看见，问起来，他就会说某人给了他一块饼。
When the mother of the child notices and asks him about it, he will tell her that so-and-so gave him a piece of bread.
革玛拉 问：如今我们既顾虑油与眼影上有邪术，赠礼的人当怎么办呢？
The Gemara asks: And now that we are concerned about witchcraft involving oil or eye shadow, what should one who gives a gift do?
拉夫帕帕 说：就拿他给孩子吃的那一样东西抹在他身上。
Rav Pappa said: He should smear him with food of the same type that he gave him to eat.
拉夫哈马·巴尔·哈尼纳 说不必告诉；两说各就一样——易显与不易显。
论到这条 哈拉哈 本身，革玛拉 问：果真如此么？
With regard to the halakha itself, the Gemara asks: Is that so?
拉夫哈马·巴尔·哈尼纳 岂不是说过：人赠礼物给朋友，不必叫他知道？神叫摩西面上发光，经上论摩西却说：「摩西不知道自己的面皮因耶和华和他说话就发了光」（出埃及记 34:29）。
Didn’t Rav Ḥama bar Ḥanina say: One who gives a gift to his friend need not inform him, as God made Moses’ face glow, and nevertheless it is stated with regard to Moses: “And Moses did not know that the skin of his face shone when He spoke with him” (Exodus 34:29)?
革玛拉 答：这不难。
The Gemara answers: This is not difficult.
拉夫哈马·巴尔·哈尼纳 说不必告诉他，说的是那早晚要显出来的事。
When Rav Ḥama bar Ḥanina said that he need not inform him, he was referring to a matter that is likely to be revealed.
拉班西缅·本·迦玛列 说须告诉他，说的是那不见得会显出来的事。
When Rabban Shimon ben Gamliel said that he needs to inform him, he was referring to a matter that is not likely to be revealed.
革玛拉 问：若是这样，安息日 岂不是早晚要显出来的么——把安息日连同别的诫命一并告诉他们，本是免不了的。
The Gemara asked: If so, isn’t Shabbat likely to be revealed, as it will be necessary to inform them of Shabbat together with the other mitzvot?
何以摩西还要另去把安息日告诉他们呢？
Why was Moses asked to inform them about Shabbat separately?
革玛拉 答：它的赏赐不见得会显出来；这样一件绝大的礼物，非另告诉他们不可。
The Gemara answers: The giving of its reward is not likely to be revealed, and it was necessary to inform them about so extraordinary a gift.
拉夫希斯达 以祭司之分悬赏 拉夫 的新语；拉瓦·巴尔·梅哈西亚 两传而两得。
革玛拉 述说：拉夫希斯达 手里拿着从一头牛上分出来归祭司的两份。
The Gemara relates that Rav Ḥisda would take in his hand two gifts of the priesthood separated from an ox.
他说：谁来奉 拉夫 的名对我说一条我没听过的 哈拉哈，我就把这两份给他。
He said: Anyone who comes and tells me a new halakha in the name of Rav, I will give these gifts to him.
拉瓦·巴尔·梅哈西亚 对他说，拉夫 是这样说的：人赠礼物给朋友，须叫他知道，正如经上说：「使你们知道我耶和华是叫你们成为圣的。」他就把那礼物给了 拉瓦·巴尔·梅哈西亚。
Rava bar Meḥasseya said to him, Rav said as follows: One who gives a gift to his friend needs to inform him, as it stated: “To know that I am God Who sanctifies you.” He gave the gift to Rava bar Meḥasseya.
拉瓦·巴尔·梅哈西亚 对 拉夫希斯达 说：拉夫 的诸 哈拉哈 在你看来这样宝贵么？
Rava bar Meḥasseya said to Rav Ḥisda: Are the halakhot of Rav so beloved to you?
拉夫希斯达 对他说：是的。
Rav Ḥisda said to him: Yes.
拉瓦·巴尔·梅哈西亚 对他说，拉夫 还说过这一句：细毛于穿它的人为贵重（拉夫雅各·恩登注）——意思是：惟有惯用精致之物的人，才识得它的好处。
Rava bar Meḥasseya said to him, this is what Rav said: Fine wool is precious to those who wear it (Rav Ya’akov Emden), meaning only a person who is used to delicate items can appreciate their quality.
拉夫希斯达 听了很欢喜，对他说：这话是 拉夫 说的么？
Rav Ḥisda said to him excitedly: Did Rav say that?
后一句我比头一句还中意。
The latter statement is preferable to me more than the first.
我手里若还有一份礼物，必也给了你。
And if I were holding another gift I would give it to you.
人不可偏爱一子：雅各多给约瑟两塞拉重的细毛，列祖便下了埃及。
拉瓦·巴尔·梅哈西亚 又说 拉夫哈马·巴尔·古尔亚 说 拉夫 说：人万不可在众子之中另眼看待一个，偏疼他。
And Rava bar Meḥasseya said that Rav Ḥama bar Gurya said that Rav said: A person should never distinguish one of his sons from among the other sons by giving him preferential treatment.
只因雅各多给约瑟两 塞拉 重的 细毛，做成那件彩衣，过于给其余的儿子，他哥哥们就嫉妒他；事情辗转而下，我们的列祖终于下了埃及。
As, due to the weight of two sela of fine wool [meilat] that Jacob gave to Joseph, beyond what he gave the rest of his sons, in making him the striped coat, his brothers became jealous of him and the matter unfolded and our forefathers descended to Egypt.
当住新立之城：罗得说琐珥「甚小」，「נא」数五十一，比所多玛五十二年为近。
拉瓦·巴尔·梅哈西亚 又说 拉夫哈马·巴尔·古尔亚 说 拉夫 说：人总当寻一座近来才立的城去住——就是新近建起来的；因为立城的日子既近，那里的罪孽就少，居民还不及在那里犯下许多罪。
And Rava bar Meḥasseya said that Rav Ḥama bar Gurya said Rav said: A person should always seek and dwell in a city whose settling took place in the recent past, meaning that it was recently established, as due to the fact that its settling is recent its sins are few, as its residents have not yet had the opportunity to commit many sins there.
正如经上记罗得对天使说：「看哪，这座城又小又近，容我逃到那里」（创世记 19:20）。
As it is stated that Lot said to the angel: “Behold, here is this city that is close to run away to and it is small” (Genesis 19:20).
「近」字是什么意思呢？
What is the meaning of the word close?
你若说：那是路近、城又实在小——他何必对天使说这话呢？
If you say: That it is close in distance and truly small, why did he need to say that to the angel?
他们岂不看得见么？
Didn’t they see it?
所以「近」字必是说它立城的日子近，就是新近才有人住，因而罪孽还少。
Rather, the meaning of the word close must be because its settling was close, that it had been recently settled, and therefore its sins were few.
拉比阿维恩 说：哪一节经文教我们 琐珥 比别的城新呢？
Rabbi Avin said: What is the verse that teaches us that Zoar was newer than the other cities?
正如经上写着：「容我逃到那里（נָא）」（创世记 19:20）——「נא」二字（נ 与 א）的数值是五十一，而所多玛已有五十二年。
As it is written: “I will escape there please [na]” (Genesis 19:20); the numerological value of nun alef, the letters of the word na, is fifty-one, while Sodom was fifty-two years old.
所多玛安逸的年日
And Sodom’s tranquil period