← 安息日卷总目·第十六章 凡圣书
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。
圣者所作的记号是要说明这一段不在它本处；拉比犹大·哈纳西 说不是为这缘故，乃是因为这一段自成一卷书。
——这一段不在它的本处，因为前一段并没有讲百姓起行的事。
that this is not its place, as the previous portion does not discuss the nation’s travels.
拉比犹大·哈纳西 说：作那记号不是为这缘故。
Rabbi Yehuda HaNasi says: It is not for that reason that signs were inserted.
乃是因为这一段自算作一卷书。
Rather, the signs are there because this portion is considered a book unto itself.
拉比撒母耳·巴尔·纳赫马尼 奉 拉比约拿单 之名说箴言 9:1「凿成七根柱子」指托拉的七卷书——这是依谁的意思呢？依 拉比犹大·哈纳西：创世记、出埃及记、利未记、民数记到「约柜往前行的时候」为止、那一段自成一卷、民数记其余的、并申命记。
革玛拉 问：拉比撒母耳·巴尔·纳赫马尼 奉 拉比约拿单 之名论「智慧建造房屋，凿成七根柱子」（箴言 9:1）一节所说的——他说那七根柱子就是托拉的七卷书——是依谁的意思呢？
The Gemara asks: According to whose opinion is that which Rabbi Shmuel bar Naḥman said that Rabbi Yonatan said, that with regard to the verse: “With wisdom she built her house, she carved its seven pillars” (Proverbs 9:1), these are the seven books of the Torah?
是依谁的意思呢？
According to whose opinion?
是依 拉比犹大·哈纳西 的意思，因为照他的数法，托拉有七卷书：创世记、出埃及记、利未记、民数记直到「约柜往前行的时候」为止、「约柜往前行的时候」那一段——那是自算一卷的、民数记其余的、并申命记。
It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy.
与 拉比犹大·哈纳西 相争的坦拿是 拉班西缅·本·迦玛列：他说将来这一段要从这里挪去，写在它本处；如今写在这里，是为分别头一次的责罚与第二次的责罚。第二次是民数记 11:1；头一次是 10:33「离开耶和华的山」——拉比哈尼纳之子拉比哈玛 说那是「离弃跟从神」。本处在哪里呢？拉夫阿施 说在旗号那一段。
革玛拉 问：与 拉比犹大·哈纳西 相争的是哪一位 坦拿 呢？
Who is the tanna who disagrees with Rabbi Yehuda HaNasi?
就是 拉班西缅·本·迦玛列。
It is Rabban Shimon ben Gamliel.
因为一条 《巴拉伊塔》 里教说 拉班西缅·本·迦玛列 说：将来这一段要从它如今所在之处挪去，写在它本该在的地方。
As it was taught in a baraita that Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, where it appears, and will be written in its proper place.
它既讲以色列人起行的事，前一段却不讲，何以还写在这里呢？
And why was it written here, even though it discusses the travels of the children of Israel, and the portion before it does not?
是为分别头一次的责罚与第二次的责罚。
It is in order to demarcate between the first punishment and the second punishment.
紧接着的第二次责罚是什么呢？
What is the second punishment that appears immediately afterward?
就是那一节：「众百姓发怨言，他们的恶语达到耶和华的耳中。耶和华听见了就怒气发作，使火在他们中间焚烧，直烧到营的边界」（民数记 11:1）。
It is the verse: “And the people complained wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1).
头一次的责罚是什么呢？
What is the first punishment?
就是那一节：「以色列人离开耶和华的山〔从神的山〕，往前行了三天的路程」（民数记 10:33）；拉比哈尼纳之子拉比哈玛 说：那是说他们离弃了跟从神〔离弃跟从神〕，急急地从西奈山逃开了。
It is the verse: “And they traveled from the mountain of God [mehar Hashem] for three days” (Numbers 10:33), and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [me’aḥarei Hashem] and hurriedly fled Mount Sinai.
革玛拉 问：若是这样，这一段的本处该在哪里呢？
The Gemara asks: And if so, where is the proper place for this paragraph?
拉夫阿施 说：在讲旗号的那一段里，那里记着以色列人在旷野怎样起行。
Rav Ashi said: In the portion of the flags, where there is a description of the manner in which the Jewish people traveled through the desert.
众贤面前提出一疑：托拉卷上没有字的空皮，安息日救不救呢？据我们所学「凑得出八十五个完好字母才救」——若连空皮也救，那卷子岂不因空皮就该救了么？答曰：破旧的托拉卷是另一样，那时它的圣分已废，空皮也不圣了。
众贤面前提出一疑：托拉卷上没有字的空皮，安息日当把它们从火里救出来呢，还是不救呢？
A dilemma was raised before the Sages: With regard to the blank folios of parchment of a Torah scroll, does one rescue them from the fire on Shabbat, or does one not rescue them from the fire?
你且来听这一疑的解法，就是我们所学的：托拉卷若已破旧，里头还凑得出八十五个完好的字母、如「约柜往前行的时候」那一段的字数，就把它从火里救出来；若凑不出，就不救。
Come and hear a resolution to this from that which we learned: With regard to a Torah scroll that is worn, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not one does not rescue it.
连空皮也救的话，那字数不足的托拉卷何以不救呢？
If even the blank folios are rescued, why would one not rescue a Torah scroll with fewer than the requisite number of letters?
岂不是单因它的空皮，就该救它了么？
Derive that this scroll may be rescued due to its blank folios.
革玛拉 答：破旧的托拉卷是另一样，因为到那时它的圣分已经废了，它的空皮也不算圣。
The Gemara answers: A Torah scroll that is worn is different, because at that point its sanctity is negated, and its blank folios are not sacred.
所以那卷子惟有里头还有八十五个字母，才可以救。
Therefore, one may rescue the scroll only if it contains eighty-five letters.
又一条巴拉伊塔说：托拉卷若被抹去，凑得出八十五字才救。何以呢——岂不该因空皮就救么？答曰：字迹之处被抹去的不是我的疑，因为那处原是靠字迹才圣的；我所疑的是上下、段与段之间、页与页之间、卷首卷尾的空白。再诘，答曰：那里所说的是空白已剪去抛了，单剩写字之处。
你且来听另一条 《巴拉伊塔》 所教的、另一样的解法：托拉卷若被抹去了，里头还凑得出八十五个完好的字母、如「约柜往前行的时候」那一段的字数，就把它从火里救出来；若凑不出，就不救。
Come and hear a different resolution from that which was taught in another baraita: With regard to a Torah scroll that was erased, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not, one does not rescue it.
这是为什么呢？
And why is that so?
岂不该单因它的空皮就救它么——那被抹去之处，断不比卷上的空皮更轻。
Derive that this scroll may be rescued due to its blank folios, as the erased section is surely no less significant than the blank folios of the scroll.
革玛拉 答：不是这样。
The Gemara answers: That is not so.
写字之处被抹去的情形，不是我所疑的，因为那处原是靠着那字迹才圣的。
In a case where the place of the writing is erased it is not a dilemma for me, as it is sacred due to the writing.
字迹既没有了，它的圣分也就没有了。
If the writing is gone, its sanctity is gone.
我所疑的，是上头下头的空白，段与段之间的空白，页与页之间的空白，卷首的空白，与卷尾的空白。
When it is a dilemma for me is with regard to the blank portions that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll.
革玛拉 又问：岂不该单因那仍存圣分的空白之处就救它么？
The Gemara asks again: Derive that this scroll may be rescued due to that area that is blank, whose sanctity remains.
革玛拉 回说：那里所说的，是空白已经剪去抛了，单剩下写字之处的情形。
The Gemara replies: There, it is referring to a case where the blank area was cut and thrown out, and all that remains is the place of the writing.
又据一条密释纳：上下、段间、页间、卷首卷尾的空皮，摸着它们的手就染不洁——可见空皮有托拉卷的圣分。答曰：那不足为凭，只怕它连在托拉卷上是另一样——那时托拉的圣分延到空白之处；它们单独存着就没有圣分了。
你且来听我们在一条密释纳里所学的、另一样的解法：众贤断说，上头下头的空皮、段与段之间的空皮、页与页之间的空皮、卷首的空皮与卷尾的空皮，都使摸着它们的手染上不洁。
Come and hear a different resolution from what we learned in a mishna: The Sages decreed that the blank folios that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll render the hands that touch them ritually impure.
可见那些空皮有托拉卷的圣分。
Apparently, the blank folios have the sanctity of a Torah scroll.
革玛拉 回说：这不足为凭，只怕空皮连在托拉卷上的时候是另一样——在那样的情形上，托拉的圣分延到那些空白之处。
The Gemara replies: That is not a proof, as perhaps when it is part of the Torah scroll, it is different, and in those circumstances the sanctity of the Torah extends to the blank portions.
它们单独存着的时候，就没有圣分了。
When they stand alone they have no sanctity.
那么再听另一条巴拉伊塔：空皮与异端之人的托拉卷，都不从火里救，任它们连同其中的神名在原处烧了。这岂不是指托拉卷的空皮说的么？答曰：不然，是指异端之人卷子的空皮。诘曰：他们的卷子本身尚且不救，还用说它们的空皮么？倒不如说：那话的意思是——异端之人的卷子如同空皮一样。
所以你且来听另一条 《巴拉伊塔》 所教的、另一样的解法：那些空皮与异端之人的托拉卷，都不从火里救出来；乃是任它们在原处烧了，连其中的神名一同烧。
Therefore, come and hear a different resolution from that which was taught in another baraita: With regard to the blank folios and the Torah scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names of God contained therein.
这岂不是指托拉卷的空皮说的么？
What, is this not referring to the blank folios of a Torah scroll?
革玛拉 驳这话说：不然，那是指异端之人卷子的空皮说的。
The Gemara rejects this: No, it is referring to the blank folios of the scrolls of heretics.
革玛拉 诧异这话说：异端之人的卷子本身尚且不救，还用说他们卷子的空皮不救么？
The Gemara is surprised at this: Now, with regard to the scrolls of heretics themselves, one does not rescue them; is it necessary to say that one does not rescue their blank folios?
倒不如说：那话的意思是——异端之人的卷子如同空皮一样。
Rather, this is what it is saying: And the scrolls of heretics are like blank folios.
接着论异端之人的卷子：那些空皮与他们的托拉卷都不救。拉比约西 说：平日可把其中的神名剪下埋了，其余的烧掉。拉比塔尔丰 起誓说：这样的书若到我手里，我必连其中的神名一同烧了——纵有人追着要杀他、有蛇急着要咬他，他宁可进拜偶像的庙，也不进这些人的家；因为拜偶像的是不知道才不认神，这些人是知道而不认。论到他们，经上说「你在门后，在门框后，立起你的纪念」（以赛亚书 57:8）。
接着论异端之人的卷子，革玛拉 细论这一件本身。
Apropos the scrolls of heretics, the Gemara analyzes the matter itself.
那些空皮与异端之人的托拉卷，都不从火里救出来。
With regard to the blank folios and the Torah scrolls of the heretics, one does not rescue them from the fire.
拉比约西 说：平日可把其中的神名剪下来埋了，其余的烧掉。
Rabbi Yosei says: During the week, one cuts the names of God contained therein and buries them, and burns the rest.
拉比塔尔丰 起誓般地说：我若不这样行，就葬我的儿子——这样的书若到我手里，我必把它们连同其中的神名一同烧了。
Rabbi Tarfon said in the form of an oath: I will bury my sons if I fail to do the following, that if these books come into my possession I will burn them and the names contained therein.
因为纵有人追着他要杀他，又有蛇急急地要咬他，他宁可进拜偶像的庙里去，也不进这些异端之人的家。
As even if a person is pursuing him with the intent to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these heretics.
缘由是：这些异端之人从托拉与诫命里晓得造物主的大能，却仍不认神；那些拜偶像的却是不晓得，才因此不认神。
The reason is that these heretics are aware of the greatness of the Creator manifest in the Torah and its mitzvot, and nevertheless, they deny the existence of God; whereas these idolators are not aware, and that is the reason that they deny the existence of God.
论到那些异端之人，经上说：「你在门后，在门框后，立起你的纪念」（以赛亚书 57:8）。
And with regard to the heretics, the verse says: “And behind the door and the doorpost you place your memory” (Isaiah 57:8).
他们虽记得神的话，却轻慢它，如同把它抛在门后一样。
Although they remember the word of God, they treat it contemptuously, as if casting it behind the door.
拉比以实玛利 说：这可以从轻推重——为使夫妻和好，托拉尚且说我那按圣写下的名可在疑行淫之妇的水里抹去；何况这些在以色列与他们天上之父中间挑起嫉恨争竞的人呢。论到他们，大卫说「我切切地恨恶他们，以他们为仇敌」（诗篇 139:21–22）。它们既不从火里救，也不从塌石里救，不从水里救，也不从别样毁坏它们的事里救。
拉比以实玛利 说：异端之人卷上的神名可以烧去，这是从轻推重可以推出来的——为叫丈夫与妻子和好，托拉尚且说：我那按着圣写下的名，可以在 疑行淫之妇 受试的水里抹去；何况这些在以色列与他们天上之父中间挑起嫉恨、憎恶与争竞的人呢——为他们的缘故把神的名抹去，就更是该当的了。
Rabbi Yishmael said: The fact that the names of God in the scrolls of heretics may be burned can be derived through an a fortiori inference: Just as to make peace between a husband and his wife, the Torah says: My name that was written in sanctity shall be erased in the water in the framework of the ordeal of the sota; these, the heretics, who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so it is proper to erase God’s names because of them.
论到那些异端之人，大卫说：「耶和华啊，恨恶你的，我岂不恨恶他们么？攻击你的，我岂不憎嫌他们么？
And with regard to heretics, David said: “For I hate those who hate You, God, and I fight those who rise against You.
我切切地恨恶他们，以他们为仇敌」（诗篇 139:21–22）。
I hate them with the utmost hatred, they have become enemies to me” (Psalms 139:21–22).
那些异端之人的卷子既不从火里救出来，也不从塌下的石堆里救，不从水里救，也不从别样毁坏它们的事里救。
And just as they, the scrolls of heretics, are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from any other matter that destroys them.
约瑟·巴尔·哈宁 问 拉比阿巴胡：阿比丹之家的那些书救不救？他没有断明，只说是又不是。拉夫 连阿比丹之家也不去，更不必说尼兹雷菲；撒母耳 不去尼兹雷菲，却去阿比丹之家。外邦的学者问 拉瓦 何以不来，他以路上有棵棕树推辞。玛尔·巴尔·约瑟 自言与他们相熟，一次去与他们争辩，他们却要害他的命。拉比梅伊尔 称那书作 虚妄之卷，拉比约哈难 称作 罪愆之卷。
约瑟·巴尔·哈宁 在 拉比阿巴胡 面前提出一疑：阿比丹 之家的那些书，安息日当把它们从火里救出来呢，还是不救呢？
Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: With regard to these books of the house of Abidan, does one rescue them from the fire or does one not rescue them?
那家里有犹太人的圣卷，是他们辩论信仰之事时所用的。
There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith.
拉比阿巴胡 没有给他一个明白的回答，只说是又不是——这一件他心里是拿不定的。
Rabbi Abbahu did not give him a clear answer but said yes and no, and the matter was uncertain to him.
拉夫 素常不到 阿比丹 之家去谈论，更不必说他不到波斯拜火的 尼兹雷菲 之庙去。
Rav would not go to the house of Abidan for conversation, and all the more so he would not go to the house of Nitzrefei, the Persian fire-temple.
撒母耳 呢，尼兹雷菲 他不去，阿比丹 之家他却去。
Shmuel, to the house of Nitzrefei he did not go, but to the house of Abidan he did go.
那些外邦的学者对 拉瓦 说：你何以不到 阿比丹 之家来呢？
The gentile scholars said to Rava: Why did you not come to the house of Abidan?
他拿一句托辞回避他们的问话说：路上有一棵棕树，叫我那条路难行。
He evaded their question with an excuse and said to them: There is a certain palm tree on the road, and that makes the path difficult for me.
他们对他说：我们把它拔了就是。
They said to him: We will uproot it.
他对他们说：纵然拔了，原处所留的坑仍叫我难行。
He said to them: Nevertheless, the resulting pit in its place will be difficult for me.
玛尔·巴尔·约瑟 说：我是他们中间的一个，我们相熟，我并不怕他们。
Mar bar Yosef said: I am one of them, we are friends, and I do not fear them.
然而有一次他去与他们争辩，他们竟要害他的性命。
Still, one time he went and argued with them and they sought to endanger his life.
拉比梅伊尔 素常称那基督徒的书 福音书 作 虚妄之卷；拉比约哈难 称它作 罪愆之卷。
Rabbi Meir would call the Christian writing, the Evangelion, the wicked folio [aven gilyon]; Rabbi Yoḥanan called it the sinful folio [avon gilyon].
革玛拉 记说：伊玛·沙洛姆 是 拉比以利以谢 的妻子，也是 拉班迦玛列 的妹妹。他们邻里有一个基督徒的哲士——
革玛拉 记说：伊玛·沙洛姆 是 拉比以利以谢 的妻子，也是 拉班迦玛列 的妹妹。
The Gemara relates: Imma Shalom, the wife of Rabbi Eliezer, was Rabban Gamliel’s sister.
他们邻里有一个基督徒的 哲士——
There was a Christian philosopher [pilosofa] in their neighborhood