← 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 2 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。
拉比泽拉 素常寻那安息日两两谈论的众贤，对他们说：请不要因不以安息日为乐而干犯了安息日。
——素常寻那安息日两两谈论的众贤，对他们说：请你们不要因不以安息日为乐，就干犯了安息日。
would seek pairs of Sages engaged in conversation on Shabbat and said to them: Please do not desecrate Shabbat by failing to delight in Shabbat.
拉瓦——也有人说是 拉比约书亚·本·利未——说：人独自在安息日之夜祷告，也当诵「天地万物都造齐了」（创世记 2:1–3）；拉夫哈姆努纳 说凡这样诵的，经上算他与圣者同工创造：不要读作 都造齐了，要读作 他们造齐了。拉比以利亚撒 说：话语如同行事，从哪里知道呢？据诗篇 33:6。
拉瓦 说——也有人说这话是 拉比约书亚·本·利未 说的：人纵是独自在安息日之夜祷告，也当诵那一段：「天地万物都造齐了〔都造齐了〕」（创世记 2:1–3），因为 拉夫哈姆努纳 说：凡在安息日之夜祷告、又诵 都造齐了 那一段的，经上算他如同与圣者（愿他称颂）在创造之工上同伴。
Rava said, and some say it was Rabbi Yehoshua ben Levi who said: Even an individual who prays on Shabbat evening must recite the passage: “And the heavens and the earth were finished [vaykhullu]” (Genesis 2:1–3), as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites the passage of vaykhullu, the verse ascribed him credit as if he became a partner with the Holy One, Blessed be He, in the act of Creation.
正如经上所说：「天地万物都造齐了〔都造齐了〕」；不要把那字读作 都造齐了，倒要读作 他们造齐了。
As it is stated: “And the heavens and the earth were finished [vaykhullu].” Do not read it as: Were finished [vaykhullu]; rather, as: They finished [vaykhallu].
这就算作圣者（愿他称颂）与那诵这话的人同伴，一同把那工作完了。
It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together.
拉比以利亚撒 说：我们从哪里知道话语如同行事呢？
Rabbi Elazar said: From where is it derived that speech is like action?
正如经上所说：「诸天藉耶和华的命而造，万象藉他口中的气而成」（诗篇 33:6）。
As it is stated: “By the word of God the heavens were made, and all of their hosts by the breath of His mouth” (Psalms 33:6).
拉夫希斯达 奉 玛尔乌克瓦 之名说：人在安息日之夜祷告又诵 都造齐了 的，那两位随行的天使按手在他头上说「你的罪孽便除掉，你的罪恶就赦免了」（以赛亚书 6:7）。一条巴拉伊塔说 拉比约西·巴尔·犹大 说：安息日之夜有两位天使从会堂随人回家，一善一恶；家里若灯亮、桌摆、床铺好，善天使说愿再一个安息日也这样，恶天使不得已应声说阿们；若不然，恶天使说愿再一个安息日也这样，善天使不得已应声说阿们。
拉夫希斯达 奉 玛尔乌克瓦 之名说：人在安息日之夜祷告、又诵 都造齐了 的，那两位素常随着他的服役天使按手在他头上，对他说：「你的罪孽便除掉，你的罪恶就赦免了」（以赛亚书 6:7）。
Rav Ḥisda said that Mar Ukva said: One who prays on Shabbat evening and recites vaykhullu, the two ministering angels who accompany the person at all times place their hands on his head and say to him: “And your iniquity has passed, and your sin has been atoned” (Isaiah 6:7).
一条 《巴拉伊塔》 里教说 拉比约西·巴尔·犹大 说：安息日之夜有两位服役的天使从会堂随着人回到他家里，一位是善天使，一位是恶天使。
It was taught in a baraita: Rabbi Yosei bar Yehuda says: Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one good angel and one evil angel.
他到了家，若见灯点着、桌子摆好、床也铺好了，那善天使就说：愿你的旨意成就，叫再一个安息日也是这样。
And when he reaches his home and finds a lamp burning and a table set and his bed made, the good angel says: May it be Your will that it shall be like this for another Shabbat.
那恶天使就不得已应声说：阿们。
And the evil angel answers against his will: Amen.
那人的家若不是这样为安息日预备好了，那恶天使就说：愿你的旨意成就，叫再一个安息日也是这样；那善天使就不得已应声说：阿们。
And if the person’s home is not prepared for Shabbat in that manner, the evil angel says: May it be Your will that it shall be so for another Shabbat, and the good angel answers against his will: Amen.
拉比以利亚撒 说：人总当在安息日前一日照大筵席的样子摆桌，纵他所需的不过一橄榄那么多。拉比哈尼纳 说：安息日过后也当摆桌，为敬那过去的安息日。又说：安息日过后的热水是良药，温饼也是良药。人素常为 拉比阿巴胡 在安息日过后备一只三生的牛犊，他单吃其中一个腰子；他儿子 阿维米 说何必费这许多，不如从安息日前留下一个腰子。他们把那牛犊留下不宰，就有狮子来把牠吃了。
拉比以利亚撒 说：人总当在安息日前一日照大筵席的样子摆自己的桌子，纵他所需摆的不过一橄榄那么多的食物。
Rabbi Elazar said: A person should always set his table on Shabbat eve with all the preparations for an important feast, even if he only needs the table set for an olive-bulk of food.
拉比哈尼纳 说：人总当在安息日过后、就是安息日之夜摆自己的桌子设筵，为敬那过去的安息日，纵他所需摆的不过一橄榄那么多的食物。
And Rabbi Ḥanina said: A person should always set his table at the conclusion of Shabbat, Saturday night, for a feast in deference to the Shabbat that passed, even if he only needs the table set for an olive-bulk of food.
论到安息日过后那一餐，他们说：安息日过后的热水是 良药，安息日过后的温饼也是 良药。
And with regard to the meal at the conclusion of Shabbat, they said: Hot water after Shabbat is a remedy [melugma], warm bread at the conclusion of Shabbat is a remedy.
革玛拉 记说：人素常为 拉比阿巴胡 在安息日过后备一只三生的牛犊，他单吃其中一个腰子。
The Gemara relates: They would prepare for Rabbi Abbahu at the conclusion of Shabbat a third-born calf, and he would eat one kidney from it.
他儿子 阿维米 长大了，对他父亲说：你何必费这许多呢？
When his son Avimi grew up, he said to his father: Why do you waste so much?
我们从安息日前留下一个腰子就是了，你不必为这缘故宰一整只牛犊。
Let us leave a kidney over from Shabbat eve, and you will not need to slaughter an entire calf for that purpose.
他们果然把那牛犊留下不宰，就有狮子来把牠吃了。
Indeed, they left the calf and did not slaughter it, and a lion came and ate it.
这是教我们说：敬重安息日的事上，人不当吝惜。
This teaches that one should not be miserly when it comes to honoring Shabbat.
接着论应声之赏：拉比约书亚·本·利未 说，凡尽心尽力应声说「愿他的大名称颂」的，他的定罪就被撕去，据士师记 5:2「罚 既止息」。拉比希亚·巴尔·阿巴 奉 拉比约哈难 之名说：纵有一点拜偶像的气味，应声也得赦免——罚 与出埃及记 32:25 的 放肆 同语相较。雷什·拉基什 说：竭力应声的，乐园之门为他敞开，据以赛亚书 26:2——不要读作 保管人 忠信，要读作 那说……的 阿们。那一语何解呢？拉比哈尼纳 说：是 神，信实的王 的缩语。
接着论敬重安息日的赏赐，革玛拉 又引几句论应声说阿们之赏的话。
Apropos the reward for honoring Shabbat, the Gemara cites statements about the reward for answering amen.
拉比约书亚·本·利未 说：凡尽心竭力应声说「阿们，愿他的大名称颂」的，他所定的罪案就被撕去，正如经上所说：「以色列中 罚 既止息，百姓又甘心牺牲自己，你们应当颂赞耶和华」（士师记 5:2）。
Rabbi Yehoshua ben Levi said that anyone who answers: Amen, may His great name be blessed, wholeheartedly, with all his might, they rip his sentence, as it is stated: “When punishments are annulled in Israel, when the people offer themselves, bless the Lord” (Judges 5:2).
那 罚 何以止息呢？
What is the reason for when punishments are annulled?
是因为以色列人颂赞了神。
Because the Jewish people blessed God.
人诵「阿们，愿他的大名称颂」而颂赞神，他所受的罚就止息了。
When one recites: Amen, may His great name be blessed, and blesses God, his punishment is annulled.
拉比希亚·巴尔·阿巴 奉 拉比约哈难 之名说：人里头纵有一点拜偶像的气味，他应声说 阿们 的时候也得赦免。
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: Even if one has within him a trace of idolatry, when he answers amen he is forgiven.
这里上文那一节写着 罚；那里论金牛犊之罪写着：「摩西见百姓放肆〔放肆〕（亚伦纵容他们，使他们在仇敌中间被讥刺）」（出埃及记 32:25）。
It is written here, in the verse above: “When punishments [pera’ot] are annulled.” And it is written there, with regard to the sin of the Golden Calf: “And Moses saw that the nation was wild [paru’a], for Aaron had let them loose for anyone who might rise against them” (Exodus 32:25).
可见连有拜偶像那样放肆的人也得赦免。
Even one with the wildness of idolatry is forgiven.
雷什·拉基什 说：人竭力应声说 阿们 的，乐园的门就为他敞开，正如经上所说：「敞开城门，使守信的义民得以进入」（以赛亚书 26:2）。
Reish Lakish said: One who answers amen with all his strength, they open the gates of the Garden of Eden before him, as it is stated: “Open the gates, and a righteous nation shall come who keeps the faith” (Isaiah 26:2).
不要读作 保管人 忠信，倒要读作 那说……的 阿们。
Do not read: Who keeps [shomer] the faith [emunim], but rather: Who say [she’omerim] amen.
阿们 一语暗指什么呢？
What is the allusion of the word amen?
拉比哈尼纳 说：那是 神，信实的王 几个字的缩语。
Rabbi Ḥanina said: It is an acronym of the words: God, faithful King [El Melekh ne’eman].
拉夫撒母耳之子拉夫犹大 奉 拉夫 之名说：火灾单出在犯安息日之处，据耶利米书 17:27。「不能熄灭」何解？拉夫纳赫曼·巴尔·以撒 说：那火要在无人可扑之时发出来。阿巴耶 说：耶路撒冷被毁，单因城中人干犯安息日，据以西结书 22:26。
拉夫撒母耳之子拉夫犹大 奉 拉夫 之名说：火灾单出在有人干犯 安息日 的地方，正如经上所说：「你们若不听从我，不以安息日为圣日，仍在安息日担担子，进入耶路撒冷的各门，我必在各门中点火；这火也必烧毁耶路撒冷的宫殿，不能熄灭」（耶利米书 17:27）。
Rav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is only found in a place where there is desecration of Shabbat, as it is stated: “And if you do not heed Me to sanctify the day of Shabbat, and to refrain from carrying burdens and come to the gates of Jerusalem on the day of Shabbat, and I will light a fire in its gates and it will consume the palaces of Jerusalem and it will not be extinguished” (Jeremiah 17:27).
革玛拉 问：「不能熄灭」是什么意思呢？
The Gemara asks: What is the meaning of: And it will not be extinguished?
拉夫纳赫曼·巴尔·以撒 说：那火要在无人可扑灭的时候发出来。
Rav Naḥman bar Yitzḥak said: Fire will break out at a time when people are not found to extinguish it.
阿巴耶 说：耶路撒冷被毁，单因城里的人在其中干犯 安息日，正如经上所说：「又遮眼不顾我的安息日，我也在他们中间被亵慢」（以西结书 22:26）。
Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it, as it is stated: “And from My Shabbatot they averted their eyes, and I was profaned among them” (Ezekiel 22:26).
耶路撒冷所受的几样刑罚，都是为这一样过犯定的。
Several punishments were decreed to befall Jerusalem as punishment for this transgression.
拉比阿巴胡 说：耶路撒冷被毁，单因城中人早晚故意不诵《听》，据以赛亚书 5:11–13：他们清早起来追求浓酒，直到夜深；筵席上有琴瑟鼓笛与酒，却不顾念耶和华的作为——那正是当诵《听》的时候。
革玛拉 又举出耶路撒冷被毁的别样缘由。
The Gemara suggests additional reasons for the destruction of Jerusalem.
拉比阿巴胡 说：耶路撒冷被毁，单因城里的人早晚故意不诵 《听》，正如经上所说：「祸哉！那些清早起来追求浓酒，留连到夜深，甚至因酒发烧的人」（以赛亚书 5:11）。
Rabbi Abbahu said: Jerusalem was destroyed only because its citizens intentionally omitted recitation of Shema morning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drink and are aflame from wine until late in the evening” (Isaiah 5:11).
那一段下文又写着：「他们在筵席上弹琴、鼓瑟、击鼓、吹笛、饮酒，却不顾念耶和华的作为，也不留心他手所作的」（以赛亚书 5:12）。
And it is written in the continuation of that passage: “And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God, and they do not see His hands’ creations” (Isaiah 5:12).
这是说：早晚本是犹太人当诵 《听》 的时候，他们却在那时喝酒喝浓酒。
This means that in the morning and evening, when the Jews should have been reciting Shema, they were drinking wine and liquor.
那一段又写着：「所以我的百姓因无知就被掳去；他们的尊贵人甚是饥饿，群众极其干渴」（以赛亚书 5:13）。
And it is written in that passage: “Therefore My nation is being exiled for its ignorance; its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13).
拉夫哈姆努纳 说：耶路撒冷被毁，单因学童断了习托拉，据耶利米书 6:11。乌拉 说：单因人彼此不知羞耻，据耶利米书 6:15。拉比以撒 说：单因城中大小一律看待，不重那一代的尊长，据以赛亚书 24:2 与其后的 24:3。
拉夫哈姆努纳 说：耶路撒冷被毁，单因城里的学童断了习托拉，正如经上所说：「因此我被耶和华的忿怒充满，难以含忍。我要把这忿怒倾在街中的孩童和聚会的少年人身上，连夫带妻，并年老的与日子满足的都必被擒拿」（耶利米书 6:11）。
Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted from studying Torah, as it is stated: “And I am filled with the wrath of God, I cannot contain it, pour it onto the infants in the street and onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11).
拉夫哈姆努纳 讲明说：那忿怒何以倾下来呢？
Rav Hamnuna explains: What is the reason that the wrath is poured?
是因为孩童都在街上，不在那里习托拉。
It is because infants are outside in the streets and are not studying Torah.
乌拉 说：耶路撒冷被毁，单因人彼此不知羞耻，正如经上所说：「他们行可憎的事知道惭愧么？
Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed nor did they know humiliation.
不然，他们毫不惭愧，也不知羞耻。因此，他们必在仆倒的人中仆倒；我向他们讨罪的时候，他们必致跌倒。这是耶和华说的」（耶利米书 6:15）。
Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15).
拉比以撒 说：耶路撒冷被毁，单因城里大的小的一律看待。
Rabbi Yitzḥak said: Jerusalem was destroyed only because its small and the great citizens were equated.
他们不看重那一代的尊长，正如经上所说：「那时百姓怎样，祭司也怎样；仆人怎样，主人也怎样；婢女怎样，主母也怎样；买物的怎样，卖物的也怎样；放债的怎样，借债的也怎样；取利的怎样，出利的也怎样」（以赛亚书 24:2）。
They did not properly value the prominent leaders of their generation, as it is stated: “And the common people were like the priest, the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2).
随后又写着：「地必全然空虚，尽都荒凉；因为这话是耶和华说的」（以赛亚书 24:3）。
And it is written afterward: “The land shall be utterly desolate and completely plundered, for God has said this” (Isaiah 24:3).
拉比西缅·巴尔·阿巴之子拉夫暗兰 奉其父与 拉比哈尼纳 之名说：耶路撒冷被毁，单因人不彼此责备，据耶利米哀歌 1:6——鹿吃草时头向别只的尾，各吃各的；那一代的人也这样低头向地，不彼此责备。拉比犹大 说：单因城里的人轻慢学者，据历代志下 36:16「无法可救」；拉夫犹大 奉 拉夫 之名说：凡轻慢学者的，他的伤无法可医。
拉比西缅·巴尔·阿巴之子拉夫暗兰 奉 拉比西缅·巴尔·阿巴 之名、拉比西缅·巴尔·阿巴 奉 拉比哈尼纳 之名说：耶路撒冷被毁，单因人不彼此责备，正如经上所说：「她的首领像找不着草场的鹿，在追赶的人前无力行走」（耶利米哀歌 1:6）。
Rav Amram, son of Rabbi Shimon bar Abba, said that Rabbi Shimon bar Abba said that Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture, and they walked without strength before their pursuer” (Lamentations 1:6).
鹿吃草的时候怎样把头转向另一只的尾巴、各吃各的，那一代的犹太人也怎样低头向地，不彼此责备。
Just as this stag turns its head toward the other’s tail when it grazes, and each one feeds on its own, so too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another.
拉比犹大 说：耶路撒冷被毁，单因城里的人轻慢其中通托拉的学者，正如经上所说：「他们却嘻笑神的使者，藐视他的言语，讥诮他的先知，以致耶和华的忿怒向他的百姓发作，无法可救」（历代志下 36:16）。
Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed” (II Chronicles 36:16).
「无法可救」是什么意思呢？
What is the meaning of: Until it could not be healed?
拉夫犹大 奉 拉夫 之名说：意思是凡轻慢通托拉之学者的，他的伤是无法可医的。
Rav Yehuda said that Rav said: It means that anyone who disparages Torah scholars cannot be healed from his wound.
拉夫犹大 奉 拉夫 之名解历代志上 16:22：「不可难为我受膏的人」指学童，「不可恶待我的先知」指学者。雷什·拉基什 奉 拉比犹大·内西亚 之名说：世界所以存立，单为学童诵托拉的气息。拉夫帕帕 问 阿巴耶 我与你所习的托拉如何，答曰：有罪之人的气息，不如无罪孩童的气息。又说：纵为建圣殿，也不可断学童习托拉；凡城中没有学童习托拉的，就毁灭那城——拉维纳 说：使它荒凉。
拉夫犹大 奉 拉夫 之名说：经上所写「不可难为我受膏的人，也不可恶待我的先知」（历代志上 16:22），是什么意思呢？
Rav Yehuda said that Rav said: What is the meaning of that which is written: “Do not touch My anointed ones and do My prophets no harm” (I Chronicles 16:22)?
「不可难为我受膏的人」，指的是学童——他们的宝贵与要紧，如同君王与祭司一般（据 马哈沙）；「不可恶待我的先知」，指的是通托拉的学者。
“Do not touch My anointed ones,” these are the schoolchildren, who are as precious and important as kings and priests (Maharsha); “and do not harm My prophets,” these are Torah scholars.
雷什·拉基什 奉 拉比犹大·内西亚 之名说：世界所以存立，单为学童诵托拉的气息。
Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath, i.e., reciting Torah, of schoolchildren.
拉夫帕帕 对 阿巴耶 说：我所习的托拉与你所习的托拉，又当算什么呢？
Rav Pappa said to Abaye: My Torah study and yours, what is its status?
成人所习的托拉何以算轻些呢？
Why is the Torah study of adults worth less?
他对他说：成人的气息既沾了罪，就不如孩童未沾罪的气息。
He said to him: The breath of adults, which is tainted by sin, is not similar to the breath of children, which is not tainted by sin.
雷什·拉基什 又奉 拉比犹大·内西亚 之名说：纵是为建圣殿，也不可叫学童断了习托拉。
And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildren from studying Torah, even in order to build the Temple.
雷什·拉基什 又对 拉比犹大·内西亚 说：我从我列祖领受了这话——也有人说他说的是：我从你列祖领受了这话——凡城中没有学童习托拉的，就毁灭那城。
And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some say that he said to him: I have received from your ancestors as follows: Any city in which there are no schoolchildren studying Torah, they destroy it.
拉维纳 说：是使它荒凉。
Ravina said: They leave it desolate.
拉瓦 说：耶路撒冷被毁，单因城里再没有可信的人，据耶利米书 5:1。诘曰：拉夫凯提纳 岂不是说过，纵在耶路撒冷败落之时，可信的人也未曾绝么——据以赛亚书 3:6「你有衣服，可以作我们的官长」，就是说人所遮盖如衣的隐情都在你手里、你都晓得，所以你当作会众的首领。至于「这败落的事归在你手下」，意思是——
拉瓦 说：耶路撒冷被毁，单因城里再没有可信的人，正如经上所说：「你们当在耶路撒冷的街上跑来跑去，在宽阔处寻找，看看有一人行公义求诚实没有？若有，我就赦免这城」（耶利米书 5:1）。
And Rava said: Jerusalem was destroyed only because there were no more trustworthy people there, as it is stated: “Roam about the streets of Jerusalem and see, and search its plazas, if you can find a person, who acts justly, who seeks integrity, that I should forgive it” (Jeremiah 5:1).
革玛拉 问：果真如此么？
The Gemara asks: Is that so?
拉夫凯提纳 岂不是说过：纵在耶路撒冷败落的时候，可信的人在那里也未曾绝么——因为经上说：「人在父家拉住弟兄，说：你有衣服。
Didn’t Rav Ketina say: Even at the time of Jerusalem’s failure, trustworthy people did not cease there, as it is stated: “For a man will grab his brother of his father’s house and say: You have a garment.
你可以作我们的官长，这败落的事归在你手下罢」（以赛亚书 3:6）。
Come be a chief over us and let this ruin be under your care” (Isaiah 3:6)?
意思是：人所遮盖如衣的事、就是隐情，都在你手里，你都晓得。
Things that people use to cover up like a garment, secrets, are in your hands and you know about them.
所以你当作会众的首领。
Therefore, you should be a leader of the community.
至于经上所说「这败落的事归在你手下」，意思是——
And that which is stated: “And let this ruin be under your care,” meaning: