122a.1
解答
拉比阿巴·巴尔·卡哈纳 对他说：像你父家里那样的，就是大的（据托萨福）。
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拉比阿巴·巴尔·卡哈纳 对他说：像你父家里的那样，就是大的（据 托萨福）。
Rabbi Abba bar Kahana said to him: They are like those from your father’s house, which are large (Tosafot).
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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 11 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。
拉比阿巴·巴尔·卡哈纳 对他说：像你父家里那样的，就是大的（据托萨福）。
拉比阿巴·巴尔·卡哈纳 对他说：像你父家里的那样，就是大的（据 托萨福）。
Rabbi Abba bar Kahana said to him: They are like those from your father’s house, which are large (Tosafot).
拉比阿巴·巴尔·卡哈纳 又奉 拉比哈尼纳 之名说：拉比犹大·哈纳西 家里的软轿，安息日可以挪动。拉比泽拉 问是一个人挪得动的呢，还是要两个人才挪得动的呢。他说：像你父家里的那样。
拉比阿巴·巴尔·卡哈纳 又奉 拉比哈尼纳 之名说：拉比犹大·哈纳西 家里的软轿，安息日可以挪动。
And Rabbi Abba bar Kahana said that Rabbi Ḥanina said: The sedan chairs of the house of Rabbi Yehuda HaNasi may be moved on Shabbat.
拉比泽拉 对 拉比阿巴·巴尔·卡哈纳 说：你所说的是一个人挪得动的软轿呢，还是要两个人才挪得动的呢？
Rabbi Zeira said to Rabbi Abba bar Kahana: Are you referring to sedan chairs that can be moved by one person or those that can be only moved by two people?
他对他说：像你父家里的那样。
He said to him: They are like those from your father’s house.
拉比阿巴·巴尔·卡哈纳 又说：拉比哈尼纳 许 拉比犹大·哈纳西 家里的人喝那用外邦人车子运来的酒，虽只封了一道印；他不怕外邦人开瓮浇奠或摸过。他又说：我不知道那是因 拉比哈尼纳 从 拉比以利以谢 的意思（一道封印就够），还是因外邦人惧怕纳西之家、不敢开那几瓮。
拉比阿巴·巴尔·卡哈纳 又说：拉比哈尼纳 许 拉比犹大·哈纳西 家里的人喝那用外邦人车子运来的酒，虽然那酒单封了一道印。
And Rabbi Abba bar Kahana said: Rabbi Ḥanina permitted the members of the household of Rabbi Yehuda HaNasi to drink wine transported in a gentile’s wagons even though the wine was sealed only with one seal.
他不怕那外邦人或者开了瓮，从里头浇奠给偶像，或是摸过那酒——若是那样，那酒就不可喝了。
He was not concerned that perhaps the gentile may have opened the barrel and poured wine libations to idolatry from it or touched it, which would prohibit drinking it.
拉比阿巴·巴尔·卡哈纳 又说：我却不知道，那是因为 拉比哈尼纳 从 拉比以利以谢 的意思——他许人喝那单封一道印、从外邦人手里来的酒；还是因为那外邦人惧怕 纳西 家的势力，不敢开那几个瓮，其实 拉比哈尼纳 素常是禁人喝单封一道印之酒的。
Rabbi Abba bar Kahana adds: And I do not know if that is because Rabbi Ḥanina holds in accordance with the opinion of Rabbi Eliezer, who permits drinking wine from a gentile that was protected by a single seal, or if it was because the gentile would not dare to open these specific casks due fear of the household of the Nasi, but in general Rabbi Ḥanina prohibited drinking wine protected by a single seal.
密释纳：外邦人安息日为自己点灯的，犹太人也可就着那光；他若为犹太人点，就禁人用那光。照样，外邦人从公共区的井里打水饮自己的牲畜，犹太人可随后饮自己的牲畜；他若起头是为犹太人打的，就禁。外邦人搭跳板下船的，犹太人可随后下；为犹太人搭的就禁。曾有一次拉班迦玛列与众长老坐船，有外邦人搭了跳板下船，他们也从那板上下去了。
外邦人安息日为自己点灯的，犹太人也可就着那灯的光；他若是为犹太人点的，众贤就禁人用那光。
If a gentile kindled a lamp on Shabbat for his own purposes, a Jew also uses its light; and if the gentile kindled it for a Jew, the Sages prohibited to utilize its light.
照样，外邦人在公共区从井里打水饮自己的牲畜，犹太人可随后拿那水饮自己的牲畜；他若起头是为犹太人的益处打的，犹太人就不可拿那水饮牲畜。
Similarly, if a gentile drew water from a well in the public domain to give his animal to drink, a Jew gives his own animal to drink after him from the same water; and if he drew the water initially for the benefit of a Jew, it is prohibited for a Jew to give his animal to drink from that water.
照样，外邦人安息日搭了跳板要下船的，犹太人可随后从那板上下去；他若是为犹太人搭的，就是禁的。
Similarly, if a gentile made a ramp on Shabbat to disembark from a ship, a Jew disembarks after him; and if he made the ramp for a Jew, it is prohibited.
曾有一次，拉班迦玛列 与众长老坐船，有一个外邦人安息日搭了跳板，为要从船上下去；拉班迦玛列 与众长老也从那板上下去了。
There was an incident in which Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp on Shabbat in order to disembark from the ship on it; and Rabban Gamliel and the Elders disembarked on it as well.
这几样都须一一教明：若单教灯，我要说那是因为一人的灯光也就是百人的灯光；至于水，就有立禁例的余地，恐怕人为犹太人多打。跳板一层何必教呢？教它是为引出拉班迦玛列与众长老那一件，表明他们实行过这条断法。
革玛拉 说：这几样情形，这条 哈拉哈 都须一一教明。
The Gemara comments: And it was necessary to teach this halakha in all these cases.
因为若单教我们论灯的这条 哈拉哈，我就要说：所以许，是因为一人的灯光也就是百人的灯光。
As, had it taught us only the halakha with regard to a lamp, I would have said that this is the halakha because the light of a lamp for one is the light of a lamp for one hundred people.
多人不必点多盏灯；一盏灯的光够许多人用。
There is no need to kindle multiple lamps for multiple people; the light of one candle suffices for many.
所以外邦人所点之灯的光，犹太人用是许的。
Therefore, it is permitted to use the light of a lamp kindled by a gentile.
至于水，就有立禁例、不许人从外邦人所作之工得益的余地，恐怕他纵不明说，也要为犹太人多打些水。
However, with regard to water, there is room to issue a decree against benefitting from the gentile’s efforts, lest one come to increase the amount of water he draws for a Jew, even without stating that intention.
革玛拉 问：那么密释纳何必再题跳板可用这一层呢？
The Gemara asks: And why do I need the mishna to mention that it is permitted to use the ramp?
革玛拉 答：教跳板那一层，是为引出 拉班迦玛列 与众长老那一件事，表明他们实行过这条断法。
The Gemara answers: It taught us the case of the ramp to cite the incident involving Rabban Gamliel and the Elders to indicate that they followed this ruling in practice.
众贤教说：外邦人安息日为自己割草喂牲畜的，犹太人可随后拿来喂自己的牲畜；他若是为犹太人割的，就禁。打水饮牲畜也是一样。这话是指哪一样情形说的呢？是指那外邦人不认识他的时候；他若认识他，就是禁的，因为他断然也存心叫他所认识的犹太人得益。
众贤教说：外邦人安息日为自己割草、要喂自己的牲畜的，犹太人可随后拿那草喂自己的牲畜；他若是为犹太人的益处割的，就是禁的。
The Sages taught: If a gentile collected grass on Shabbat for himself, in order to feed his animal, a Jew may feed his own animal after him, and if he collected it for the benefit of a Jew, it is prohibited.
他若打水饮自己的牲畜，犹太人可随后拿那水饮自己的牲畜；他若是为犹太人的益处打的，就是禁的。
If he drew water to give his animal to drink, a Jew may give water to his own animal to drink after him, and if he drew it for the benefit of a Jew it is prohibited.
所说「外邦人若是为自己行的，犹太人得益是许的」，这话是指哪一样情形说的呢？
In what case is this statement, that if the gentile acted for himself it is permitted for a Jew to benefit, said?
是指那外邦人不认识他的时候说的；那外邦人若认识他，就是禁的，因为那样一来，他断然也存心叫他所认识的那犹太人得益。
When the gentile does not know him; however, if the gentile knows him, it is prohibited, as in that case, he certainly intended to benefit his Jewish acquaintance as well.
果真如此么？拉夫胡纳 奉 拉比哈尼纳 之名岂不是说过：人安息日可把牲畜牵到草上站着，连长在地里的草也可，不必怕他会割下来喂牠；只是不可牵到那安息日所搁置之物上头，恐怕他伸手去拿。外邦人为自己所割的草断然是搁置之物，犹太人怎可拿来喂牲畜呢？答曰：不可把牲畜牵到那草上站着，只可牵到离草稍远之处，任牠自己走过去吃。
革玛拉 问：果真如此么？
The Gemara asks: Is that so?
拉夫胡纳 奉 拉比哈尼纳 之名岂不是说过：人安息日可把自己的牲畜牵到草上站着，连长在地里的草也可，不必怕他会把草割下来喂牠；只是不可把牲畜牵到那安息日所搁置之物上头站着，因为怕他伸手把那物拿起来。
Didn’t Rav Huna say that Rabbi Ḥanina said: One may position his animal over grass on Shabbat, even grass that is growing in the ground, and there is no concern lest he detach the grass and feed the animal; however, he may not position the animal over an item that is set aside on Shabbat, since there is concern lest one lift the item with his hand.
外邦人为自己所割的草断然是搁置之物，那犹太人怎可拿它喂自己的牲畜呢？
The grass that the gentile collects for himself is certainly set aside, so why may the Jew feed it to his animal?
革玛拉 答：诚然，犹太人不可把牲畜牵到外邦人所割的草上站着；他单可把牲畜牵到离那草稍远之处，任牠自己走过去吃。
The Gemara answers: Indeed, a Jew may not position his animal over the grass that a gentile picked; he may only position it in before the grass at a distance, and the animal goes on its own and eats.
上文夫子说：外邦人不认识他才许，认识他就禁。诘曰：拉班迦玛列坐船那一件，那外邦人是认识他的——他们同船而行。阿巴耶 说：那事不是当着拉班迦玛列面前作的，那外邦人既没有看见他，就单为自己搭那板。拉瓦 说：纵说是当着他面前搭的也不相干，因为一人的灯就是百人的灯；跳板也是一样，他既为自己搭好了，别人不必再改就用得。
我们在上文学过夫子说：所说「外邦人若是为自己行的，犹太人得益是许的」，是指哪一样情形说的呢？
We learned above that the Master said: In what case is this statement, that if the gentile acted for himself it is permitted for a Jew to benefit, said?
是指那外邦人不认识他的时候说的；那外邦人若认识他，就是禁的。
When the gentile does not know him; however, if the gentile knows him, it is prohibited.
革玛拉 问：然而 拉班迦玛列 坐船那一件，正是那外邦人认识他的情形，因为他们是同船而行的。
The Gemara asks: However, in the incident involving Rabban Gamliel and the ship, it is a case where the gentile knows him as they traveled together on the ship.
阿巴耶 说：那事不是当着 拉班迦玛列 面前作的；那外邦人既没有看见他，搭那跳板就单是为自己的意思。
Abaye said: The action was not performed in Rabban Gamliel’s presence, and since the gentile had not seen him he intended to make it only for himself.
拉瓦 说：你纵说那外邦人是当着他面前搭的，也不相干，因为一人的灯就是百人的灯；跳板也是一样——那外邦人既为自己用处搭好了，别人不必再改动就用得。
Rava said: Even if you say that the gentile made the ramp in his presence, that is irrelevant because a lamp for one is a lamp for one hundred; similarly, with regard to a ramp, once the gentile constructs it for his own use it can be used by others with no further adjustments.
革玛拉 据《托塞夫塔》向 拉瓦 驳道：拉班迦玛列 对他们说：他既不是当着我们面前搭的，我们就从那板上下去罢。可见他单为这缘故才用那跳板，与 拉瓦 的讲法不合。革玛拉 驳这话：把《托塞夫塔》改过来诵——拉班迦玛列 对他们说：他既搭了，我们就从那板上下去罢。
革玛拉 据《《托塞夫塔》》向 拉瓦 所说的举出相驳之处：拉班迦玛列 对他们说：他既不是当着我们面前搭的，我们就从那板上下去罢。
The Gemara raises an objection to Rava’s statement based on the Tosefta: Rabban Gamliel said to them: Since he made it not in our presence, we will disembark on it.
拉班迦玛列 单为这缘故才用那跳板，与 拉瓦 的讲法不合。
Rabban Gamliel made use of the ramp only for this reason, contrary to Rava’s explanation.
革玛拉 驳这话：把《《托塞夫塔》》改过来诵——拉班迦玛列 对他们说：他既搭了，我们就从那板上下去罢。
The Gemara rejects this: Say the Tosefta in an emended form: Rabban Gamliel said to them: Since he made it, we will disembark on it.
你且来听另一条巴拉伊塔，可作 阿巴耶 与 拉瓦 之争的凭据：城里犹太人与外邦人杂居，城中有澡堂安息日照常烧水的，城里若多半是外邦人，安息日一过就可洗；若多半是犹太人，就当等够烧热水那么些时候。可见事纵不是当着犹太人面前作的，仍怕是为犹太人作的。答曰：那里烧水的人是照城里多数人的意思烧的。
你且来听另一条 《巴拉伊塔》，可作 阿巴耶 与 拉瓦 相争的凭据：城里若有犹太人与外邦人同住，城中又有澡堂在安息日照常供人洗浴，城里的居民若多半是外邦人，安息日一过就可在那澡堂里洗浴，因为那水是安息日为外邦人烧的。
Come and hear proof from another baraita with regard to the dispute between Abaye and Rava: With regard to a city where both Jews and gentiles live and there was a bathhouse in it in which there is bathing on Shabbat, if the majority of the city’s residents are gentiles, it is permitted to bathe in the bathhouse immediately after Shabbat because the bathhouse was heated on Shabbat to serve the gentiles.
城里若多半是犹太人，安息日过后就当等够烧热水那么些时候，免得从安息日所作的禁工上得益。
However, if there is a majority of Jews in the city, one waits after Shabbat for a period of time sufficient for them to heat the hot water so as not to benefit from prohibited labor performed on Shabbat.
可见事纵不是当着犹太人面前作的，仍怕是为犹太人的益处作的。
Apparently, even when an action is not performed in the presence of a Jew, there is concern that it may have been performed for the benefit of Jews.
革玛拉 驳这凭据：那里论那条 《巴拉伊塔》，人烧水的时候，是照城里多数人的意思烧的；管澡堂的是按多数人定烧水的时候。
The Gemara rejects this proof: There, in the case of the baraita, when they heat the water, they heat it with the majority of the city’s inhabitants in mind, and the owner of the bathhouse sets the heating schedule to service the majority.
你且来听另一条巴拉伊塔：筵席上所点的灯，在座的若多半是外邦人，犹太人用那光是许的；多半是犹太人就禁，因为那灯断然是为犹太人点的。两边各半也禁。既同席而坐，那外邦人断然认识那犹太人；何以多半是外邦人时反许呢？答曰：那里点灯的时候——
你且来听下面这条 《巴拉伊塔》 的凭据：筵席上所点的灯，就是有好几个人同席的那一处，在座的若多半是外邦人，犹太人用那灯的光是许的；在座的若多半是犹太人，就是禁的，因为那样一来，那灯断然是为犹太人的益处点的。
Come and hear a proof from the following baraita: With regard to a lamp kindled at a banquet in which several people are participating, if the majority of those present are gentiles it is permitted for a Jew to utilize its light, and if the majority of those present are Jews it is prohibited, as in that case, the lamp was certainly lit for the Jews’ benefit.
在座的若一半是犹太人、一半是外邦人，也是禁的。
If those present are half Jews and half gentiles, it is prohibited.
他们既同赴一席，那外邦人断然认识那犹太人。
Since they are participating in the same banquet, the gentile certainly knows the Jew.
既是这样，在座的多半是外邦人时，犹太人用那灯的光何以反许呢？
Why, then, is it permitted for a Jew to utilize the light of the lamp even when the majority of those present are gentiles?
革玛拉 驳这凭据：那里也是一样——人点那灯的时候，
The Gemara rejects this proof: There, too, when they kindle the lamp,