← 安息日卷总目·第十七章 凡器皿
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 9 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。
那坦拿执：凡本用在所禁之事上的物件，若是为用那物件本身去行一样所许之事，是许的。
——凡本用在所禁之事上的物件，若是为用那物件本身去行一样所许之事，是许的。
Using an object whose primary function is for a prohibited use, for the purpose of utilizing the object itself to perform a permitted action, is permitted.
阿巴耶 据《托塞夫塔》向 拉巴 驳道：臼里若还有蒜，安息日可挪它；若没有，就不可挪。可见臼断然不可用，纵为行安息日所许之事也不可，因为臼本用在所禁之事上。
阿巴耶 据《《托塞夫塔》》向 拉巴 的意思举出相驳之处：臼里若还有蒜，安息日可以挪它；若没有蒜，就不可挪它。
Abaye raised an objection to the opinion of Rabba from the Tosefta: A mortar, if it still has garlic in it, one may move it on Shabbat, and if not, one may not move it.
可见那臼断然不可用，纵为行一样安息日所许之事也不可，因为臼本是用在所禁之事上的。
Apparently, under no circumstances may a mortar be used, even for an action that is generally permitted on Shabbat, because the mortar’s primary function is prohibited.
拉巴 对他说：这条巴拉伊塔是依谁的意思呢？是依 拉比尼希米 的意思——他说器皿安息日惟有为它本定的用处才可挪动。
拉巴 对他说：这条 《巴拉伊塔》 是依谁的意思呢？
Rabba said to him: In accordance with whose opinion is this baraita?
是依 拉比尼希米 的意思——他说：器皿安息日惟有为它本定的用处，才可以挪动。
It is the opinion of Rabbi Neḥemya, who says: A vessel may not be moved on Shabbat except for the purpose of its designated use.
阿巴耶 又向 拉巴 驳道：密释纳里 沙迈学派 说不可从臼里取大杵来切节期的肉，希列学派 因节期当喜乐而许之；众人都认切过以后就不可再挪，因为节期再用不着它。可见凡本用在所禁之事上的物件，纵为行所许之事也是禁的。
阿巴耶 又向 拉巴 的意思举出相驳之处。
Abaye raised another objection to Rabba’s opinion.
我们在一条密释纳里学过：沙迈学派 说：不可从臼里取那大杵来，为节期的缘故在上头切肉。
We learned in a mishna that Beit Shammai say: One may not take a large pestle from a mortar, which is typically used for a prohibited action, in order to cut meat on it for the purpose of a Festival.
希列学派 却许人这样行，因为节期当喜乐是一样诫命。
And Beit Hillel permit doing so due to the mitzva of rejoicing on the Festival.
众人也都认：人若已为节期在上头切过肉，那杵就不可再挪了，因为节期再用不着它。
And everyone agrees that if one cut meat on it for the purpose of the Festival, that it is then prohibited to move it because there is no further need for it on the Festival.
可见凡本用在所禁之事上的物件，纵是为行一样所许之事，也是禁的。
Apparently, it is prohibited to use an object whose primary function is for a prohibited use, even to perform a permitted action.
拉巴 起先想回说这条密释纳也是依 拉比尼希米；后来听见 拉夫希纳纳·巴尔·舍勒姆亚 奉 拉夫 之名说：论洗衣人的夹子、压板与晾衣杆（据《阿鲁赫》），众人都认那几样人格外爱惜、专给它们留一处地方、不挪作别用，所以都禁挪，他就改了意。臼与杵既是专定一用、又有定处的，所以也禁挪。
拉巴 起先想这样回 阿巴耶 的驳：这条密释纳也是依 拉比尼希米 的意思，就是器皿安息日惟有为它本定的用处才可挪动。
Initially, Rabba thought to respond to Abaye’s objection by saying that this mishna, too, is in accordance with the opinion of Rabbi Neḥemya, that a vessel may only be moved on Shabbat for the purpose of its designated use.
后来他听见 拉夫希纳纳·巴尔·舍勒姆亚 奉 拉夫 之名所说的，就改了意：论洗衣人的夹子、压板与晾衣的杆子（据《《阿鲁赫》》），众人都认那几样是人格外爱惜、要保它完好的，所以专给它们留一处地方，不挪作别用。
However, he changed his mind once he heard that which Rav Ḥinana bar Shelemya said in the name of Rav: Everyone agrees in the case of launderers’ pins, presses, and clothing rods (Arukh), that since one is particular about them to ensure that they remain intact, he designates a place for them and does not move them for other purposes.
既是这样，众人都认挪它们是禁的。
Therefore, everyone agrees that it is prohibited to move them.
这里也是一样：臼与杵既是专定一用、又有定处的，所以挪它们是禁的。
Here, too, the mortar and pestle are specifically designated for a particular use and one designates a place for them; therefore, it is prohibited to move them.
有话说：论这一件，众阿摩拉另有相争。拉比希亚·巴尔·阿巴 奉 拉比约哈难 之名说：我们所学可拿来砸核桃的，是金匠的锤子。拉夫舍门·巴尔·阿巴 说：所学的是香料商的锤子。
有话说：论这一件，众阿摩拉另有相争。
It was stated that there was another amoraic dispute on this topic.
拉比希亚·巴尔·阿巴 奉 拉比约哈难 之名说：我们所学可拿来砸核桃的，是金匠的锤子。
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It was with regard to the hammer of goldsmiths that we learned it may be used to crack nuts.
金匠虽格外爱惜自己的锤子、要保它光滑，不肯挪作别用，然而众贤仍许人拿它行别样所许之事。
Although the goldsmith is particular about ensuring that the hammer remains smooth and avoids using it for any purpose other than its particular use, nevertheless, it was allowed to be used for other permitted actions.
拉夫舍门·巴尔·阿巴 说：我们所学可拿来砸核桃的，是香料商的锤子。
Rav Shemen bar Abba said: It was with regard to the hammer of spice merchants that we learned it may be used to crack nuts.
革玛拉 讲明：那说香料商的锤子可用的，金匠的锤子就更可用了；那说单金匠的锤子可用的，以为香料商格外爱惜自己的锤子，不肯拿它砸核桃——因为那锤子要沾上别的气味，坏了香料。
革玛拉 讲明：那说安息日可拿香料商的锤子砸核桃的，金匠素常所用的锤子就更不必说，是可用的了。
The Gemara explains: The one who said it is permitted to crack nuts on Shabbat using the hammer of spice merchants, all the more so that it is permitted to use a hammer typically used by goldsmiths.
那说单可用金匠所用之锤的，以为香料商格外爱惜自己的锤子，不肯容人拿它砸核桃。
However, the one who said that it is only permitted to use a hammer used by goldsmiths, but with regard to the hammer of spice merchants, the merchant is particular about it and would not allow it to be used for cracking nuts.
拿它作别用，那锤子要沾上别的气味，就坏了香料。
Use for other purposes would cause the hammer to absorb foreign smells, which would ruin the spices.
密释纳说可挪苇子或梭子插食物。众贤教说：人把生无花果埋在草里催熟、把饼埋在炭里加热，若露出一部分，安息日可挪它；若全埋着，就不可挪，恐怕人连草与炭那些搁置之物也一同带起来。
我们在密释纳里又学过：人可挪一根苇子或一只 梭子，拿它插食物。
And we learned in the mishna: one may move a reed or a shuttle [karkar] in order to stick it into food.
众贤在一条 《巴拉伊塔》 里教说：人把生无花果埋在草里、要它快熟，照样把饼埋在炭里、要它热起来，那果或饼若露出一部分，安息日可以挪它。
The Sages taught in a baraita: With regard to an unripe fig that one buried in straw to accelerate its ripening, and likewise with regard to a cake that one buried in coals in order to heat it, if part of it is exposed, it is permitted to move it on Shabbat.
若不露出、全埋着，就不可挪它，恐怕人连那草或那炭——都是搁置之物——也一同带起来。
And if not, and it was completely covered, it is prohibited to move it lest one come to carry straw or coals, which are set-aside, along with it.
人既不可挪搁置之物，也不可使它们被挪动。
It is prohibited for one to move set-aside objects or to cause them to be moved.
拉比以利亚撒·本·塔代 说：可把苇子或梭子插进那埋在炭里的生无花果或饼，把它从原处挑出来，那草与炭自己就抖落了。拉夫纳赫曼 说：这条哈拉哈依 拉比以利亚撒·本·塔代 的意思断。
拉比以利亚撒·本·塔代 说：人可把一根苇子或一只 梭子 插进那埋在炭里的生无花果或饼，把它从原处挑出来；那草与炭自己就抖落下去了。
Rabbi Elazar ben Tadai says: One may insert a reed or a shuttle into an unripe fig or a cake that is buried in coals to remove it from its place, and the straw and the coals are shaken off on their own.
拉夫纳赫曼 说：这条 哈拉哈 依 拉比以利亚撒·本·塔代 的意思断。
Rav Naḥman says: The halakha is in accordance with the opinion of Rabbi Elazar ben Tadai.
这岂是说 拉夫纳赫曼 执「非常法的挪动算不得挪动、安息日是许的」么？拉夫纳赫曼 岂不是说过：萝卜埋在土里，若是头朝上埋的，可拔出来；若是头朝下埋的，就不可，因为那样是挪动了土。可见他连非常法也禁。答曰：论萝卜那一条，拉夫纳赫曼 后来收回了。
革玛拉 问：这岂是说 拉夫纳赫曼 执「拿非常的法子挪动，算不得十足的挪动，安息日是许的」么？
The Gemara asks: Is that to say that Rav Naḥman holds: Moving an object in an atypical manner is not considered to be a bona fide act of moving and is permitted on Shabbat?
拉夫纳赫曼 岂不是说过：萝卜埋在土里保存的，若是自上而下埋的——就是粗的一头离地面近、细的一头离地面远——从土里取出来是许的。
Didn’t Rav Naḥman say: This radish that was buried in the dirt to protect it, if it was inserted from the top to bottom, i.e., the wider part of the radish is closer to the surface and the narrower part is farther, it is permitted to remove it from the dirt.
若是自下而上埋的、粗的一头离地面远，就是禁的，因为他这样就挪动了那土。
If it was inserted from bottom to top, and the wider part was farther from the surface, it is prohibited because he thereby moves the dirt.
可见 拉夫纳赫曼 连人拿非常的法子挪搁置之物也禁。
Apparently, Rav Naḥman prohibits moving set-aside items even if one does so in an atypical manner.
革玛拉 答：论萝卜的那条 哈拉哈，拉夫纳赫曼 后来收回了。
The Gemara answers: Rav Naḥman reversed his opinion with regard to that halakha of the radish.
密释纳说可取缝衣的针挑刺。拉巴之子拉瓦 打发人问 拉夫约瑟：针的孔或尖去了的，安息日可否挪动，当怎样断呢？
我们在密释纳里学过：人可取那缝衣裳用的寻常手针，拿它挑刺。
We learned in the mishna: One is permitted to take an ordinary hand needle used for sewing clothes to extract a thorn with it.
拉巴之子拉瓦 打发人问 拉夫约瑟 说：求夫子教导我们——针的孔或针的尖去了的，在律上当怎样断，就是安息日挪它是许的么？
Rava, son of Rabba, sent the following question to Rav Yosef: Let our teacher teach us: With regard to a needle whose eye or point was removed, what is its legal status, i.e., is moving it on Shabbat permitted?
拉夫约瑟 对他说：这一问的答语你早在密释纳里学过了——人可取缝衣的针挑刺。那扎在肉里的刺，管它那针有孔没孔呢？针既合这用处，挪它就是许的。
拉夫约瑟 对他说：这一问的答语，你早已在密释纳里学过了：人可取那缝衣裳用的寻常手针，拿它挑刺。
Rav Yosef said to him: You already learned the answer to that question in the mishna: One is permitted to take an ordinary hand needle used for sewing clothes to extract a thorn with it.
那扎在他肉里的刺，管它那针有孔没有孔呢？
And what does the thorn that is stuck in his flesh care whether the needle has an eye or whether it does not have an eye?
那针既合这用处，挪它就是许的。
Since the needle is suited for that purpose, it is permitted to move it.
拉巴之子拉瓦 据我们所学的一条密释纳向 拉夫约瑟 驳道：不洁的针，孔或尖去了的，就洁净了，因为它不再算作器皿。既不算器皿，挪它何以是许的呢？
拉巴之子拉瓦 据我们在一条密释纳里所学的向 拉夫约瑟 举出相驳之处：不洁的针，它的孔或它的尖去了的，就洁净了，因为它作器皿的分位已经废了。
Rava, son of Rabba, raised an objection to Rav Yosef from that which we learned in a mishna: A ritually impure needle whose eye or point was removed becomes ritually pure, because its status as a vessel is negated.
它既不再算作器皿，挪它何以是许的呢？
Since it is no longer considered a vessel, why would it be permitted to move it?
阿巴耶 说：你竟拿不洁诸律去驳安息日诸律么？论不洁，须是合用的器皿才受不洁、才存不洁，凡不合用的都是洁净的；论安息日，所要的却是合人用的东西——这针既还挑得刺，在律上就算器皿，挪它是许的。
阿巴耶 说：你竟拿不洁诸条 哈拉哈 去驳安息日诸条 哈拉哈 么？
Abaye said: Are you raising a contradiction from the halakhot of ritual impurity to the halakhot of Shabbat?
论不洁，须是合用的器皿才受不洁、才存住不洁；凡不合用的，都是洁净的。
With regard to ritual impurity, we require a functional utensil for it to become ritually impure or to retain impurity, and anything which is not functional is ritually pure.
论安息日，所要的却是合人用的东西；这针既还挑得出刺，在律上就算器皿，挪它是许的。
However, with regard to Shabbat we require something that is fit for use, and this too is fit to extract a thorn with it, and therefore, its legal status is that of a utensil and moving it is permitted.
拉瓦 说：那举驳的举得好——论不洁既不算器皿，论安息日也不算器皿；既不是器皿，安息日就不可挪它。
拉瓦 说：那举出相驳之处的，举得好。
Rava said: The one who raises the objection, raises the objection well.
论不洁既不算它作器皿，论安息日也不算它作器皿；既不是器皿，安息日就不可挪它。
From the fact that with regard to ritual impurity it is not considered a utensil, with regard to Shabbat, it is also not considered a utensil, and if it is not a utensil it may not be moved on Shabbat.
革玛拉 据一条巴拉伊塔向 拉瓦 驳道：针不拘有孔没孔，安息日挪它都是许的；他们说有孔无孔之别，单在不洁一层上。
革玛拉 据一条 《巴拉伊塔》 所教向 拉瓦 的意思举出相驳之处：针不拘是有孔的，还是没有孔的，安息日挪它都是许的。
The Gemara raises an objection to the opinion of Rava based on what was taught in a baraita: A needle, whether it is perforated or whether it is not perforated, it is permitted to move it on Shabbat.
他们又说：有孔之针与别的不同，单在不洁这一层上。
And they said that the status of a perforated needle is different only with regard to ritual impurity alone.
阿巴耶 照 拉瓦 的意思讲那一条说：这条密释纳所论的是未作成的针——人有时不给它穿孔，就定意拿它作别用的器皿。至于已作成的针，孔或尖去了的，它作器皿的分位就废了，因为人要把它抛在废铁堆里。
阿巴耶 照 拉瓦 的意思讲那一条说：这里所论的是未作成的针。
Abaye interpreted it according to the opinion of Rava: In this mishna, we are dealing with unfinished needles.
人有时不给它穿孔，就定意拿它作别用的器皿。
Sometimes one decides to render them a utensil for other purposes without perforating them.
至于已作成的针，它的孔或它的尖去了的，它作器皿的分位就废了，因为人要把它抛在 废铁堆 里。
However, in a case where its eye or its point was removed from the finished needle, its status as a vessel was negated, since a person throws it among the junk [gerutaot].
论安息日正婴孩的肢体：拉夫纳赫曼 禁，恐怕近乎作成器皿之工；拉夫舍舍特 许。拉夫纳赫曼 说：我凭什么这样断呢？因为我们在一条密释纳里学过：不可作——
论到安息日必要时把婴孩的肢体正一正：拉夫纳赫曼 禁人安息日这样行，恐怕那近乎「作成器皿」这一样禁工；拉夫舍舍特 却许人这样行。
With regard to the matter of aligning the limbs of an infant on Shabbat when it is necessary to do so, Rav Naḥman prohibits doing so on Shabbat, due to concern that it is similar to the prohibited labor of completing the production process of a vessel, and Rav Sheshet permits doing so.
拉夫纳赫曼 说：我凭什么说这条 哈拉哈 当这样断呢？
Rav Naḥman says: From where do I say that this is the halakha?
因为我们在一条密释纳里学过：不可作——
As we learned in a mishna: One may not make