← 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 10 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。
密释纳续：葡萄枝系在瓶上的，安息日可拿它打水，因为那枝子已成了器皿的一部分。
葡萄枝系在瓶上的，安息日可拿它打水，因为那枝子已成了那器皿的一部分。
With regard to a vine branch that is tied to a pitcher, one may fill water with it on Shabbat because the branch became part of the vessel.
密释纳：论窗板，拉比以利以谢 说：它若系着、悬在窗上不着地，可拿它遮窗，因为那不算建造；若不然，就不可拿它遮窗。众拉比说：这样那样都可拿它遮窗。
论到窗板，拉比以利以谢 说：它若系着、悬在窗上、不着地的，可拿它遮窗，因为那不算建造；若不然、就是着了地的，就不可拿它遮窗。
With regard to a window shutter, Rabbi Eliezer says: When it is tied to and hanging from the window, i.e., it is not touching the ground, one may shutter the window with it, because it is not considered building; and if not, i.e., it is touching the ground, one may not shutter the window with it.
众拉比说：这样那样都可拿它遮窗。
And the Rabbis say: Both in this case and in that case one may shutter with it.
我们在那里一条密释纳里学过：瓮上有石头、人要开瓮的，可把瓮侧过来，石头就掉下去。拉巴 奉 拉比阿米、拉比约哈难 之名说：所教的单指人把石头忘在瓮上；他若特意放的，那瓮就成了所禁之物的底座，不可挪。拉夫约瑟 奉 拉比阿西、拉比约哈难 之名说：所教的单指忘了；他若特意放的，那石头就成了瓮盖，可像别样瓮盖一样用。
我们在那里一条密释纳里学过：瓮上有一块石头，人要开那瓮的，可把瓮侧过来，那石头就掉下去。
We learned in a mishna there: In the case of a stone that is atop a barrel and one wants to open the barrel, he tilts the barrel on its side and the stone falls.
拉巴 奉 拉比阿米 之名、拉比阿米 奉 拉比约哈难 之名说：他们所教的，单指人把那石头忘在瓮上的情形；他若特意把石头放在瓮上，那瓮就成了所禁之物的底座，挪它就是禁的。
Rabba said that Rabbi Ami said that Rabbi Yoḥanan said: They only taught this in a case where one forgets the stone atop the barrel; however, in a case where one places the stone atop the barrel intentionally, the barrel becomes a base for a prohibited object, and it is therefore prohibited to move the barrel.
拉夫约瑟 却奉 拉比阿西 之名、拉比阿西 奉 拉比约哈难 之名说：他们所教的，单指人把石头忘了的情形；他若特意放在那里，那石头就成了那瓮的盖子，可像别样瓮盖一样用它。
And Rav Yosef said that Rabbi Asi said that Rabbi Yoḥanan said: They only taught this in a case where one forgets it; however, in a case where one places it there, the stone becomes a cover for the barrel and it is permitted to use it like other barrel covers.
拉巴 说：我们据密释纳向自己这条哈拉哈举出相驳之处——汲水葫芦里有石头，打水时石头不掉的，安息日可拿它打水；可见石头一经指定作某用，就不再是搁置之物了。他自己驳回说：不然，两件不可相比；那里他既把石头接在葫芦上，就使它作了葫芦的壁、成了器皿的一部分。
拉巴 说：我们据密释纳向自己这条 哈拉哈 举出相驳之处：汲水葫芦里若有一块石头，人拿它打水而那石头不掉下来的，安息日可拿它打水。
Rabba said: We raise an objection to our halakha from the mishna: With regard to a stone that is in a gourd used to draw water, if they fill it with water and the stone does not fall, one may fill with it on Shabbat.
可见那石头一经指定作某一样用处，就不再算是搁置之物了。
Apparently, if the stone is designated for a purpose, it is no longer set-aside.
他自己驳回这凭据说：不是这样，因为这两件是不可相比的。
He rejects the proof: And that is not so, as these cases are not comparable.
那里论葫芦里的石头，他既把石头接在葫芦上，就使那石头作了葫芦的壁、成了器皿的一部分；瓮上的石头却不是这样。
There, in the case of the stone in the gourd, since one attached it to the gourd, he rendered the stone a wall of the gourd and part of the vessel, unlike in the case of the stone atop the barrel.
拉夫约瑟 说：我们也据密释纳向自己这条哈拉哈举出相驳之处——石头若掉下来，就不可拿它打水；可见没接住的石头不算器皿的一部分，仍是搁置之物。他自己驳回说：不然，两件不可相比；那里他既没有把石头接在葫芦上，就废了它作器皿之分，它仍是搁置之物。
拉夫约瑟 说：我们也据密释纳向自己这条 哈拉哈 举出相驳之处：若不然、就是那石头掉下来的，就不可拿它打水。
Rav Yosef said: And we raise an objection to our halakha from the mishna: And if not, and the stone does fall, one may not fill with it.
那没有接住的石头既不算器皿的一部分，就仍是搁置之物。
A stone that is not attached is not considered to be part of the vessel and is therefore set-aside.
他自己驳回这凭据。
He rejects the proof.
这话不是这样，因为这两件是不可相比的。
And that is not so, as these cases are not comparable.
那里他既没有把石头接在葫芦上，就废了它作器皿一部分的分位，它仍是搁置之物。
There, since he did not attach the stone to the gourd, he negates its status as a part of the vessel and it remains set-aside.
革玛拉 讲明：他们所争的是什么呢？一位夫子（拉巴）执须有一样举动，才能把石头或别样搁置之物变作器皿；一位夫子（拉夫约瑟）执不须举动。
革玛拉 讲明：他们所争的是什么呢？
The Gemara explains: With regard to what do they disagree?
一位夫子、就是 拉巴，执须有一样举动，才能把石头或别样搁置之物变作器皿；另一位夫子、就是 拉夫约瑟，执不须举动。
One Sage, Rabba, holds that we require an action to change the status of a stone or another set-aside object into a vessel, and one Sage, Rav Yosef, holds that we do not require an action.
拉比阿米 与 拉比阿西 各是照自己素常的道理说的：拉夫迪米 从以色列地来说，拉比哈尼纳 说——也有人说是 拉比泽拉 奉 拉比哈尼纳 之名说：拉比犹大·哈纳西 一次到了一处，见有一排建屋的石头，就对门生说：你们出去，心里指定这些石头留作安息日用，好叫我们明日安息日坐在上头；他并没有叫他们在那些石头上作什么举动。
他们二人、就是 拉比阿米 与 拉比阿西，各是照自己素常的道理说的，因为 拉夫迪米 从以色列地到巴比伦来的时候说：拉比哈尼纳 说——也有人说是 拉比泽拉 奉 拉比哈尼纳 之名说：拉比犹大·哈纳西 一次到了一处，见有一排建屋用的石头，就对门生说：你们出去，心里指定这些石头留作安息日用，好叫我们明日安息日坐在上头；拉比犹大·哈纳西 并没有叫他们在那些石头上作什么举动。
And they, Rabbi Ami and Rabbi Asi, follow their regular line of reasoning, as when Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Ḥanina said, and some say that it was Rabbi Zeira who said that Rabbi Ḥanina said: Once Rabbi Yehuda HaNasi went to one place and found a course of building stones, and he said to his students: Go out and think that you are designating these stones for Shabbat so that we may sit on them tomorrow on Shabbat, and Rabbi Yehuda HaNasi did not require them to perform an action with those stones.
单凭心里指定就够了。
Thought alone was sufficient.
拉比约哈难 说：事情不是这样，拉比犹大·哈纳西 是叫他们作一样举动来指定那些石头的。他叫他们作什么呢？拉比阿米 说他对他们说：你们出去把石头排好。拉比阿西 说他对他们说：你们出去把石头上的泥擦净。
拉比约哈难 说：事情不是这样。
Rabbi Yoḥanan said: That is not what happened.
拉比犹大·哈纳西 是叫他们作一样举动，来指定那些石头的。
Rabbi Yehuda HaNasi required them to perform an action to designate the stones.
革玛拉 问：他叫他们作的是什么举动呢？
The Gemara asks: What action did he say to them to perform?
拉比阿米 说：拉比犹大·哈纳西 对他们说：你们出去，把那些石头排好。
Rabbi Ami said that Rabbi Yehuda HaNasi said to them: Go out and arrange the stones.
拉比阿西 说：他对他们说：你们出去，把石头上的泥擦净。
Rabbi Asi said that he said to them: Go out and rub the mortar off of them.
拉比阿米 所要的举动，比这更重些，才算把那些石头作成器皿。
Rabbi Ami requires a more significant action to render the stones a vessel.
有话说：论这一件另有相争。拉比约西·本·扫罗 说：那是一垛新梁，不是石头。拉比约哈难·本·扫罗 说：那是船上测水深的竿子。那说竿子可坐的，梁就更不必说；那说梁可坐的，竿子却要禁，因为怕它弯坏，为顾惜财物就把它搁下了。
有话说：论这一件另有相争。
It was stated that there was a dispute with regard to this matter.
拉比约西·本·扫罗 说：那是一垛新梁，不是石头。
Rabbi Yosei ben Shaul said: It was a new stack of beams, not stones.
拉比约哈难·本·扫罗 说：那是船上用来测水深的竿子。
And Rabbi Yoḥanan ben Shaul said: It was the sounding pole of a ship used to determine the depth of the water.
那说 拉比犹大·哈纳西 许人坐在船竿上的，他许人坐在梁上就更不必说了。
The one who said that Rabbi Yehuda HaNasi permitted sitting on a ship’s sounding pole, all the more so he permitted doing so in the case of beams.
至于那说 拉比犹大·哈纳西 许人坐在一垛梁上的，论到那竿子他却要禁，因为那是为顾惜财物而搁下的——人怕它弯坏了。
And with regard to the one who said that Rabbi Yehuda HaNasi permitted sitting on a stack of beams, but in the case of the sounding pole he would prohibit doing so because it is set-aside due to monetary loss, as he is particular about it that it will not become warped and damaged.
密释纳说葡萄枝系在瓶上的可拿它打水。由此可推：系着才可，不系就不可。我们何不说这条密释纳不依 拉班西缅·本·迦玛列 的意思呢？
我们在密释纳里学过：葡萄枝系在瓶上的，安息日可拿它打水。
We learned in the mishna: With regard to a vine branch that is tied to a pitcher, one may fill water with it on Shabbat.
革玛拉 由此推说：系着的，可以；不系的，就不可以。
The Gemara infers: If it is tied, yes, it is permitted; if it is not tied, no, it is prohibited.
我们何不说这条密释纳不是依 拉班西缅·本·迦玛列 的意思呢？
Let us say that the mishna is not in accordance with the opinion of Rabban Shimon ben Gamliel.
因为一条巴拉伊塔教说：棕树的硬枝，人砍来作柴或作建造之用，后来改意要拿它坐的，须在安息日前一日把那些枝子捆起来，免得算作搁置之物。拉班西缅·本·迦玛列 说：不必捆，仍是可挪的。
因为一条 《巴拉伊塔》 里教说：棕树的硬枝，人砍下来本为作柴或作建造之用，后来改了意要拿它坐的，须在安息日前一日把那些枝子捆起来，免得算作搁置之物。
As it was taught in a baraita: With regard to hard branches of a palm tree that one cut for firewood or for construction, and then he reconsidered their designation and decided to use them for sitting, he must tie the branches together on Shabbat eve so that they will not be set-aside.
拉班西缅·本·迦玛列 说：他不必把它们捆起来；纵不捆，挪它们也是许的。
Rabban Shimon ben Gamliel says: He need not tie them together, and nevertheless, it is permitted to move them.
依 拉班西缅·本·迦玛列 的意思，砍下来的木头不必特特预备，安息日就可以用。
According to Rabban Shimon ben Gamliel, cut wood need not be specially prepared to be used on Shabbat.
拉夫舍舍特 说：纵说这条密释纳依 拉班西缅·本·迦玛列，也讲得通——这里所论的是那枝子还连在葡萄树上的情形。诘曰：那就是用连着地的东西了。答曰：所指的是连在离地三掌以下之处的枝子。拉夫阿施 说：纵说是砍下来的也可，仍禁，是因怕人把它削直了配水桶用；所以 拉班西缅·本·迦玛列 教说不必挂虑。
拉夫舍舍特 说：你纵说这条密释纳是依 拉班西缅·本·迦玛列 的意思，也讲得通；我们这里所论的是哪一样呢？
Rav Sheshet says: Even if you say that the mishna is in accordance with the opinion of Rabban Shimon ben Gamliel, with what are we dealing here?
所论的是那枝子还连在它本根、就是葡萄树上的情形。
With a case where the shoot is still connected to its origin, the vine.
革玛拉 问：若是这样，他就是用那连着地的东西了；众贤曾立例，禁人用凡连着地的草木。
The Gemara asks: If so, he is making use of an item that is attached to the ground, and the Sages issued a decree prohibiting the use of any plant attached to the ground.
革玛拉 答：所指的是连在离地三掌以下之处的枝子。
The Gemara answers: This is referring to a branch attached to the vine below three handbreadths off the ground.
葡萄树连着地、在离地三掌以下的那一段，不在那条禁例之内，正如挨着地的树根可以用一样。
A vine attached to the ground below three handbreadths off the ground was not prohibited in that decree, just as it is permitted to make use of tree roots adjacent to the ground.
拉夫阿施 说：你纵说所指的是砍下来的枝子，用它仍是禁的，那是因立了一条例，恐怕人把它砍削弄直，配那水桶用。
Rav Ashi said: Even if you say that it is referring to a branch that is detached, nevertheless, its use is prohibited due to the decree lest one cut and straighten the branch to prepare it for use with the bucket.
所以 拉班西缅·本·迦玛列 教说：不必为这一层挂虑。
Therefore, Rabban Shimon ben Gamliel teaches that there is no need for concern.
密释纳里 拉比以利以谢 与众拉比争窗板。拉巴·巴尔·巴尔·哈纳 奉 拉比约哈难 之名说：众人都认节期不可头一次搭起临时的棚，安息日更不必说。众坦拿所争的单在「加添在已有的棚上」一层：拉比以利以谢 说节期不可加添，安息日更不必说；众拉比说安息日可加添在临时的棚上，节期更不必说。
我们在密释纳里学过：拉比以利以谢 与众拉比争论窗板，并人安息日可拿什么样的法子遮窗。
We learned in the mishna that Rabbi Eliezer and the Rabbis dispute the case of a window shutter and in what manner one is permitted to shutter a window on Shabbat.
拉巴·巴尔·巴尔·哈纳 奉 拉比约哈难 之名说：众人都认：节期不可头一次搭起一座临时的棚，安息日更不必说。
Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Everyone agrees that one may not construct a temporary tent on a Festival for the first time, and needless to say, one may not do so on Shabbat.
众 坦拿 所争的，单在加添在已有之棚上这一层：拉比以利以谢 说：节期不可加添在已有的构造上，安息日更不必说。
The tanna’im disagree only with regard to adding to an existing tent, as Rabbi Eliezer says: One may not add to an existing structure on a Festival, and needless to say, one may not do so on Shabbat.
众拉比说：安息日可加添在临时的构造上，节期更不必说。
And the Rabbis say: One may add to a temporary structure on Shabbat, and needless to say, one may do so on a Festival.
密释纳说众拉比说「这样那样都可拿它遮窗」。这里「这样那样」是什么意思呢？拉比阿巴 奉 拉夫卡哈纳 之名说——
我们在密释纳里学过：众拉比说：这样那样都可拿它遮窗。
We learned in the mishna that the Rabbis say: Both in this case and in that case one may shutter with it.
革玛拉 问：这里所说「这样那样」，是什么意思呢？
The Gemara asks: What is the meaning of: Both in this case and in that case, in this context?
拉比阿巴 奉 拉夫卡哈纳 之名说——
Rabbi Abba said that Rav Kahana said: