← 安息日卷总目·第十八章 可以挪开
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。
革玛拉 答：接待客人与探望病人这两样，也都归在行慈爱之事一类里。那话另有一样说法：长单里那几样，都可归到短单里那几样上。
革玛拉 答：接待客人与探望病人这两样，也都归在行慈爱之事一类里。
The Gemara answers: These too, hospitality toward guests and visiting the sick, are in the category of acts of loving-kindness.
那话另有一样说法：长单里所举那几样，都可归到短单里那几样上。
A different version of that answer: These matters on the longer list are attributable to those, the matters on the shorter list.
众贤教说：往好处断人的，自己也被往好处断。曾有一人从上加利利下来，在南方一个家主那里作工三年。赎罪日前夕他求工价，家主说没有银子；求粮、求地、求牲畜、求垫子被子，家主都说没有。那工人就把家具搭在肩上，忧忧愁愁回家去了。
众贤在一条 《巴拉伊塔》 里教说：人往好处断别人的，自己也被往好处断。
The Sages taught in a baraita: One who judges another favorably is himself judged favorably.
曾有这样一件事：有一个人从上加利利下来，受雇在南方一个家主那里作工三年。
And there was an incident involving a certain person who descended from the Upper Galilee and was hired to work for a certain homeowner in the South for three years.
赎罪日前夕，他对那家主说：把我的工价给我，我好回去养活妻子儿女。
On the eve of the Day of Atonement, he said to the homeowner: Give me my wages, and I will go and feed my wife and children.
那家主对他说：我没有银子。
The homeowner said to him: I have no money.
他对他说：既是这样，就拿粮食作我的工价给我罢。
He said to him: In that case, give me my wages in the form of produce.
他对他说：我没有粮食。
He said to him: I have none.
那工人对他说：拿田地作我的工价给我罢。
The worker said to him: Give me my wages in the form of land.
那家主对他说：我没有田地。
The homeowner said to him: I have none.
那工人对他说：拿牲畜作我的工价给我罢。
The worker said to him: Give me my wages in the form of animals.
他对他说：我没有牲畜。
He said to him: I have none.
那工人对他说：把垫子被子给我罢。
The worker said to him: Give me cushions and blankets.
他对他说：我没有。
He said to him: I have none.
那工人就把自己的家具搭在肩上，忧忧愁愁地回家去了。
The worker slung his tools over his shoulder behind him and went to his home in anguish.
住棚节过后，那家主手里带着他的工价，又带了三头驴的驮子——一驮食物、一驮饮的、一驮各样甜食——到那工人家里去。他们吃喝完了，家主就把工价给了他。
住棚节 节过后，那家主手里拿着那工人的工价，又带了三头驴所驮的东西：一头驮着食物，一头驮着饮的，一头驮着各样甜食，往那工人家里去。
After the festival of Sukkot, the homeowner took the worker’s wages in his hand, along with a burden that required three donkeys, one laden with food, one laden with drink, and one laden with types of sweets, and went to the worker’s home.
他们吃喝完了，那家主就把工价给了他。
After they ate and drank, the homeowner gave him his wages.
家主问他：我说没有银子时，你疑我什么呢？他说：我想或者你遇着便宜的货，拿那银子作了本钱。问牲畜，他说或者租给人了；问田地，他说或者佃给人了；问粮食，他说或者还没有分什一；问垫子被子，他说或者他把所有的都许愿归了天。
那家主对他说：你对我说「把我的工价给我」，我说「我没有银子」的时候，你疑我是什么呢？
The homeowner said to him: When you said to me: Give me my wages, and I said: I have no money, of what did you suspect me?
你何以不疑我是想赖你的工价呢？
Why did you not suspect me of trying to avoid paying you?
那工人回说：我心里想：或者你遇着便宜的 营商，就拿那欠我的银子买了货，所以手里没有现银。
The worker answered, I said: Perhaps the opportunity to purchase merchandise [perakmatya] inexpensively presented itself, and you purchased it with the money that you owed me, and therefore you had no money available.
那家主问：你对我说「把牲畜给我」，我说「我没有牲畜」的时候，你疑我是什么呢？
The homeowner asked: And when you said to me: Give me animals, and I said: I have no animals, of what did you suspect me?
那工人回说：我心里想：或者那些牲畜租给别人了。
The worker answered: I said: Perhaps the animals are hired to others.
那家主问：你对我说「把田地给我」，我说「我没有田地」的时候，你疑我是什么呢？
The homeowner asked: When you said to me: Give me land, and I said: I have no land, of what did you suspect me?
那工人回说：我心里想：或者那田地佃给别人了，你不能从佃户手里取回来。
The worker answered: I said: Perhaps the land is leased to others, and you cannot take the land from the lessees.
那家主问：你对我说「把粮食给我」，我说「我没有粮食」的时候，你疑我是什么呢？
The homeowner asked: And when you said to me: Give me produce, and I said: I have no produce, of what did you suspect me?
那工人回说：我心里想：或者那些粮食还没有分出什一来，所以你不能给我。
The worker answered: I said: Perhaps they are not tithed, and that was why you could not give them to me.
那家主问：我说「我没有垫子被子」的时候，你疑我是什么呢？
The homeowner asked: And when I said: I have no cushions or blankets, of what did you suspect me?
那工人回说：我心里想：或者他把自己所有的都许愿归了天，所以眼下一样也拿不出来。
The worker answered: I said: Perhaps he consecrated all his property to Heaven and therefore has nothing available at present.
家主对他说：我指着圣殿的供职起誓，实在是这样。我那时手里没有银子，因为我曾为着我儿子许尔堪起了愿，把所有的都归了圣——他不肯习托拉。我到南方去见我的同伴，那一代的众贤，他们把我的愿都解开了。家主又说：你既往好处断人，愿神也往好处断你。
那家主对他说：我指着圣殿的供职起誓，实在是这样。
The homeowner said to him: I swear by the Temple service that it was so.
我那时手里没有银子，因为我曾为着我儿子 许尔堪 起了愿，把我所有的都归了圣——他不肯习托拉。
I had no money available at the time because I vowed and consecrated all my property on account of Hyrcanus, my son, who did not engage in Torah study.
那家主是不愿把产业留给他儿子。
The homeowner sought to avoid leaving an inheritance for his son.
后来我到南方去见我的同伴，就是那一代的众贤，他们把我所许的愿都解开了。
And when I came to my colleagues in the South, the Sages of that generation, they dissolved all my vows.
那时那家主就立刻去付他工人的工价。
At that point, the homeowner had immediately gone to pay his worker.
如今那家主说：你既往好处断人，愿神也照样往好处断你。
Now the homeowner said: And you, just as you judged favorably, so may God judge you favorably.
众贤又教一件相类的事：曾有一个敬虔的人把一个被掳的犹太少女赎出来。他们到了客店，他叫她睡在自己脚下。次日他下去浸洗，然后教导门生。这样行本可招人疑他把那少女留给自己了。
论到这一层，革玛拉 记说众贤在一条 《巴拉伊塔》 里教的一件事：曾有一个敬虔的人，把一个被掳的犹太少女赎了出来。
On a similar note, the Gemara relates that the Sages taught in a baraita: There was an incident involving a certain pious man who redeemed a young Jewish woman from captivity.
他们到了客店，他叫她睡在自己脚下。
When they arrived at the inn he had her lie beneath his feet.
次日他下去浸洗，为要洁净了才习托拉、才祷告，随后教导他的门生。
The next day, he descended, and immersed in a ritual bath to purify himself before Torah study and prayer, and taught his students.
这样行本可招人疑那敬虔人把那少女留给自己了，因为早晨浸洗，素常是那遗了精的人才行的。
This conduct could arouse suspicion that the pious man kept the maiden for himself, as immersion in the morning is customary for men who have experienced a seminal emission by engaging in sexual relations.
那敬虔人对门生说：我叫她睡在我脚下的时候，你们疑我是什么呢？他们说：我们想，或者我们中间有一个门生，他的品行在夫子面前还没有定准，夫子是要看住他，免得他侵犯那少女。
那敬虔人对他的门生说：我叫她睡在我脚下的时候，你们疑我是什么呢？
And the pious man said to his students: When I had her lie beneath my feet, of what did you suspect me?
他们对他说：我们心里想：或者我们中间有一个门生，他的品行在夫子面前还没有定准，夫子是要看住他，免得他侵犯那少女。
They said to him: We said: Perhaps there is a student among us whose conduct is not established before the rabbi, and he wanted to make certain that this student would not inappropriately accost the young woman.
所以夫子把那女子留在近处。
Therefore, the rabbi kept the woman close by.
他对他们说：我下去浸洗的时候，你们疑我是什么呢？他们回说：或者是路上劳乏，夫子遗了精。他对他们说：我指着圣殿的供职起誓，实在是这样。你们既往好处断我，愿神也往好处断你们。
他对他们说：我下去浸洗的时候，你们疑我是什么呢？
He said to them: When I descended and immersed, of what did you suspect me?
他们回说：或者是路上劳乏，夫子遗了精。
They answered: Perhaps due to the exertion of travel, a seminal emission befell the rabbi.
他对他们说：我指着圣殿的供职起誓，实在是这样。
He said to them: I swear by the Temple service that it was so.
你们既往好处断我，愿神也照样往好处断你们。
And you, just as you judged me favorably, so may God judge you favorably.
众贤又教一条相类的巴拉伊塔：有一次众学者有一件要事，要去见一位罗马显贵所常来往的贵妇，为以色列人向朝廷进言，想求她的主意。他们说：谁去呢？拉比约书亚 对他们说：我去。
众贤教一条相类的 《巴拉伊塔》：有一次，众通托拉的学者有一件要事。
The Sages taught a similar baraita: Once there was a certain matter needed by Torah scholars.
他们要去与一位贵妇商议，那贵妇是罗马一切显要人物所常来往的。
They wanted to discuss an issue with a certain matron whose company was kept by all the prominent people of Rome.
那些学者要为以色列人向朝廷进言，就想求那贵妇的主意。
The Torah scholars wanted to address the government on behalf of the Jewish people, and they sought the matron’s advice.
他们说：谁去呢？
They said: Who will go?
拉比约书亚 对他们说：我去。
Rabbi Yehoshua said to them: I shall go.
拉比约书亚 与门生同去。到了她家门口，他在离门四肘之处摘下经匣，进去把门关上，把他们关在外头。出来以后，他下去浸洗，然后教导门生。这样行也可招人疑有不正之事。
拉比约书亚 与他的门生一同到她那里去。
Rabbi Yehoshua and his students went to her.
他带着门生到了她家门口，就在离门四肘之处摘下自己的经匣，进去把门关上，把他们关在外头。
When he arrived with his students at the entrance of her house, he removed his phylacteries at a distance of four cubits from the door, and entered, and locked the door before them.
他出来以后，就下去浸洗，然后教导他的门生。
After he emerged, he descended and immersed in a ritual bath, and taught his students.
这里也是一样：这样行本可招人疑有不正之事。
Here too, this was conduct that could arouse suspicion that something improper transpired.
他对门生说：我摘下经匣的时候，你们疑我是什么呢？他们对他说：我们想，夫子必是执圣物不可进不洁之处。
他对他的门生说：我摘下经匣的时候，你们疑我是什么呢？
And he said to his students: When I removed the phylacteries, of what did you suspect me?
他们对他说：我们心里想：夫子必是执圣物不可带进不洁之处。
They said to him, we said: The rabbi must hold that sacred items may not enter a place of impurity.
所以带着经匣进那家去是不合宜的。
Therefore, it would have been inappropriate to enter the house with phylacteries.
他问：我关门的时候，你们疑我是什么呢？他们对他说：我们想，或者有一件王家的机密，须在他与她中间商议，不可泄露。
他问说：我把门关上的时候，你们疑我是什么呢？
He asked: When I locked the door, of what did you suspect me?
他们对他说：我们心里想：或者有一件王家的机密，须在他与她中间商议，不可泄露出来。
They said to him: We said: Perhaps there is a discreet royal matter that must be discussed between him and her and should not be revealed.
拉比约书亚 问：我下去浸洗的时候，你们疑我是什么呢？他们说：或者有一点唾沫从她口里溅到夫子衣上——众贤定外邦人的分位如同漏症者，他们身上所出的都传不洁。他说：我指着圣殿的供职起誓，实在是这样。你们既往好处断人，愿神也往好处断你们。
拉比约书亚 问说：我下去浸洗的时候，你们疑我是什么呢？
Rabbi Yehoshua asked: When I descended and immersed, of what did you suspect me?
他们对他说：我们心里想：或者有一点唾沫从她口里溅到夫子的衣裳上。
They said to him, we said: Perhaps a bit of spittle sprayed from her mouth onto the rabbi’s clothes.
众贤定外邦人的分位如同 漏症者 一样；他们身上所出的水都传不洁。
The Sages decreed that the legal status of a gentile is like that of a zav; their bodily fluids transmit ritual impurity.
拉比约书亚 对他们说：我指着圣殿的供职起誓，实在是这样。
Rabbi Yehoshua said to them: I swear by the Temple service that it was so.
你们既往好处断人，愿神也照样往好处断你们。
And you, just as you judged favorably, so may God judge you favorably.
密释纳说洁净的举祭安息日可挪。这本是明的。答曰：所以要教，单为那举祭落在以色列人手里的情形——恐怕你说他既不合吃，就不可挪；故教我们说：祭司既合吃，挪它尽可。
我们在密释纳里学过：安息日可挪洁净的 举祭。
We learned in the mishna: One may move ritually pure teruma on Shabbat.
革玛拉 说：这本是明明的。
The Gemara objects: That is obvious.
革玛拉 答：所以必须教这一条，单为那 举祭 落在以色列人手里的情形。
The Gemara answers: It is necessary to teach this only in a case in which it is placed in Israelite hands.
恐怕你说：那既不合以色列人吃，安息日他就不可挪它；所以教我们说：祭司既合吃，挪它尽可。
Lest you say: Since it is not suitable for the Israelite to eat, he is prohibited to move it on Shabbat; therefore, it teaches us that since it is suitable for a priest to eat, one may well move it on Shabbat.
密释纳又说未净什一税之食可挪。那既不合他吃，何以可挪呢？答曰：他若愿意，可把所有的都弃作无主，自己成了穷人，那食物就合他吃了；如今也算合他吃。因为密释纳说：可拿未净什一之食给穷人吃，也给驻兵吃。拉夫胡纳 说所教的是：沙迈学派 说两样都不可，希列学派 说两样都可；哈拉哈依 希列学派。
我们在密释纳里又学过：未净什一税之食可以挪。
And we also learned in the mishna: One may move doubtfully tithed produce.
革玛拉 问：论未净什一税之食，何以可挪它呢？
The Gemara asks: With regard to doubtfully tithed produce, why may one move it?
那本不合他吃。
It is not suitable for him to eat.
革玛拉 答：他若愿意，可把自己所有的都弃作无主之物，自己就成了穷人，那未净什一之食就合他吃了；既然如此，如今也算合他吃。
The Gemara answers: Since if he so desires, he may renounce all his property, declaring it ownerless, and he would then be poor, and the doubtfully tithed produce would be suitable for him, now too it is suitable for him.
穷人是可吃未净什一之食的，正如我们在一条密释纳里学过：可拿未净什一之食给穷人吃，也可拿它给 驻兵 吃。
A pauper may eat doubtfully tithed produce, as we learned in a mishna: One may feed the poor doubtfully tithed produce and soldiers [akhsanya] doubtfully tithed produce.
拉夫胡纳 说所教的是：沙迈学派 说：不可拿未净什一之食给穷人吃，也不可拿它给 驻兵 吃。
And Rav Huna said that it was taught: Beit Shammai say: One may neither feed the poor doubtfully tithed produce nor feed soldiers doubtfully tithed produce.
希列学派 说：可拿它给穷人吃，也可拿它给 驻兵 吃。
And Beit Hillel say: One may feed the poor doubtfully tithed produce and feed soldiers doubtfully tithed produce.
这条 哈拉哈 依 希列学派 的意思断。
The halakha is in accordance with the opinion of Beit Hillel.
密释纳说已取出什一之举祭的头一分什一税可挪。既已取出举祭，那明明是寻常之物了。答曰：所以要教这条哈拉哈，单为这一样情形：利未人趁禾还在秆上就抢在祭司前头把它取到禾场，未打之先已取了什一之举祭，大举祭却还没有取。
我们在密释纳里学过：已取出什一之 举祭 的头一分什一税，可以挪。
We learned in the mishna: And one may move first tithe whose teruma of the tithe has already been taken.
革玛拉 问：那 举祭 既已取出，它明明是十足的寻常之物了。
The Gemara poses a question: It is obvious that if the teruma was already tithed it is non-sacred produce in every sense.
革玛拉 讲明：所以必须教这条 哈拉哈，单为下面这一样情形：利未人趁着禾还在秆上，就抢在祭司前头把它取到禾场；那禾未打之先，什一之 举祭 已经取了，大举祭 却还没有取。
The Gemara explains: It was necessary to teach this halakha only in the following case: A Levite preceded the priest while the grain was still on the stalks and brought it to the threshing floor, and before the grain was threshed, the teruma of the tithes was taken and the teruma gedola was not taken.
上头这条哈拉哈是依 拉比阿巴胡 的意思，因为 拉比阿巴胡 奉 雷什·拉基什 之名说：头一分什一税，利未人趁禾在秆上抢在祭司前头取的，就不必从其中取大举祭，据民数记 18:26——神所说要取的是「十分取一」，不是大举祭与什一之举祭两样都取。
上头所说那条 哈拉哈，是依 拉比阿巴胡 的意思，因为 拉比阿巴胡 奉 雷什·拉基什 之名说：头一分什一税，利未人趁着禾还在秆上就抢在祭司前头取了的，就不必从其中取 大举祭，正如经上所说：「要再从那十分之一中取十分之一作为举祭献给耶和华」（民数记 18:26）。
And the above mentioned halakha is in accordance with the opinion of Rabbi Abbahu, as Rabbi Abbahu said that Reish Lakish said: With regard to first tithe, in a case in which the Levite preceded the priest while the grain was still on the stalks, one is exempt from separating teruma gedola from it, as it is stated: “And you shall set apart from it a gift for the Lord, even a tenth part of the tithe” (Numbers 18:26).
由此可推：神对你们说要取的，是「那十分之一中的十分之一」、就是什一之 举祭，不是 大举祭 与什一之 举祭 两样都取。
By inference: A tenth part of the tithe, i.e., the teruma of the tithe, I, God, said to you that you must take, and not both teruma gedola and the teruma of the tithe.
拉夫帕帕 对 阿巴耶 说：若是这样，利未人纵在禾粒已打下堆成堆以后才抢在祭司前头，也当不必取大举祭。阿巴耶 对他说：论你这话，经上说：「奉给你们的一切礼物，都要献给耶和华为举祭」（民数记 18:29）——耶和华的举祭、就是大举祭，须从利未人一切的礼物中取。
拉夫帕帕 对 阿巴耶 说：若是这样，利未人纵在禾粒已从秆上打下来、堆成一堆以后才抢在祭司前头，也当不必取 大举祭。
Rav Pappa said to Abaye: If so, even if the Levite preceded the priest after the kernels of grain were removed from the stalks and placed in a pile, the Levite should also be exempt from taking teruma gedola.
阿巴耶 对他说：论你这话，经上说：「奉给你们的一切礼物，要从其中将至好的献给耶和华为举祭」（民数记 18:29）。
Abaye said to him: With regard to your claim, the verse states: “From all that is given to you, you shall set apart that which is the Lord’s teruma” (Numbers 18:29).
耶和华的 举祭、就是 大举祭，须从利未人所得的一切礼物中取出来。
God’s teruma, i.e., teruma gedola, must be taken from all the Levites’ gifts.
革玛拉 问：你凭什么定说堆成堆的头一分什一税须取大举祭，禾在秆上的却不必呢？阿巴耶 答：这一样、就是打过堆起来的，已作成了五谷；那一样、就是还留在秆上的，还没有作成五谷。论大举祭，经上说「初收的五谷」要给祭司；既算作五谷，祭司的分就临到了，利未人就当取大举祭。
革玛拉 问：你凭什么定说：从堆成堆的谷子里取的头一分什一税须取 大举祭，从还在秆上之禾里取的却不必呢？
The Gemara asks: What did you see that led you to require teruma gedola from first tithe that was taken from grain in piles, and not from first tithe that was taken from grain on stalks?
阿巴耶 答：这一样、就是打过又堆起来的禾，已经全然作成、成了五谷；那一样、就是还留在秆上的谷粒，还没有作成五谷。
Abaye answers: This, stalks that were threshed and placed into piles, are completely processed and have become grain, and that, grains that have remained on the stalk, have not yet become grain.
论 大举祭，经上说：「初收的五谷」（申命记 18:4）要给祭司。
The verse states the following with regard to teruma gedola: “The first of your grain” (Deuteronomy 18:4) is given to the priest.
既算作五谷，祭司的分就临到了，利未人就当从其中取 大举祭。
Once it is considered grain, the rights of the priest take effect and the Levite is required to separate teruma gedola.
密释纳说已赎的第二分什一税可挪。这本是明的。答曰：所以要教这条哈拉哈，单为那圣物没有赎全的情形——他付了本价、就是什一之值，却没有付所当加的五分之一。密释纳教我们说：不加那五分之一并不废那赎，第二分什一税从付本价那时起就成了寻常之物。
我们在密释纳里学过：已赎的第二分什一税，可以挪。
We learned in the mishna: One may move second tithe that was redeemed.
革玛拉 说：这本是明明的。
The Gemara asks: This is obvious.
革玛拉 答：所以必须教这条 哈拉哈，单为那圣物没有赎全的情形——就是他付了本价、也就是那什一之值，却没有付赎自己所归圣之物时所当加的五分之一。
The Gemara answers: It was necessary to teach this halakha only in a case where the consecrated property was not completely redeemed, i.e., where one gave payment for the principal, the value of the tithe, but he did not give payment for the fifth that he must add when redeeming items that he consecrated.
密释纳教我们说：不加那五分之一，并不废那赎；第二分什一税从他付本价那时起，就成了寻常之物。
And the mishna teaches us that failure to add the fifth does not invalidate the redemption, and the second tithe assumes non-sacred status from the moment that one pays the principal.
密释纳又说连干羽扇豆也可挪，因为那是山羊的食物。革玛拉 说：这单指干的；湿的就不可挪。这是什么缘故呢？因为羽扇豆湿的时候极苦，牲畜不吃。
我们在密释纳里又学过：连干的羽扇豆也可以挪，那虽不合人吃，却是山羊的食物。
And we learned in the mishna: One may move even dry lupine, which is not fit for consumption by a person, because it is goat food.
革玛拉 说：这单指羽扇豆是干的时候说的。
The Gemara comments: This applies only when lupine is dry.
它若是湿的，就不可挪。
However, when it is moist, no it is prohibited to move it.
所以禁，是什么缘故呢？
What is the reason for this prohibition?
因为羽扇豆湿的时候极苦，牲畜是不吃的。
Since lupine is extremely bitter when wet, an animal will not eat it.