← 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 5 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。
——不拘她说「我需要为我犯安息日」，还是没有这样说，人都不当为她犯安息日。
——「我需要人为我犯安息日」，还是没有这样说，人都不当为她犯安息日。
I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her.
以上是 拉夫阿施 所诵的。玛尔祖特拉 却这样诵：拉夫犹大 奉 撒母耳 之名说：生产的妇人，只要胎门还开着，不拘她说不说，人都当为她犯安息日；胎门闭了以后，她若说「我需要」，人就当为她犯；她若没有说，更不必说她若说「我不需要」，人就不当为她犯。
以上是 拉夫阿施 所诵的。
That is how Rav Ashi taught it.
玛尔祖特拉 却这样诵：拉夫犹大 奉 撒母耳 之名说：生产的妇人，只要胎门还开着，不拘她说「我需要人为我犯安息日」，还是没有这样说，人都当为她犯安息日。
This is how Mar Zutra taught it: Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her.
产后胎门闭了以后，她若说「我需要人为我犯安息日」，人就当为她犯安息日。
Once the womb closed after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her.
她若没有这样说，更不必说她若说「我不需要人为我犯安息日」，人就不当为她犯安息日。
If she did not say: I need Shabbat to be desecrated, and all the more so if she said: I do not need Shabbat to be desecrated, one does not desecrate Shabbat for her.
拉维纳 对 玛雷马尔 说：玛尔祖特拉 所诵的宽，拉夫阿施 所诵的严，哈拉哈依谁呢？玛雷马尔 对他说：依 玛尔祖特拉 的意思断，因为凡遇危及性命之事有疑，哈拉哈总是从宽的。
拉维纳 对 玛雷马尔 说：玛尔祖特拉 所诵的从宽，拉夫阿施 所诵的从严，这条 哈拉哈 依谁的意思断呢？
Ravina said to Mareimar: Since Mar Zutra teaches leniently, and Rav Ashi teaches stringently, in accordance with whose opinion is the halakha?
玛雷马尔 对他说：依 玛尔祖特拉 的意思断，因为有一条通则：凡遇危及性命之事有疑的，哈拉哈 总是从宽的。
Mareimar said to him: The halakha is in accordance with the opinion of Mar Zutra, based on the following principle: In cases of uncertainty concerning a life-threatening situation, the halakha is lenient.
论胎门开着一层，革玛拉 问：从几时算胎门开了呢？阿巴耶 说：从她坐上产凳那时起。拉夫胡纳·巴尔·拉夫约书亚 说：从血流下来那时起；也有人说：从她的女伴须挽着她臂膀扶她、她自己不能走那时起。
论到胎门开着这一层，革玛拉 问：从几时算胎门开了呢？
With regard to the matter of the open womb, the Gemara asks: From when is it considered that the opening of the womb has begun?
阿巴耶 说：从那妇人坐上产凳那时起。
Abaye says: It begins from when the woman sits on the travailing chair.
拉夫胡纳·巴尔·拉夫约书亚 说：从血流下来那时起；也有人说：从她的女伴须挽着她的臂膀扶她、她自己不能走那时起。
Rav Huna, son of Rav Yehoshua, said: It begins from when the blood flows and descends; and others say when her friends need to carry her by her arms, as she can no longer walk on her own.
革玛拉 问：胎门开着算到几时呢？阿巴耶 说：三日。拉瓦 奉 拉夫犹大 之名说：七日。也有人说：三十日。
革玛拉 问：胎门开着算到几时呢？
The Gemara asks: Until when does the opening of the womb continue?
阿巴耶 说：算三日。
Abaye said: It lasts three days.
拉瓦 奉 拉夫犹大 之名说：算七日。
Rava said in the name of Rav Yehuda: It lasts seven days.
也有人说：算三十日。
And others say: It lasts thirty days.
尼哈尔德阿的众贤说：论生产的妇人，产后三日、七日、三十日各有分别。头三日之内，不拘她说不说，人都当为她犯安息日。三日至七日之间，她说了才犯，不说就不犯。七日至三十日之间，她纵说了，人也不当为她犯安息日；不过凡所需的工，都由外邦人去作。
尼哈尔德阿 的众贤说：论生产的妇人，产后三日、七日、三十日在律上各有分别。
The Sages of Neharde’a say: For a woman in childbirth, there are halakhic distinctions between three, seven, and thirty days after she gives birth.
革玛拉 细说这一层：产后头三日之内，不拘她说「我需要人为我犯安息日」，还是没有这样说，人都当为她犯安息日。
The Gemara elaborates: During the first three days after birth, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her.
产后三日至七日之间，她若说「我需要人为我犯安息日」，人就当为她犯安息日。
Between three and seven days after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her.
她若没有这样说，人就不当为她犯安息日。
If she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her.
产后七日至三十日之间，她纵说「我需要人为我犯安息日」，人也不当为她犯安息日；不过凡所需的工，我们都由外邦人去作。
Between seven and thirty days after birth, even if she said: I need Shabbat to be desecrated, one does not desecrate Shabbat for her; however, we perform all necessary prohibited labors by means of a gentile.
这断法合乎 拉夫伊莱之子拉夫乌拉 所说：凡不危及性命的病人所需的，安息日都由外邦人去作。也合乎 拉夫哈姆努纳 所说：凡不危险、单是恐怕成病的事，人对外邦人说，外邦人就去作。
这断法合乎 拉夫伊莱之子拉夫乌拉 所说的：凡不危及性命的病人所需的一切，安息日都由外邦人去作。
This ruling is in accordance with the statement of Rav Ulla, son of Rav Ilai, who said: All needs of a sick person whose life is not in danger are performed by means of a gentile on Shabbat.
这断法也合乎 拉夫哈姆努纳 所说的：凡不危险、单是恐怕成病的事，人对那外邦人说，那外邦人就去作。
And this ruling is in accordance with the opinion of Rav Hamnuna, as Rav Hamnuna says: With regard to a matter in which there is no danger, but only potential illness, one says to the gentile to perform the act, and the gentile performs the act.
拉夫犹大 奉 撒母耳 之名说：论生产的妇人，有一条三十日的哈拉哈。这是论哪一条哈拉哈说的呢？尼哈尔德阿的众贤说：是论浸洗那一条——妇人产后三十日之内不下水洁净自己，因为她身子虚弱，容易受寒。
拉夫犹大 奉 撒母耳 之名说：论生产的妇人，有一条三十日的 哈拉哈。
Rav Yehuda said that Shmuel said: For a woman in childbirth, there is a halakha of thirty days.
革玛拉 问：这是论哪一条 哈拉哈 说的呢？
The Gemara asks: With regard to what halakha was this stated?
尼哈尔德阿 的众贤说：是论浸洗那一条说的。
The Sages of Neharde’a say: It was stated with regard to the halakha of immersion.
妇人产后三十日之内不下水浸洗洁净自己，因为她身子虚弱，容易受寒。
A woman does not purify herself through ritual immersion within thirty days of giving birth because she is in a weakened state and susceptible to catching cold.
拉瓦 说：我们所说她那期间不浸洗，单指她丈夫不在的时候；她丈夫若在，丈夫与她同房使她暖和，她就不至受寒——正如 拉夫希斯达 的女儿、拉瓦 之妻那一件事：她产后三十日之内浸洗，丈夫不在，受了寒；后来人把她的丧床抬到蓬贝迪塔，从 拉瓦 后头过去。
拉瓦 说：我们所说她那期间不浸洗，单指她丈夫不在她那里的时候。
Rava said: We say that the ruling that she does not immerse during that period applies only when her husband is not with her.
她丈夫若在她那里，丈夫与她同房，使她暖和，她就不至受寒；正如 拉夫希斯达 的女儿、就是 拉瓦 之妻的那一件事。
However, if her husband is with her, her husband warms her by engaging in relations with her, and she is not susceptible to catching cold, as is illustrated in this incident involving the daughter of Rav Ḥisda, Rava’s wife.
她产后三十日之内浸洗，丈夫不在跟前，就受了寒；后来人把她的丧床抬到 蓬贝迪塔，从 拉瓦 后头过去。
She immersed within thirty days of giving birth, not in the presence of her husband, and caught cold, and afterward they brought her funeral bier after Rava to Pumbedita.
拉夫犹大 奉 撒母耳 之名说：雨季安息日可为产妇生火。众贤起初想由此推：单为产妇可，为病人不可；单雨季可，夏天不可。革玛拉 断说不然——产妇与病人无分别，雨季与夏天也无分别，都可生火，因为 拉夫希亚·巴尔·阿维恩 奉 撒母耳 之名说：人放了血受了寒的，连搭模斯月也当为他生火。
拉夫犹大 奉 撒母耳 之名说：雨季安息日可为生产的妇人生火。
Rav Yehuda said that Shmuel said: One builds a fire for a woman in childbirth on Shabbat during the rainy season.
众贤起初想从这里推出：为生产的妇人，可以生火；为病人，就不可生火。
The Sages thought to infer from here the following: For a woman in childbirth, yes, one builds a fire; for sick people, no, he does not build a fire.
在雨季，可以生火；在夏天，就不可生火。
In the rainy season, yes, one builds a fire; in the summer, no, he does not build a fire.
革玛拉 断说：不是这样。
And the Gemara concludes: That is not the case.
生产的妇人与病人并无分别，雨季与夏天也并无分别。
There is no difference between a woman in childbirth and a sick person, and there is no difference between the rainy season and the summer.
在这几样情形上，安息日都可以生火。
In all of these cases one may build a fire on Shabbat.
这断语是从下面所说的看出来的：拉夫希亚·巴尔·阿维恩 奉 撒母耳 之名说：人放了血又受了寒的，连在 搭模斯月 月、就是夏天，也当为他生火。
This conclusion emerges from that which was stated: Rav Ḥiyya bar Avin said that Shmuel said: With regard to one who let blood and caught cold, one makes a fire for him even during the season of Tammuz, i.e., the summer.
不这样行，就要成重病。
Failure to do so could result in serious illness.
革玛拉 记说：撒母耳放血以后，人为他劈了一张柚木作的木扶手椅来生火。照样，为 拉夫犹大 劈了一张乌木作的木桌；为 拉巴 劈了一条凳。为 拉巴 生火，是因为怕他有危险；他们既找不着柴，就拿家具生火。
革玛拉 记说：撒母耳 放血以后，人为他劈了一张 柚木 作的木扶手椅来生火。
The Gemara relates that after Shmuel underwent bloodletting, they broke for him a wooden armchair made of teak [shaga] to build a fire.
照样，为着 拉夫犹大，人劈了一张乌木作的木桌；为着 拉巴，人劈了一条凳。
Similarly, for the sake of Rav Yehuda they broke a wooden table made of ebony [yavna], and for Rabba they broke a bench.
他们所以要生火，是因为怕 拉巴 有危险。
They needed to build a fire due to the potential danger to Rabba.
他们既找不着柴，就拿那些家具生火。
Since they could not find firewood, they kindled the fire with the furniture.
阿巴耶 对 拉巴 说：夫子劈那条凳，岂不是犯了「不可毁坏」（申命记 20:19）么——凡有价值之物不可毁坏。拉巴 对他说：「不可毁坏」也管到我自己的身子；免得成病遇险，于我更要紧。
阿巴耶 对 拉巴 说：夫子劈那条凳，岂不是犯了「不可毁坏」（申命记 20:19）这一条么？
And Abaye said to Rabba: In breaking the bench, didn’t the Master violate the prohibition, “Do not destroy” (Deuteronomy 20:19)?
凡有价值之物，毁坏它是禁的。
It is prohibited to destroy objects of value.
拉巴 对他说：「不可毁坏」也管到毁坏我自己的身子。
Rabba said to him: Do not destroy also with regard to destruction of my body.
免得成病遇险，在我看是更要紧的。
Preventing illness and danger is preferable to me.
论放血之险，革玛拉 引 拉夫犹大 奉 拉夫 之名所说：人总当卖了自己房上的梁，拿那银子给脚买鞋，因为鞋能护他不踏着险物、不受寒。他若放了血、放后没有可吃的，连脚上的鞋也当卖了，拿那银子备一餐所需。
论到放血的凶险，革玛拉 引 拉夫犹大 奉 拉夫 之名所说的：人总当卖了自己房上的梁，拿所得的银子给自己的脚买鞋，因为鞋能护他不踏着险物，也不至受寒。
With regard to the danger of bloodletting, the Gemara cites that which Rav Yehuda said that Rav said: One should always sell the beams of his house and purchase shoes for his feet with the proceeds, as shoes protect him from stepping on obstacles and from catching cold.
他若放了血，放血以后又没有可吃的，连脚上的鞋也当卖了，拿所得的银子预备一餐所需的。
If he let blood and has nothing to eat after the bloodletting, he should even sell the shoes on his feet, and from the proceeds provide the needs of a meal.
放血以后，一餐饭于人的身子比鞋更要紧。
After bloodletting, a meal is more crucial to one’s well-being than shoes are.
革玛拉 问：那一餐所特需的是什么呢？拉夫 说是肉。撒母耳 说是酒。革玛拉 讲明：拉夫 说是肉，因为以魂补魂——那肉补人的力气；撒母耳 说是酒，因为以红补红——红酒代那失去的红血。
革玛拉 问：那一餐所特需的是什么呢？
The Gemara asks: What are these special needs of a meal?
拉夫 说：是肉。
Rav said: It is referring to meat.
撒母耳 说：是酒。
And Shmuel said: It is referring to wine.
革玛拉 讲明：拉夫 说是肉，因为以魂补魂，就是那肉补人的力气。
The Gemara explains: Rav says: It is referring to meat because the soul replaces the soul, i.e., the meat replenishes the person’s strength.
撒母耳 说是酒，因为以红补红，就是红酒代那失去的红血。
And Shmuel said: It is referring to wine because the red replaces the red, i.e., red wine substitutes for red blood.
下文诸贤之名的记诵语是 舍尼姆萨尔 一字：辛 指 撒母耳，努恩 指 拉比约哈难，梅姆 指 拉夫纳赫曼，萨麦克 指 拉夫约瑟，雷什 指 拉瓦。
下文所引诸贤之名的记诵语，是 舍尼姆萨尔 一字：辛 指 撒母耳，努恩 指 拉比约哈难，梅姆 指 拉夫纳赫曼，萨麦克 指 拉夫约瑟，雷什 指 拉瓦。
A mnemonic for the names of the Sages cited in the following discussion is the word shenimsar; shin for Shmuel, nun for Rabbi Yoḥanan, mem for Rav Naḥman, samekh for Rav Yosef, reish for Rava.
革玛拉 记放血与饮酒的事：撒母耳 放血那一日，人为他预备一盘煮脾。拉比约哈难 放血后饮酒，直到酒气从耳中出来。拉夫纳赫曼 饮到自己的脾浮在酒里。拉夫约瑟 饮到酒从放血的刀口流出来。拉瓦 专找那陈到那葡萄树上三年已长过三次叶的酒（据拉沙什）。
革玛拉 记下面这几件论放血与饮酒的事。
The Gemara relates the following about bloodletting and drinking wine.
撒母耳 放血那一日，人素常为他预备一盘煮过的脾。
Shmuel, on the day on which he would perform the practice of bloodletting, they would prepare for him a dish of cooked spleen.
拉比约哈难 放血以后饮酒，直到酒气从他耳中出来。
Rabbi Yoḥanan would drink wine after bloodletting until the odor emerged from his ears.
拉夫纳赫曼 饮到自己的脾浮在酒里。
And Rav Naḥman would drink until his spleen floated in wine.
拉夫约瑟 饮到那酒从放血的刀口流出来。
Rav Yosef would drink until the wine would emerge from the bloodletting incision.
拉瓦 专找那陈得够久的酒，就是所摘葡萄的那株树上已长过三年三次叶的（据 拉沙什注）。
Rava would search for wine that was sufficiently aged such that three leaves had already grown over three years on the vine from which the grapes were picked (Rashash).
拉夫纳赫曼·巴尔·以撒 对众贤说：我求你们，你们放血那一日，要对家里人、就是你们的妻说：纳赫曼·巴尔·以撒凑巧来看我们了。贵客既来，妇人们必预备丰盛的饭；作丈夫的吃得饱足，血就补回来，不至自陷于险。
拉夫纳赫曼·巴尔·以撒 对众贤说：我求你们，你们放血那一日，要对家里的人、就是你们的妻说：拉夫纳赫曼·巴尔·以撒 凑巧来看我们了。
Rav Naḥman bar Yitzhak said to the Sages: I beg of you, on the day that you undergo bloodletting, tell your households, your wives: Naḥman bar Yitzhak happened to come to visit us.
贵客既来，那些妇人必预备丰盛的饭。
Due to the visit of the important guest, the women will prepare a large meal.
作丈夫的吃得饱足，所失的血就补回来，不至自陷于险。
The husbands will eat well, recover from the lost blood, and avoid endangering themselves.
拉夫纳赫曼·巴尔·以撒 又说：凡损人利己的巧法都是禁的，惟独这一样是许的：人放了血、手中无钱买食的，可拿一个磨损的 祖兹 到七家铺子去，各家尝酒如同要买的一样；尝完把那 祖兹 递给店主，店主因它磨损必不肯收。这样挨家尝去，直到尝够四分之一 罗格 的酒。若这样也不成，就吃七枚黑枣，拿油抹在太阳穴上，躺在日头底下。
拉夫纳赫曼·巴尔·以撒 又说：凡损人利己的巧法都是禁的，惟独这一样巧法是许的。
And Rav Naḥman bar Yitzhak said: All types of artifice that come at the expense of others are prohibited except for this artifice, which is permitted.
人放了血，手中无钱、买不起食物的，可拿一个磨损的 祖兹，到七家铺子去。
One who performed the practice of bloodletting and it is not possible for him to purchase food due to lack of means, let him take a worn zuz coin and go to seven stores.
在每一家里，他像要买酒的人一样尝那酒。
In each store, he tastes the wine as one who seeks to buy wine would.
尝完了，他把那 祖兹 递给店主；店主因那钱磨损了，必不肯收。
After tasting, he hands the zuz to the storekeeper, who will not accept it because it is worn.
他就这样挨家行去，直到尝够四分之一 罗格 的酒。
He then proceeds to do the same in all the stores until he has tasted the measure of a quarter of a log of wine.
他若连这样也不成，就当吃七枚黑枣，拿油抹在自己的太阳穴上，躺在日头底下。
And if doing so is not possible, let him eat seven black dates and smear oil on his temple and lie in the sun.
革玛拉 记说：外邦学者 阿夫拉特 遇见 撒母耳 躺在日头底下。阿夫拉特 对他说：犹太人的智者，恶的事岂能变作好的么——日头的热本是害人的，岂有于人有益的时候么？撒母耳 对他说：有的，就是放血那一日；那一日日头的热于人是有益的。
革玛拉 记说：外邦的学者 阿夫拉特 遇见 撒母耳 躺在日头底下。
The Gemara relates: The gentile scholar, Ablat, found Shmuel lying in the sun.
阿夫拉特 对 撒母耳 说：犹太人的智者啊，恶的事岂能变作好的么？
Ablat said to Shmuel: Wise man of the Jews, a matter that is evil, can it become good?
日头的热本是害人的，岂有于人反倒有益的时候么？
Are there any circumstances in which the heat of the sun, which is harmful, can be beneficial?
撒母耳 对他说：有的，就在放血那一日；那一日日头的热于人是有益的。
Shmuel said to him: It happens on a day of bloodletting, for which the heat of the sun is beneficial.
革玛拉 说：其实所指的不是那一日。乃是有一日日头的益处胜过一整年，就是搭模斯月至日、一年中最长的那一日；撒母耳 心里想：这法子我不告诉他。
革玛拉 说：其实所指的并不是那一日。
The Gemara comments: And actually, that is not what occurred.
乃是有一日日头的益处胜过一整年，就是 搭模斯月 月至日、一年中最长的那一日。
Rather, there is a day on which the sun is beneficial more than the entire year, and that is the day on which the Tammuz solstice, the longest day of the year, occurs.
撒母耳 心里想：这一样法子，我不告诉他。
And Shmuel thought: I will not reveal this remedy to him.
下文几件的记诵语是「轻忽、当风、尝、等候」。拉夫 与 撒母耳 两位都说：凡对放血后那一餐轻忽不谨慎的，天上也轻忽他的口粮；天上说：他自己尚且不顾惜自己的性命，我岂顾惜他么？
「轻忽、当风、尝、等候」是下文几件事的记诵语。
Indifferent, in wind, taste, waited are a mnemonic for the following matters.
拉夫 与 撒母耳 两位都说：凡对放血以后那一餐轻忽、不谨慎的，天上也轻忽他，不为他预备食物。
It was Rav and Shmuel who both said: Anyone who is indifferent and not vigilant with regard to the meal eaten after bloodletting, they are indifferent with regard to providing his food from the Heavens.
他们又奉天之名说：他自己尚且不顾惜自己的性命，我岂顾惜他么？
And they say in the name of Heaven: He took no pity on his life, will I take pity on him?
照样，拉夫 与 撒母耳 两位都说：人放了血，不可坐在风口，恐怕那放血的从他身上放得太多、所剩的血只到四分之一 罗格；风一来又抽出些血，他就有危险了。
照样，拉夫 与 撒母耳 两位都说：人放了血，不可坐在有风吹的地方，恐怕那放血的从他身上放得太多，所剩的血只到四分之一 罗格。
Similarly, it was Rav and Shmuel who both said: One who performs the practice of bloodletting should not sit where the wind is blowing, due to the concern that perhaps the blood letter let too much blood from him and established the amount of remaining blood at a quarter of a log.
又恐怕风一来，从他身上再抽出些血来，他就有危险了。
And there is concern the wind will come and draw out a little more blood from him, and he will be endangered.
革玛拉 记说：撒母耳 素常在墙厚七块半砖的屋里放血。有一日他放了血，觉得自己虚弱；一查，见那墙厚少了半块砖；因此受了寒，才觉虚弱。
革玛拉 记说：撒母耳 素常在墙厚七块半砖的屋里放血。
The Gemara relates: Shmuel would customarily perform the practice of bloodletting in a house whose walls were seven and a half bricks thick.
有一日他放了血，觉得自己虚弱。
One day he performed bloodletting and felt himself weakened.
他一查，见那墙的厚少了半块砖。
He examined and discovered that one half-brick was lacking from the thickness of the walls.
因此受了寒，才觉虚弱。
The resultant chill caused his weakness.
拉夫 与 撒母耳 两位都说：人放了血，当先尝些什么再出门；他若一样不尝，遇见死尸，脸就要发青；遇见杀过人的，就要死；遇见——
拉夫 与 撒母耳 两位都说：人放了血，当先尝些什么，然后出门。
It was Rav and Shmuel who both said: One who performs the practice of bloodletting should taste something and then go outside, since if he does not taste anything, if he encounters a corpse, his face will turn green.
他若一样不尝，遇见死尸，脸就要发青；遇见杀过人的，就要死。
If he encounters one who killed a person, he will die.
他若遇见——
If he encounters