← 安息日卷总目·第二十章 悬挂
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。
密释纳续：人行了割礼、却没有把割处的肉揭开、就是没有把包皮底下那层薄膜翻下去的，就如同他没有行割礼一样。
人行了割礼，却没有把割处的肉揭开、就是没有把包皮底下那层薄膜翻下去的，就如同他没有行割礼一样。
If one circumcised but did not uncover the flesh at the area of the circumcision by folding back the thin membrane beneath the foreskin, it is as if he had not circumcised.
拉比阿维纳 奉 拉比耶利米·巴尔·阿巴、拉夫 之名说：密释纳说「冠状之处的大半」，所指的是那遮住冠状之处大半高、又遮住它大半围的肉。
拉比阿维纳 奉 拉比耶利米·巴尔·阿巴 之名、拉比耶利米·巴尔·阿巴 奉 拉夫 之名说：密释纳说「冠状之处的大半」，所指的是那遮住冠状之处大半高、又遮住它大半围的肉。
Rabbi Avina said that Rabbi Yirmeya bar Abba said that Rav said: When the mishna said most of the corona, they meant the flesh that covers most of the height of the corona, as well as most of its circumference.
我们在密释纳里学过：孩子生得肉多的，那行割礼的当把它修正，免得他显作未受割礼的。撒母耳 说：孩子生得肉多的，当验他：只要他那肢体挺起来的时候看着像已受割的，就不必再给他行割礼；若不然、就是那时看着仍不像已受割的，就当再给他行割礼。
我们在密释纳里学过：孩子生得肉多的，那行割礼的当把它修正，免得他显作未受割礼的。
We learned in the mishna: If the baby was fleshy, the circumcisor corrects the circumcision so that it will not appear uncircumcised.
撒母耳 说：孩子生得肉多的，当验他：只要他那肢体挺起来的时候看着像是已受割礼的，就不必再给他行割礼。
Shmuel said: A child who is encumbered with flesh, one examines him, and as long as when his limb hardens he looks circumcised, one need not circumcise him again.
若不然、就是那时看着仍不像已受割礼的，就当再给他行割礼。
And if not, meaning he does not appear circumcised even then, one must circumcise him again.
一条巴拉伊塔教说 拉班西缅·本·迦玛列 说：孩子生得肉多的，当验他：只要那肢体挺起来的时候看着不像已受割的，就当再给他行割礼；若不然，就不必再给他行。
一条 《巴拉伊塔》 里教说 拉班西缅·本·迦玛列 说：孩子生得肉多的，当验他：只要那肢体挺起来的时候看着不像是已受割礼的，就当再给他行割礼；若不然，就不必再给他行。
It was taught in a baraita that Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him, and as long as when it hardens it does not appear circumcised, one needs to circumcise him again, and if not, one need not circumcise him again.
革玛拉 问：这两样措辞在实事上有什么分别呢？答曰：分别在那看着像已受割、却看着不像十足受割的情形——依 撒母耳，要免再行割礼，须看着十足像已受割的，这样还不够；依 拉班西缅·本·迦玛列，惟有看着像未受割的才须再行，这样半受割的样子就够了。
革玛拉 问：这两样措辞在实事上有什么分别呢？
The Gemara asks: What is the practical difference between these two formulations?
革玛拉 答：分别在那看着像已受割礼、却看着不像十足受割礼的情形。
The Gemara answers: There is a practical difference between them in a case where he appears circumcised but does not appear fully circumcised.
依 撒母耳 的意思，人要免再行一次割礼，须看着十足像已受割礼的；这样的还不够。
According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient.
依 拉班西缅·本·迦玛列 的意思，惟有看着像未受割礼的才须再行割礼；这样半受割礼的样子就够了。
According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.
我们在密释纳里学过：人给孩子行了割礼、却没有把割处揭开的，就如同他没有行割礼。众贤在《托塞夫塔》里教说：行割礼的人当念：「他以诫命使我们成圣，又吩咐我们行割礼」；受割之子的父亲当念：「他以诫命使我们成圣，又吩咐我们领他入我们祖亚伯拉罕的约」；在旁站着的众人当念：「他既入了这约，愿他也入托拉、入婚姻、入善行」。
我们在密释纳里学过：人给孩子行了割礼，却没有把割处揭开的，就如同他没有行割礼一样。
We learned in the mishna: If he circumcised a child but did not uncover the area of the circumcision, it is as if he did not circumcise him.
众贤在《《托塞夫塔》》里教说：那给孩子行割礼的人当念：他以诫命使我们成圣，又吩咐我们行割礼。
The Sages taught in a Tosefta that one who circumcises a child recites: Who has made us holy through His commandments, and commanded us concerning circumcision.
受割之子的父亲当念：他以诫命使我们成圣，又吩咐我们领他入我们祖亚伯拉罕的约。
The father of the circumcised child recites: Who has made us holy through His commandments, and commanded us to bring him into the covenant of Abraham, our father.
在旁站着的众人当念：他既入了这约，愿他也入托拉、入婚姻、入善行。
Those standing there recite: Just as he has entered into the covenant, so may he enter into Torah, marriage, and good deeds.
那念加祷的人当说：他从母腹使所爱的成圣，在他肉身上刻下定例，又把圣约的印记赐给他的后裔。因此为赏这一层，永生的神、我们的分，吩咐把我们骨肉所爱的从沉沦中救出来，为他所立在我们肉身上的约的缘故。耶和华啊，你是当称颂的，是立约的主。
那念加祷的人当说：他从母腹使所爱的成圣，在他肉身上刻下定例，又把圣约的印记与凭据赐给他的后裔。
And the one who recites the additional blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covenant.
因此，为赏这一层，永生的神、我们的分，吩咐把我们骨肉所爱的从沉沦中救出来，为他所立在我们肉身上的约的缘故。
Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covenant that He set in our flesh.
耶和华啊，你是当称颂的，是立约的主。
Blessed are You, Lord, Who establishes the covenant.
给入教之人行割礼的当说：耶和华我们的神、宇宙的王啊，你是当称颂的；你以诫命使我们成圣，又吩咐我们行割礼。那念加祷的人当念：他以诫命使我们成圣，又吩咐我们给入教的人行割礼、从他们身上滴出立约之血；若没有立约之血，天地就立不住，正如经上说「若是我立白日黑夜的约不能存住，若是我未曾安排天地的定例」（耶利米书 33:25）。他末了说：耶和华啊，你是当称颂的，是立约的主。
那给入教之人行割礼的当说：耶和华我们的神、宇宙的王啊，你是当称颂的；你以诫命使我们成圣，又吩咐我们行割礼。
One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision.
那念加祷的人当念：他以诫命使我们成圣，又吩咐我们给入教的人行割礼、从他们身上滴出立约之血；因为若没有立约之血，天地就立不住，正如经上说：「若是我立白日黑夜的约不能存住，若是我未曾安排天地的定例」（耶利米书 33:25）——那一节解作：若没有那白日黑夜都显在身上的割礼之约，世界就存不住了。
And the one who recites the additional blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covenantal blood, as were it not for the blood of the covenant, the heaven and earth would not be sustained, as it is stated: “If My covenant would not be with day and night, the ordinances of heaven and earth I would not have placed” (Jeremiah 33:25), which is interpreted to mean that were it not for the covenant of circumcision that is manifest both day and night, the world would cease to exist.
他末了这样结那祷告：耶和华啊，你是当称颂的，是立约的主。
He concludes the blessing with the phrase: Blessed are You, Lord, Who establishes the covenant.
犹太人买了迦南的奴仆，就当给那奴仆行割礼，因为那奴仆是有分地入了以色列人的约。给奴仆行割礼的当念：他以诫命使我们成圣，又吩咐我们行割礼。那念加祷的人当念一样相类的祷：他以诫命使我们成圣，又吩咐我们给奴仆行割礼、从他们身上滴出立约之血；因为若没有立约之血，天地就立不住，正如经上说（耶利米书 33:25）。耶和华啊，你是当称颂的，是立约的主。
犹太人买了迦南的奴仆，就当给那奴仆行割礼，因为那奴仆是有分地入了以色列人的约。
When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covenant of the Jewish people.
那给奴仆行割礼的当念一句祝谢：他以诫命使我们成圣，又吩咐我们行割礼。
One who circumcises slaves recites a blessing: Who made us holy with His commandments, and commanded us concerning circumcision.
那念加祷的人当念一样与上文相类的祷：他以诫命使我们成圣，又吩咐我们给奴仆行割礼、从他们身上滴出立约之血；因为若没有立约之血，天地就立不住，正如经上说：「若是我立白日黑夜的约不能存住，若是我未曾安排天地的定例」（耶利米书 33:25）。
And the one who recites the additional blessings says a blessing similar to those mentioned above: Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covenantal blood, as were it not for the blood of the covenant the heaven and earth would not be sustained, as it is stated: “If My covenant would not be with day and night, the ordinances of heaven and earth I would not have placed” (Jeremiah 33:25).
耶和华啊，你是当称颂的，是立约的主。
Blessed are You, Lord, Who establishes the covenant.
章末语：「我们必再回到你这里，拉比以利以谢论割礼」——第十九章（拉比以利以谢 deMila）到此为止。本章自 130a.1 起，先立密释纳论安息日的割礼之刀：拉比以利以谢 说当露着带来，遇危难之时才当着见证人的面遮着带；他又说连砍树烧炭打铁器也可。拉比阿奇瓦 则立通则：凡安息日前一日行得成的工都不越过安息日。由「露着带」引出一段问答：那是为爱重这诫命，还是为免人生疑；随后是爱重诫命的一大段阿嘉达——欢喜领受的诫命至今欢喜遵行，舍命去守的至今守得稳固，并翅膀人以利沙一则。次论巷道未合界时可否全段搬运，与合界诸律。随后是全章的主线：拉比以利以谢 说各样诫命的预备之工都越过安息日，拉比约哈难 却说那不是通则——逐一查过两个饼、棕枝、棚、无酵饼、吹角、割礼各自的经据（同语相较与「那一日」），末了归到繸子与门柱经匣两样不越过，因为那物可弃作无主。再论割礼本身何以越过安息日——「记号、约、世世代代」三语并举；又论割礼越过大麻风、越过节期与否，与「这是我的神，我要赞美他」当行得尽美一层。末了几条密释纳论割礼的行法与情形：碎皮当割到什么地步、吸血与膏贴、婴孩发红发白当等、母亲的胎衣与乳母的诸方、第三日洗澡之争、疑生与阴阳人可否为他犯安息日、生后八日九日直到十二日受割的算法、病愈后当调养七日、并行割礼时众人所念的几句祝谢。本卷二十四章，这是第十九处。
第二十章密释纳：拉比以利以谢 说：节期可把滤酒渣的滤器悬起、张在架上；已在前一日悬好的滤器，也可把酒倒进去滤；只是安息日不可悬那滤器。众拉比说：节期不可悬那滤器，安息日也不可把酒倒进已悬的滤器里；节期却可把酒倒进已悬的滤器里。
拉比以利以谢 说：节期可把那滤酒渣的滤器悬起来、张在架上。
Rabbi Eliezer says: One may suspend and stretch over a base the strainer through which sediment is filtered from wine, on a Festival.
那前一日已经悬好的滤器，也可把酒倒进去滤；只是安息日不可悬那滤器。
And one may place wine through a strainer that was already suspended the day before; however, one may not suspend the strainer on Shabbat.
众拉比说：节期不可悬那滤器，安息日也不可把酒倒进已悬的滤器里滤；节期却可把酒倒进已悬的滤器里。
And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place wine for filtering through a suspended strainer on Shabbat; however, one may place wine through a suspended strainer on a Festival.
革玛拉 就 拉比以利以谢 的意思举一难：拉比以利以谢 既执安息日连加添在临时的棚上也不可，岂有按理反许人搭棚的呢？把滤器张在架上——那正是 拉比以利以谢 所许的——原与搭棚相类。
革玛拉 就 拉比以利以谢 的意思举一难：拉比以利以谢 既执安息日连加添在临时的棚上也不可，岂有按理反许人搭一座棚的呢？
The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: Now, Rabbi Eliezer holds that we may not even add to a temporary tent on Shabbat; could it be that to make a tent is permitted ab initio?
把滤器张在架上——那正是 拉比以利以谢 所许的——原与搭棚相类。
Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.
革玛拉 讲明这一问：拉比以利以谢 那个意思是什么呢？正如我们在一条密释纳里学过：论那遮天窗的窗板，拉比以利以谢 说：它若系着、悬在窗上不着地的，可拿它遮窗；若不然，就不可拿它遮窗。众拉比说：这样那样都可拿它遮窗。
革玛拉 讲明这一问：拉比以利以谢 那个意思是什么呢？
The Gemara explains the question: What is this opinion of Rabbi Eliezer’s?
正如我们在一条密释纳里学过：论那遮天窗的窗板，拉比以利以谢 说：它若系着、悬在窗上、不着地的，可拿它遮窗；若不然，就不可拿它遮窗。
As we learned in a mishna: With regard to a window shutter used to cover a skylight, 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, and if not, 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.
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：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构造上，节期更不必说。
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。
And 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 the temporary structure on Shabbat, and needless to say, one may do so on a Festival.
革玛拉 答：拉比以利以谢 诚然执悬滤器是一样禁工；只是论节期预备食物的预备之工，他从 拉比犹大 的意思。因为一条巴拉伊塔教说：节期与安息日所差的，单在预备食物这一层——节期为预备食物可行诸工，安息日却不可；拉比犹大 连那成全预备食物之工的事也许，譬如修那预备食物所用的器具。照样，拉比以利以谢 也许人悬那滤器——那本是一样禁工——为要预备节期所用的酒。
革玛拉 答：拉比以利以谢 诚然执悬那滤器是一样禁工。
The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor.
只是论节期预备食物的预备之工，拉比以利以谢 是从 拉比犹大 的意思的，因为一条 《巴拉伊塔》 里教说：节期与安息日所差的，单在预备食物这一层。
However, Rabbi Eliezer holds in accordance with the opinion of Rabbi Yehuda with regard to actions that facilitate preparation of food on a Festival, as it was taught in a baraita: The only difference between a Festival and Shabbat is with regard to the preparation of food alone.
节期为预备食物可行诸工，安息日却不可。
It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat.
拉比犹大 连那成全节期预备食物之工的事也许，譬如修理那节期预备食物所用的器具。
Rabbi Yehuda permits even actions that facilitate food preparation on a Festival, e.g., fixing utensils with which food is prepared on the Festival.
照样，拉比以利以谢 也许人悬那滤器——那本是一样禁工——为要预备节期所用的酒。
Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.
革玛拉 问：你说我们听见 拉比犹大 许人行那本禁的工，是指那节期前一日行不成的预备之工说的；至于节期前一日行得成的预备之工，你何曾听见他许呢？
革玛拉 问：你说我们听见 拉比犹大 许人行那本禁的工，是指那节期前一日行不成的预备之工说的；至于节期前一日行得成的预备之工，你何曾听见他许人这样行呢？
The Gemara asks: Say that we heard that Rabbi Yehuda permits labors that are otherwise prohibited if they pertain to actions that facilitate food preparation that cannot be performed on the eve of the Festival; however, with regard to actions that facilitate food preparation that can be performed on the eve of the Festival, did you hear that he permits doing so?
革玛拉 答：拉比以利以谢 所宽的过于 拉比犹大 所宽的——他不像 拉比犹大 那样分「节期前一日行得成」与「行不成」两样预备之工。
革玛拉 答：拉比以利以谢 所宽的过于 拉比犹大 所宽的。
The Gemara answers: The leniency of Rabbi Eliezer exceeds that of Rabbi Yehuda.
他不像 拉比犹大 那样，把「节期前一日行得成」与「节期前一日行不成」两样预备之工分开。
Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.
我们在密释纳里学过：众拉比说节期不可悬那滤器。众贤面前提出一疑：他若误悬了那滤器，这条哈拉哈当怎样断呢？拉夫约瑟 说：他若悬了，就当献赎罪祭，如同凡安息日误行托拉所禁之工的人一样。
我们在密释纳里学过：众拉比说：节期不可悬那滤器。
We learned in the mishna: And the Rabbis say: One may not suspend the strainer on a Festival.
众贤面前提出一疑：他若误悬了那滤器，这条 哈拉哈 当怎样断呢？
A dilemma was raised before the Sages: If he suspended a strainer unwittingly, what is the halakha?
拉夫约瑟 说：他若悬了，就当献赎罪祭，如同凡安息日误行托拉所禁之工的人一样。
Rav Yosef said: If he suspended it, he is liable to bring a sin-offering, like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat.
阿巴耶 对他说：若是这样、那样的举动依托拉算是行了建造之工，那么人把一个瓶挂在钉子上，也当为搭棚担责么？
阿巴耶 对他说：若是这样、那样的举动依托拉算是行了建造那一样禁工，那么人若把一个瓶挂在钉子上，也当为搭棚担责么？
Abaye said to him: But if that is so, that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if one suspended a jug on a peg, is he also liable for building a tent?