← 安息日卷总目·第二十二章 瓮
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 6 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。
——单在作证说妇人的丈夫死了、好叫她可以改嫁那一件上才算有效。断案单在那一件上倚得转述之证，正是为叫那妇人得以改嫁。
——单在作证说妇人的丈夫死了、好叫她可以改嫁那一件上才算有效。
only for testimony that a woman’s husband died, enabling her to remarry.
断案单在那一件上倚得转述之证，正是为叫那妇人得以改嫁。
Only in that case can a ruling rely on hearsay testimony, and that is specifically so the woman will be allowed to remarry.
众贤面前有一相类之疑：论那许祭司吃头生牲畜的作证，转述之证的哈拉哈当怎样断呢？圣殿毁了以后，众贤定规：祭司若有洁净牲畜所生的头胎、那头胎有了残疾，他须带见证人来，证明那残疾不是他弄的——因为有人疑祭司犯禁、伤那头生的牲畜，好得吃它。这里所问的，是没有人能亲眼作证说他见那牲畜怎样得的残疾，却有人从亲见的证人听说过那残疾的来由。拉夫阿米 禁人在这一件上收转述之证，拉夫阿西 却许。
众贤面前有一相类之疑：论那许祭司吃头生牲畜的作证，转述之证的 哈拉哈 当怎样断呢？
A dilemma was raised before the Sages about a related matter: With regard to hearsay testimony in testimony permitting a priest to eat a firstborn animal, what is the halakha?
圣殿毁了以后，众贤定规：祭司若有洁净牲畜所生的头胎、那头胎有了残疾，他须带见证人来，证明那残疾不是他弄的。
After the destruction of the Temple, the Sages decreed that if a priest has the firstborn offspring of a kosher animal and it becomes blemished, he must bring witnesses to testify that he did not cause the blemish.
因为有人疑祭司犯禁、伤那头生的牲畜，好得吃它。
Priests were suspected of violating the prohibition against inflicting a wound on firstborn animals to enable them to eat the animals.
这里所问的，是没有人能亲眼作证说他见那牲畜怎样得的残疾，却有人从亲见的证人听说过那残疾的来由。
The question here pertains to a case in which there is no one available who can testify that he saw firsthand how the animal was blemished, but there is someone who heard from an eyewitness how the blemish was caused.
拉夫阿米 禁人在这一件上收转述之证，拉夫阿西 却许。
Rav Ami prohibited accepting hearsay testimony in this case, and Rav Asi permitted doing so.
拉夫阿米 对 拉夫阿西 说：梅纳西亚 门下岂不是教说，转述之证单在许妇人改嫁那一件上才算有效么——可见论头生的牲畜是不收的。拉夫阿西 答说：把上头所引的那一断改一改，说：转述之证单在妇人的见证也算有效的那几件上才算有效。妇人的见证在人死那一件上是收的，好叫他妻子可以改嫁；论头生的牲畜也是收的。拉夫耶马尔 判转述之证有效，许人宰那有了残疾的头生牲畜。玛雷马尔 就叫他作「许头生的 耶马尔」——玛雷马尔 以为那样的见证是无效的，倚不得它许人宰那牲畜。革玛拉 末了断说：论头生的牲畜，转述之证是有效的。
拉夫阿米 对 拉夫阿西 说：梅纳西亚 门下岂不是教说，转述之证单在许妇人改嫁那一件上才算有效么——可见论头生的牲畜是不收的。
Rav Ami said to Rav Asi: Didn’t the school of Menashya teach that hearsay testimony is only valid in testimony enabling a woman to remarry, indicating that it is not accepted in the case of a firstborn animal?
拉夫阿西 答说：把上头所引的那一断改一改，说：转述之证单在妇人的见证也算有效的那几件上才算有效。
Rav Asi answered: Emend the previously cited ruling and say: Hearsay testimony is only valid in testimony for which the testimony of a woman is valid.
妇人的见证在人死那一件上是收的，好叫他妻子可以改嫁；论头生的牲畜也是收的。
A woman’s testimony is accepted with regard to the death of a man, enabling his wife to remarry, and it is also accepted with regard to a firstborn animal.
拉夫耶马尔 判转述之证有效，许人宰那有了残疾的头生牲畜。
Rav Yeimar deemed hearsay testimony valid in permitting the slaughter of a firstborn animal that developed a blemish.
玛雷马尔 就叫他作「许头生的 耶马尔」——玛雷马尔 以为那样的见证是无效的，倚不得它许人宰那牲畜。
Mareimar called him: Yeimar who permits the firstborn; Mareimar was of the opinion that testimony of that kind is invalid and cannot provide the basis to allow the animal to be slaughtered.
革玛拉 末了断说：论头生的牲畜，这条 哈拉哈 是：转述之证有效。
The Gemara concludes: And the halakha is that hearsay testimony is valid with regard to a firstborn animal.
我们在密释纳里学过：依 拉比以利以谢，蜂房里自己流出来的蜜，安息日是许的。拉夫何西亚 从 尼哈尔德阿 来的时候，带了一条巴拉伊塔来：橄榄与葡萄若在安息日以先压过、安息日汁自己渗了出来，那汁安息日是禁的；拉比以利亚撒 与 拉比西缅 却许用。
我们在密释纳里学过：依 拉比以利以谢，蜂房里自己流出来的蜜，安息日是许的。
We learned in the mishna that according to Rabbi Eliezer, honey that flows on its own from honeycombs is permitted on Shabbat.
拉夫何西亚 从 尼哈尔德阿 来的时候，带了一条 《巴拉伊塔》 来：橄榄与葡萄若在安息日以先压过、安息日汁自己渗了出来，那汁安息日是禁的；拉比以利亚撒 与 拉比西缅 却许用。
When Rav Hoshaya came from Neharde’a, he came and brought a baraita with him: With regard to olives and grapes that one crushed before Shabbat and their juices seeped out on their own on Shabbat, the juices are prohibited for use on Shabbat; and Rabbi Elazar and Rabbi Shimon permit using them.
拉夫约瑟 反问说：他来，不过是多告诉我们一个人名么？这一说密释纳里早已奉 拉比以利亚撒 之名载过了。拉夫何西亚 引那条巴拉伊塔来，单为添上 拉比西缅 的名字么？阿巴耶 对他说：他所教的可多着呢。我们若单从密释纳学这一件，我要说：那里所以许，是因为那蜜起先是食物，末了仍是食物——人可以说那渗出来的蜜是食物，不是液体。至于这里论橄榄与葡萄，起先是食物、末了成了液体的，就当说连 拉比以利亚撒 也不许了。所以他所教我们的，是 拉比以利亚撒 连橄榄葡萄也从宽。
拉夫约瑟 反问说：他来，不过是多告诉我们一个人名么？
Rav Yosef said rhetorically: Did he merely come to teach us an additional person?
这一说密释纳里早已奉 拉比以利亚撒 之名载过了。
This opinion already appears in the mishna in the name of Rabbi Elazar.
拉夫何西亚 引那条 《巴拉伊塔》 来，单为添上 拉比西缅 的名字么？
Did Rav Hoshaya cite the baraita merely to add the name of Rabbi Shimon?
阿巴耶 对他说：他所教的可多着呢。我们若单从密释纳学这一件，我要说：那里所以许，是因为那蜜起先是食物，末了仍是食物——人可以说那渗出来的蜜是食物，不是液体。
Abaye said to him: He is teaching us a great deal, as if we learned this matter from the mishna alone, I would have said: It is there that it is permitted, because initially it was food and ultimately it remained food, since it is possible to assert that the honey that seeped is a food rather than a liquid.
至于这里论橄榄与葡萄，起先是食物、末了成了液体的，就当说连 拉比以利亚撒 也不许了。
However, here, with regard to olives and grapes, which initially were food and ultimately became liquid, say that it is not permitted even according to Rabbi Elazar.
所以他所教我们的，是 拉比以利亚撒 连橄榄葡萄也从宽。
Therefore, he is teaching us that Rabbi Elazar rules leniently even in the case of olives and grapes.
密释纳：凡腌过的食物，若在安息日以先已放进热水里、就是煮过的，安息日连泡在热水里也可。凡安息日以先没有放进热水里的，安息日可用热水冲，却不可泡；单有陈的腌鱼、小的腌鱼与 西班牙鲭 不然——那几样单用热水一冲，就把烹煮那一样禁工作成了。
凡腌过的食物，若在安息日以先已放进热水里、就是煮过的，安息日连泡在热水里也可。
Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat.
凡安息日以先没有放进热水里的，安息日可用热水冲，却不可泡；单有陈的腌鱼、小的腌鱼与 西班牙鲭 不然——那几样单用热水一冲，就把烹煮那一样禁工作成了。
And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.
我们在密释纳里学过：安息日以先煮过的，安息日可泡在热水里。革玛拉 问：既已煮过了，还要泡在热水里作什么呢？拉夫萨夫拉 说：说的是 拉比阿巴 那只鸡——为治病的缘故，煮得烂化了。拉夫萨夫拉 又说：有一次我到那里去，他拿那样作的鸡给我吃；若不是 拉比阿巴 给我喝了三年陈的酒，我几乎要吐出来。
我们在密释纳里学过：安息日以先煮过的，安息日可泡在热水里。
We learned in the mishna that an item that was cooked before Shabbat may be soaked in hot water on Shabbat.
革玛拉 问：既已煮过了，还要泡在热水里作什么呢？
The Gemara asks: In what case would soaking in hot water be required after the item was already cooked?
拉夫萨夫拉 说：说的是 拉比阿巴 那只鸡——为治病的缘故，煮得烂化了。
Rav Safra said: In the case of the chicken of Rabbi Abba, which for medical reasons was cooked so thoroughly that it completely dissolved.
拉夫萨夫拉 又说：有一次我到那里去，他拿那样作的鸡给我吃；若不是 拉比阿巴 给我喝了三年陈的酒，我几乎要吐出来。
And Rav Safra said: One time I happened to come there and he fed me chicken prepared that way, and if not for the fact that Rabbi Abba gave me three-leaf-, i.e., year, old wine to drink, I would have been forced to vomit.
革玛拉 记说：拉比约哈难 一想起巴比伦的 库塔酱 就要吐唾沫，因为他觉着那实在可厌。拉夫约瑟 说：那么我们一想起 拉比阿巴 那只鸡也该吐唾沫了，在巴比伦人看来，那才更可厌呢。拉夫加扎 又说：有一次我到那里、就是到以色列地去，作了巴比伦的 库塔酱，西方、就是以色列地的病人都来向我讨。可见以色列地并不是人人都觉着那可厌。
革玛拉 记说：拉比约哈难 一想起巴比伦的 库塔酱 就要吐唾沫，因为他觉着那实在可厌。
The Gemara relates that Rabbi Yoḥanan would spit from the thought of Babylonian kutaḥ, because he found it so disgusting.
拉夫约瑟 说：那么我们一想起 拉比阿巴 那只鸡也该吐唾沫了，在巴比伦人看来，那才更可厌呢。
Rav Yosef said: Then we should spit from the thought of Rabbi Abba’s chicken, which is even more disgusting to people from Babylonia.
拉夫加扎 又说：有一次我到那里、就是到以色列地去，作了巴比伦的 库塔酱，西方、就是以色列地的病人都来向我讨。
And furthermore, Rav Gaza said: On one occasion I happened to come there, to Eretz Yisrael, and I prepared Babylonian kutaḥ, and all of the sick people of the West, Eretz Yisrael, asked me for it.
可见以色列地并不是人人都觉着那可厌。
Apparently, not everyone in Eretz Yisrael found it disgusting.
我们在密释纳里学过：凡安息日以先没有在热水里煮过的，安息日可用热水冲，单腌鱼与 西班牙鲭 不然。革玛拉 问：人若不知不觉冲了，那哈拉哈当怎样断呢？拉夫约瑟 说：人若冲了这几样，就当献赎罪祭，因为他作了烹煮那一样禁工。玛尔·巴尔·拉维纳 说：我们在密释纳里也学得这一断，那里说：单陈的腌鱼与 西班牙鲭 不然，冲它本身就把烹煮那一样禁工作成了。可见冲这几样的，算作作了禁工。革玛拉 末了说：果然可从这里这样断定。
我们在密释纳里学过：凡安息日以先没有在热水里煮过的，安息日可用热水冲，单腌鱼与 西班牙鲭 不然。
We learned in the mishna: Anything that was not cooked in hot water before Shabbat, one may rinse it in hot water on Shabbat except for salted fish and kolyas ha’ispanin.
革玛拉 问：人若不知不觉冲了，这条 哈拉哈 当怎样断呢？
The Gemara asks: If one unwittingly rinsed it, what is the halakha?
拉夫约瑟 说：人若冲了这几样，就当献赎罪祭，因为他作了烹煮那一样禁工。
Rav Yosef said: If one rinsed these foods, he is liable to bring a sin-offering for having performed the prohibited labor of cooking.
玛尔·巴尔·拉维纳 说：我们在密释纳里也学得这一断，那里说：单陈的腌鱼与 西班牙鲭 不然，冲它本身就把烹煮那一样禁工作成了。
Mar, son of Ravina, said: We, too, have also learned this ruling in the mishna, which states: Except for old salted fish and kolyas ha’ispanin, rinsing itself is completion of their prohibited labor of cooking.
冲这几样的，算作作了禁工。
One who rinses these items is considered to have performed a prohibited labor.
革玛拉 末了说：果然可从这里这样断定。
The Gemara concludes: Indeed, learn from this that this is the ruling.
既论到以色列地与巴比伦两处犹太人的往来，革玛拉 记说：拉比希亚·巴尔·阿巴 与 拉比阿西 坐在 拉比约哈难 面前，拉比约哈难 坐着打盹。这中间他二人谈起话来。拉比希亚·巴尔·阿巴 对 拉比阿西 说：巴比伦的家禽何以比以色列地的肥呢？他对他说：全不是这么回事；你到以色列地 迦萨 的旷野去，我要指给你看比那些还肥的家禽。拉比希亚·巴尔·阿巴 又问：巴比伦的节期何以比以色列地的欢乐呢？拉比阿西 答他说：因为巴比伦人穷，单在节期才有许多可吃的，所以就欢乐。拉比希亚 又问：巴比伦的托拉学者何以拿特别的拉比衣袍作分别呢？拉比阿西 答说：因为他们于托拉不熟——若不拿衣裳与人分别，人就不因他们的托拉之学敬重他们了。他又问：外邦人何以德行败坏呢？他答说：因为他们吃可憎之物与爬物，那就坏了品性。
既论到以色列地与巴比伦两处犹太人的往来，革玛拉 记说：拉比希亚·巴尔·阿巴 与 拉比阿西 坐在 拉比约哈难 面前，拉比约哈难 坐着打盹。
Apropos relations between the Jews of Eretz Yisrael and Babylonia, the Gemara relates: Rabbi Ḥiyya bar Abba and Rabbi Asi were sitting before Rabbi Yoḥanan, and Rabbi Yoḥanan was sitting and dozing.
这中间他二人谈起话来。
In the meantime the two of them conversed.
拉比希亚·巴尔·阿巴 对 拉比阿西 说：巴比伦的家禽何以比以色列地的肥呢？
Rabbi Ḥiyya bar Abba said to Rabbi Asi: For what reason are the fowl in Babylonia fatter than those in Eretz Yisrael?
他对他说：全不是这么回事；你到以色列地 迦萨 的旷野去，我要指给你看比那些还肥的家禽。
He said to him: This is not at all the case; go to the desert of Gaza in Eretz Yisrael, and I will show you fowl that are fatter than them.
拉比希亚·巴尔·阿巴 又问：巴比伦的节期何以比以色列地的欢乐呢？
Rabbi Ḥiyya bar Abba then asked: For what reason are Festivals in Babylonia more joyous than those in Eretz Yisrael?
拉比阿西 答他说：因为巴比伦人穷，单在节期才有许多可吃的，所以就欢乐。
Rabbi Asi answered him: Because in Babylonia they are poor, and it is only on Festivals that they have a lot to eat, which causes them to rejoice.
拉比希亚 又问：巴比伦的托拉学者何以拿特别的拉比衣袍作分别呢？
Rabbi Ḥiyya then asked: For what reason are Torah scholars in Babylonia distinguished by their special rabbinic garb?
拉比阿西 答说：因为他们于托拉不熟。
Rabbi Asi answered: Because they are not well-versed in Torah.
他们若不拿衣裳与人分别，人就不因他们的托拉之学敬重他们了。
If they would not distinguish themselves by dressing differently, they would not be respected for their Torah knowledge.
他又问：外邦人何以德行败坏呢？
He then asked: For what reason are gentiles ethically contaminated?
他答说：因为他们吃可憎之物与爬物，那就坏了品性。
He answered: Because they eat abominable creatures and crawling things, and that causes bad character traits.
拉比约哈难 被他们的谈论惊醒，对他们说：你们这些孩子，我岂没有告诉过你们么——「对智慧说，你是我的姊妹，称呼聪明为你的亲人」（箴言 7:4），意思是：那事你若明白得像「你姊妹于你为禁」一样清楚，就说；若不然，就不要说。你们方才所讲的，都是没有根据的。他们对他说：那么请夫子把其中几样讲给我们听。他对他们说：巴比伦的家禽何以比以色列地的肥呢？因为它们没有被掳去，正如经上说：「摩押自幼年以来常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此他的原味尚存，香气未变」（耶利米书 48:11）。可见没有被掳的，仍旧存着他的力。
拉比约哈难 被他们的谈论惊醒，对他们说：你们这些孩子，我岂没有告诉过你们么——「对智慧说，你是我的姊妹，称呼聪明为你的亲人」（箴言 7:4），意思是：那事你若明白得像「你姊妹于你为禁」一样清楚，就说；若不然，就不要说。你们方才所讲的，都是没有根据的。
Rabbi Yoḥanan woke up due to their discussion and said to them: You children, did I not tell you this, that the verse “Say to wisdom: You are my sister, and call understanding your kin” (Proverbs 7:4) means that if the matter is as clear to you as the fact that your sister is forbidden to you, say it, and if not, do not say it; and these explanations that you offered are unfounded.
他们对他说：那么请夫子把其中几样讲给我们听。
They said to him: Then will the Master tell us the answers to some of them?
他对他们说：巴比伦的家禽何以比以色列地的肥呢？
He said to them: Why are the fowl in Babylonia fatter than those in Eretz Yisrael?
因为它们没有被掳去，正如经上说：「摩押自幼年以来常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此他的原味尚存，香气未变」（耶利米书 48:11）。
Because they were not exiled, as it says: “Moab has been at ease since his youth and he has settled on his lees, and he was not emptied from vessel to vessel and did not go into captivity; therefore his taste remained in him and his scent did not change” (Jeremiah 48:11).
可见没有被掳去的，仍旧存着他的力。
Apparently, one who is not exiled retains his strength.
至于这里、以色列地，我们从哪里知道连走兽飞鸟也被掳去了呢？因为一条巴拉伊塔教说：拉比犹大 说，五十二年之久没有人经过犹大地，正如经上说：「我要为山岭哭泣悲哀，为旷野的草场扬声哀号，因为都已干焦，甚至无人经过；人也听不见牲畜鸣叫，空中的飞鸟和地上的走兽（贝黑玛，写作 贝特、黑、梅姆、黑）都已逃去」（耶利米书 9:9）。贝黑玛 的数值正是五十二，暗指五十二年之久无人经过。从这条巴拉伊塔所引的经看得明白，连走兽飞鸟也被掳去了，因为经上说「都已逃去」。
至于这里、以色列地，我们从哪里知道连走兽飞鸟也被掳去了呢？
And here in Eretz Yisrael, from where do we derive that even the animals and birds were exiled?
因为一条 《巴拉伊塔》 教说：拉比犹大 说，五十二年之久没有人经过犹大地，正如经上说：「我要为山岭哭泣悲哀，为旷野的草场扬声哀号，因为都已干焦，甚至无人经过；人也听不见牲畜鸣叫，空中的飞鸟和走兽（贝黑玛，写作 贝特、黑、梅姆、黑）都已逃去」（耶利米书 9:9）。
As it was taught in a baraita: Rabbi Yehuda says that no person passed through the land of Judea for fifty-two years, as it is stated: “I will raise crying and wailing for the mountains and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through, and they do not hear the voice of the cattle, from the bird of the heavens to the beast [behema, spelled beit, heh, mem, heh], all have fled and gone” (Jeremiah 9:9).
贝黑玛 的数值正是五十二，暗指五十二年之久无人经过。
Behema has a numerical value of fifty-two, alluding to the fact that no one passed through for fifty-two years.
从这条 《巴拉伊塔》 所引的经看得明白，连走兽飞鸟也被掳去了，因为经上说「都已逃去」。
From the verse cited in this baraita, it is clear that even the animals and birds were exiled, as it states: “All have fled and gone.”
拉比雅各 说 拉比约哈难 说：那些都回来了，单 西班牙鲭 没有回来。因为 拉夫 说：巴比伦那几道山坡的水，是从地底的水路流回以色列地 以坦 的泉源去的，鱼也从那水路回去。这 科尔亚斯鱼 鱼因为脊骨不硬，上不了那水路，就没有回以色列地。
拉比雅各 说 拉比约哈难 说：那些都回来了，单 西班牙鲭 没有回来。因为 拉夫 说：巴比伦那几道山坡的水，是从地底的水路流回以色列地 以坦 的泉源去的，鱼也从那水路回去。
Rabbi Ya’akov said that Rabbi Yoḥanan said: They all returned except for the kolyas ha’ispanin, as Rav said: Those inclines of Babylonia return the water through underground watercourses to the spring of Eitam in Eretz Yisrael, and the fish also returned through these watercourses.
这 科尔亚斯鱼 鱼因为脊骨不硬，上不了那水路，就没有回以色列地。
And this fish, the kolyas, because its spine is not strong, it could not ascend these watercourses and did not return to Eretz Yisrael.
拉比约哈难 接着答 拉比希亚·巴尔·阿巴 与 拉比阿西 所问的：巴比伦的节期何以比以色列地的欢乐呢？因为他们没有落在以色列地所受的那咒诅里，正如经上写着：「我也必使她的宴乐、节期、月朔、安息日，并她的一切大会都止息了」（何西阿书 2:13），又写着：「你们的月朔和节期，我心里恨恶，我担当，甚觉厌烦」（以赛亚书 1:14）。「我担当」这句是什么意思呢？拉比以利亚撒 说：至圣者说，以色列民在我面前犯罪还不够么，还要叫我费心去定该降什么严厉的罚给他们！拉比以撒 说：因着这咒诅，没有一个节期不见兵丁来到 西弗里 搜查或收税的。拉比哈尼纳 说：没有一个节期不见 埃格蒙、卡姆通 与那执节杖的罗马官到 提比里亚 来收税、把节期的欢乐搅乱的。
拉比约哈难 接着答 拉比希亚·巴尔·阿巴 与 拉比阿西 所问的：巴比伦的节期何以比以色列地的欢乐呢？
Rabbi Yoḥanan continued to answer the questions of Rabbi Ḥiyya bar Abba and Rabbi Asi: For what reason are the Festivals in Babylonia more joyous than those in Eretz Yisrael?
因为他们没有落在以色列地所受的那咒诅里，正如经上写着：「我也必使她的宴乐、节期、月朔、安息日，并她的一切大会都止息了」（何西阿书 2:13）。
Because they were not included in that curse with which Eretz Yisrael was cursed, as it is written: “And I will cause all of her happiness to cease, her Festival, her New Moon, and her Shabbat and all her Festivals” (Hosea 2:13).
又写着：「你们的月朔和节期，我心里恨恶，我担当，甚觉厌烦」（以赛亚书 1:14）。
And it is also written: “My soul hates your New Moons and your Festivals; they are a burden to Me; I am weary to bear them” (Isaiah 1:14).
「我担当」这句是什么意思呢？
What is the meaning of the phrase: “They are a burden to me”?
拉比以利亚撒 说：至圣者说，以色列民在我面前犯罪还不够么，还要叫我费心去定该降什么严厉的罚给他们！
Rabbi Elazar said that the Holy One, Blessed be He, said: Is it not enough for the Jewish people that they sin before Me, that they also burden Me to know which harsh decree I will bring upon them?
拉比以撒 说：因着这咒诅，没有一个节期不见兵丁来到 西弗里 搜查或收税的。
Rabbi Yitzḥak said: Because of this curse, there is not a single Festival on which troops did not come to Tzippori to conduct searches or to collect taxes.
拉比哈尼纳 说：没有一个节期不见 埃格蒙、卡姆通 与那执节杖的罗马官到 提比里亚 来收税、把节期的欢乐搅乱的。
And Rabbi Ḥanina said: There is not a single Festival on which an egmon and a kamton and a branch bearer, Roman officials, did not come to Tiberias to collect taxes, thereby disrupting the festive celebrations.
巴比伦的托拉学者何以拿特别的衣袍作分别呢？因为他们不是那地土生的，所以要靠特别的衣裳与人分别，正如俗语说：在自己本城，人因我的名敬我；不在本城，人因我的衣裳敬我。革玛拉 随后引「将来雅各要扎根，以色列要发芽开花」（以赛亚书 27:6）一句，称赞巴比伦的众贤。拉夫约瑟 教说：这说的就是巴比伦的托拉学者，他们为托拉添了芽与花。
巴比伦的托拉学者何以拿特别的衣袍作分别呢？
For what reason are the Torah scholars in Babylonia distinguished by special garb?
因为他们不是那地土生的，所以要靠特别的衣裳与人分别，正如俗语说：在自己本城，人因我的名敬我；不在本城，人因我的衣裳敬我。
Because they are not native to that place and therefore require special dress to distinguish themselves, as people say in the folk expression: In my own city, I am honored for my name; in a place that is not my own city, I am honored for my clothing.
革玛拉 随后引「将来雅各要扎根，以色列要发芽开花」（以赛亚书 27:6）一句，称赞巴比伦的众贤。
The Gemara then praised the Sages of Babylonia by interpreting the verse “In days to come Jacob will take root, Israel will bud and blossom” (Isaiah 27:6).
拉夫约瑟 教说：这说的就是巴比伦的托拉学者，他们为托拉添了芽与花。
Rav Yosef taught: These are the Torah scholars in Babylonia, who add buds and blossoms to the Torah.
拉比约哈难 又对他们讲：外邦人何以德行败坏呢？因为他们没有站在西奈山下。当——
拉比约哈难 又对他们讲：外邦人何以德行败坏呢？
Rabbi Yoḥanan then explained to them: Why are gentiles ethically contaminated?
因为他们没有站在西奈山下。
It is because they did not stand on Mount Sinai.
当——
As when