150b.1
引证
——并那「那有什么要紧」一类的账，安息日算它们是许的。
-
——并那「那有什么要紧」一类的账，安息日算它们是许的。
and of: What significance does it have, it is permitted to calculate them.
← 安息日卷总目·第二十三章 借用
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。
——并那「那有什么要紧」一类的账，安息日算它们是许的。
——并那「那有什么要紧」一类的账，安息日算它们是许的。
and of: What significance does it have, it is permitted to calculate them.
革玛拉 据另一条巴拉伊塔所教的举出相驳之处：安息日可算那无关紧要的账，不可算那有关紧要的账。怎么讲呢？人可对别人说：我打发了多少工人到这块田里去，我为这所房子花了多少第纳尔。却不可对他说：我花了多少银子，将来还要花多少。可见人安息日是许算自己已往所花的。
革玛拉 据另一条 《巴拉伊塔》 所教的举出相驳之处：安息日可算那无关紧要的账，不可算那有关紧要的账。
The Gemara raises a contradiction based on what was taught in another baraita: One may make calculations that are unnecessary, but one may not make calculations that are necessary on Shabbat.
怎么讲呢？
How so?
人可对别人说：我打发了多少工人到这块田里去，我为这所房子花了多少第纳尔。
One may say to another: I sent out such and such number of workers to this field, and I spent such and such number of dinar for this home.
却不可对他说：我花了多少银子，将来还要花多少。
But he may not say to him: I spent such and such amount of money, and I am going to spend such and such amount in the future.
可见人安息日是许算自己已往所花的。
Apparently, one is permitted to calculate one’s previous expenditures on Shabbat.
革玛拉 答说：照你这样讲，上头所引的托塞夫塔自身就难通了，因为它禁人算已往所花的，却许人算那无关实事的账。所以只可这样讲：那禁人算已往所花之账的托塞夫塔，说的是他手里还有该付工人的工价——那样，他所算的虽是已完之工，在实事上仍有关系。这一条许人算已往所花之账的巴拉伊塔，说的是他手里没有该付工人的工价，所以他所算的于实事无关。
革玛拉 答说：照你这样讲，上头所引的 《托塞夫塔》 自身就难通了，因为它禁人算已往所花的，却许人算那无关实事的账。
The Gemara responds: And according to your reasoning, it itself, the Tosefta quoted previously, is difficult for you, for it prohibits calculating past expenditures while allowing one to make calculations that do not have practical significance.
所以只可这样讲：那禁人算已往所花之账的 《托塞夫塔》，说的是他手里还有该付工人的工价。
Rather, it must be explained in the following manner: This Tosefta, which taught that it is prohibited to calculate past expenses, is referring to a case in which he has payment with him that he still owes his workers.
那样，他所算的虽是已完之工，在实事上仍有关系。
Therefore, although his calculation pertains to projects that have already been completed, it is still relevant in a practical manner.
这一条许人算已往所花之账的 《巴拉伊塔》，说的是他手里没有该付工人的工价，所以他所算的于实事无关。
And this baraita, which taught that it is permitted to calculate past expenses, is referring to a case in which he does not have payment with him that he must still pay his workers, and therefore his calculation does not have practical significance.
我们在密释纳里学过：不可站在安息日的界边等天黑，好一过安息日就雇工人或从界外运出产。众贤教说：有一位敬虔人，他田上的篱笆破了一处；他看见了，就打算把它补起来。随后他想起那日是安息日。那敬虔人就从此再不去补那篱笆，因为他曾在安息日动过补它的念头。神为他行了一件奇事：那破口上长出一丛刺山柑来，把口塞住了。他就靠那丛树与它的果子养活自己，也养活自己一家人。
我们在密释纳里学过：不可站在安息日的界边等天黑，好一过安息日就雇工人或从界外运出产。
We learned in the mishna that one may not wait for nightfall at the edge of the Shabbat boundary in order to hire workers or bring produce from outside of the boundary immediately after Shabbat.
众贤教说：有一位敬虔人，他田上的篱笆破了一处；他看见了，就打算把它补起来。
The Sages taught: There was an incident with a pious man in which a breach was made in the fence around his field, and when he saw it he decided to fence it in.
随后他想起那日是安息日。
And then he remembered that it was Shabbat.
那敬虔人就从此再不去补那篱笆，因为他曾在安息日动过补它的念头。
And that pious man refrained from fixing the fence forever because he had thought about fixing it on Shabbat.
神为他行了一件奇事：那破口上长出一丛刺山柑来，把口塞住了。
And a miracle was done for him, and a caper bush grew in the breach, thereby closing it up.
他就靠那丛树与它的果子养活自己，也养活自己一家人。
And from it and its produce he then received his livelihood and the livelihood of the members of his household.
拉夫犹大 说 撒母耳 说：人安息日可对别人说：我明日要往某某城去；因为那路上若有 守望棚，人今日走这一程也是许的。那要走的路上若有 守望棚、就是可以望见四围田地的小守望棚，那一整带地就算作一座城，安息日从这一头走到那一头，按理径直行也是许的。既然有 守望棚 时安息日走这一带地是许的，那么纵没有那守望棚，安息日讲论这样一程路也是许的。因为凡有法子可照许的样子行的事，纵此时并没有那使它成为许的条件，讲论它、豫备它也是许的。
拉夫犹大 说 撒母耳 说：人安息日可对别人说：我明日要往某某城去；因为那路上若有 守望棚，人今日走这一程也是许的。
Rav Yehuda said that Shmuel said: A person is permitted to say to another on Shabbat: I am going to such and such city tomorrow, for if there were small guardhouses [burganin] one would be permitted to walk.
那要走的路上若有 守望棚、就是可以望见四围田地的小守望棚，那一整带地就算作一座城，安息日从这一头走到那一头，按理 也是许的。
If small guardhouses, from which the surrounding area and fields could be watched, were located along the way one needs to travel, the entire area would attain the status of a single city, and walking from one part to the other on Shabbat would be permitted ab initio.
既然有 守望棚 时安息日走这一带地是许的，那么纵没有那守望棚，安息日讲论这样一程路也是许的。
Since it would be permitted to traverse this area on Shabbat with burganin present, it is permitted to talk about such a journey on Shabbat, even when these guardhouses are not present.
因为凡有法子可照许的样子行的事，纵此时并没有那使它成为许的条件，讲论它、豫备它也是许的。
This is because it is permitted to speak about or prepare for something that can be done in a permitted fashion on Shabbat, even in the absence of the conditions that make it permitted.
我们在密释纳里学过：不可站在安息日的界边等天黑，好一过安息日就雇工人或从界外运出产。为雇工人而站在界边等天黑，那自然是禁的，因为安息日无论怎样都不可雇工人。只是为运出产而站在那里，何以就禁呢？我们何不说：界边若有隔断，安息日按理径直把出产运进来本是许的；那么纵没有隔断，人也可站在界边等天黑好去运出产，正合上头 拉夫犹大 所断的。革玛拉 答：运出产也有无论怎样都不许的一样，就是那出产还连在地上的时候——安息日采摘出产是全没有许的法子的。
我们在密释纳里学过：不可站在安息日的界边等天黑，好一过安息日就雇工人或从界外运出产。
We learned in the mishna: One may not wait for nightfall at the edge of the Shabbat boundary in order to hire workers or bring produce after Shabbat from the other side of the boundary.
为雇工人而站在界边等天黑，那自然是禁的，因为安息日无论怎样都不可雇工人。
Granted, it makes sense that it is prohibited to wait at the Shabbat boundary in order to hire workers, as one may not hire workers under any circumstances on Shabbat.
只是为运出产而站在那里，何以就禁呢？
But if one waits there in order to bring produce, why is it prohibited?
我们何不说：界边若有隔断，安息日 按理 把出产运进来本是许的；那么纵没有隔断，人也可站在界边等天黑好去运出产，正合上头 拉夫犹大 所断的。
Let us say that since one would be permitted to bring produce at the edge of the boundary on Shabbat ab initio if there were partitions there, one may wait for nightfall at the border to bring produce even when there are not partitions present, in accordance with Rav Yehuda’s ruling mentioned above.
革玛拉 答：运出产也有无论怎样都不许的一样，就是那出产还连在地上的时候——安息日采摘出产是全没有许的法子的。
The Gemara answers: You find a case where bringing produce is not permitted under any circumstances; that is when the produce is still attached to the ground, as there is no permitted way to pick produce on Shabbat.
革玛拉 又诘 拉夫犹大 所断的：拉比奥沙亚 岂不是教说：不可站在安息日的界边等天黑，好一过安息日就把干草与秸运进来？论秸，拉比奥沙亚 教它为禁自然讲得通，因为秸有还连在地上的一样，那是无论怎样都不可采的。只是干草已经从地上割下来了，怎能找出一样、纵有隔断安息日也不可搬的呢？革玛拉 答：拉比奥沙亚 所断的是烂了的秸——那是搁置之物，安息日不可搬的。
革玛拉 又诘 拉夫犹大 所断的：拉比奥沙亚 岂不是教说：不可站在安息日的界边等天黑，好一过安息日就把干草与秸运进来？
The Gemara again questions Rav Yehuda’s ruling: But Rabbi Oshaya taught: One may not wait for nightfall at the edge of the Shabbat boundary in order to bring in hay and straw after Shabbat.
论秸，拉比奥沙亚 教它为禁自然讲得通，因为秸有还连在地上的一样，那是无论怎样都不可采的。
Granted, Rabbi Oshaya taught that it is prohibited in the case of straw; you find the case of straw that is still attached to the ground, which it is clearly prohibited to pick under any circumstances.
只是干草已经从地上割下来了，怎能找出一样、纵有隔断安息日也不可搬的呢？
But hay, which has already been detached from the ground, how do you find a case in which it would be prohibited to carry it on Shabbat, even with partitions present?
革玛拉 答：拉比奥沙亚 所断的是烂了的秸——那是 禁动之物、就是搁置之物，安息日不可搬的。
The Gemara answers: Rabbi Oshaya’s ruling referred to rotten straw, which may not be carried on Shabbat because it is considered set-aside [muktze].
来听别处所教的，可看出这一层：人可站在安息日的界边等天黑，好去办新妇的事或死者的事。革玛拉 由此推说：为新妇的事、死者的事是许的；为别人的事就不许了。
来听别处所教的，可看出这一层：人可站在安息日的界边等天黑，好去办新妇的事或死者的事。
Come and hear a proof with regard to this matter based on what was taught elsewhere: One may wait for nightfall at the edge of the Shabbat boundary in order to attend to the needs of a bride or the needs of a corpse.
革玛拉 由此推说：为新妇的事、死者的事是许的；为别人的事就不许了。
The Gemara infers from this that for the needs of a bride or a corpse, yes, one is permitted to wait for nightfall at the edge of the Shabbat boundary, but for the needs of another person, no, it is not permitted.
论为别人办与新妇之事相类的，自然找得出一样禁的：为他割一枝桃金娘——那本是给新妇预备的样式——安息日是全然禁的。只是论死者，人要办的哪一样是为别人就禁的呢？是给他运棺材与裹尸布。那里教说：为死者是许的，为别人就不许。
论为别人办与新妇之事相类的，自然找得出一样禁的：为他割一枝桃金娘——那本是给新妇预备的样式——安息日是全然禁的。
Granted, with regard to attending to the needs of another in a manner similar to attending to the needs of a bride, you find a case where it is prohibited to cut him a myrtle branch as was customarily done for brides because this is absolutely prohibited on Shabbat.
只是论死者，人要办的哪一样是为别人就禁的呢？
But with regard to a corpse, what is it that one might do which would be prohibited to do for others?
是给他运棺材与裹尸布。
To bring for it a coffin and shrouds.
那里教说：为死者是许的，为别人就不许。
And it teaches that for a corpse, yes, it is permitted, but for another it is not.
为别人办这几样何以就禁呢？我们何不说：那里若有隔断，安息日运这几样本是许的；那么人也可站在界边等天黑，好一过安息日就去运，正合 拉夫犹大 所断的。革玛拉 答：论死者，也找得出一样无论怎样都不许的，譬如他等着要裁一件衣裳给死者作裹尸布——安息日裁衣是全没有许的法子的。在那一样上，若不是为着死者的缘故，站在安息日的界边等天黑是禁的；如今许了，是因为办死者的事本是一样诫命。
为别人办这几样何以就禁呢？
And why is it prohibited to do so for others?
我们何不说：那里若有隔断，安息日运这几样本是许的；那么人也可站在界边等天黑，好一过安息日就去运，正合 拉夫犹大 所断的。
Let us say that since one would be permitted to bring these items on Shabbat if there were partitions there, one may wait for nightfall at the edge of the border to bring these items after Shabbat, in accordance with the ruling of Rav Yehuda.
革玛拉 答：论死者，也找得出一样无论怎样都不许的，譬如他等着要裁一件衣裳给死者作裹尸布。
The Gemara answers: In the case of a corpse, you also find a case where bringing an item is prohibited under any circumstance, e.g., if one is waiting to cut a garment for the corpse to use as shrouds.
安息日裁衣是全没有许的法子的。
There is no permissible way to do that on Shabbat.
在那一样上，若不是为着死者的缘故，站在安息日的界边等天黑是禁的；如今许了，是因为办死者的事本是一样诫命。
In that case, it would be prohibited to wait at the edge of the Shabbat boundary for this purpose if not for the fact that it is for the sake of a corpse, as it is a mitzva to attend to the needs of a corpse.
我们在密释纳里学过：只是他可为看守自己的出产而站在界边等天黑。革玛拉 问：他还没有念《分祷》也可么？拉比以利亚撒·本·安提哥努 岂不是奉 拉比以利以谢·本·雅各 之名说：人在安息日过后、还没有念《分祷》以先，不可去办自己平常日子的事？你若说这是指他已在祷告里念过《分祷》的——就是众贤在「施恩赐人知识」那一段祝辞里所定的——拉夫犹大 岂不是说 撒母耳 说：人在祷告里念过《分祷》的，仍须对着一杯酒再念一次《分祷》？你若说这是指他已对着一杯酒念过《分祷》的，人在田里哪有一杯酒呢？拉比拿单·巴尔·阿米 在 拉瓦 面前讲这一节说：所教的这条哈拉哈说的是一样特别的情形——那安息日的界边正在几处酒榨中间，他从酒榨里取了酒，对着它念了《分祷》。
我们在密释纳里学过：只是他可为看守自己的出产而站在界边等天黑。
We learned in the mishna: But one may wait for nightfall at the Shabbat boundary in order to guard one’s produce.
革玛拉 问：他还没有念 《分祷》 也可么？
The Gemara asks: And is this the case even if he has not recited the blessing of distinction [havdala] marking the end of Shabbat?
拉比以利亚撒·本·安提哥努 岂不是奉 拉比以利以谢·本·雅各 之名说：人在安息日过后、还没有念 《分祷》 以先，不可去办自己平常日子的事？
But didn’t Rabbi Elazar ben Antigonos say in the name of Rabbi Eliezer ben Ya’akov that it is prohibited for a person to tend to his weekday affairs after Shabbat before he recites havdala?
你若说这是指他已在祷告里念过 《分祷》 的——就是众贤在「施恩赐人知识」那一段祝辞里所定的——拉夫犹大 岂不是说 撒母耳 说：人在祷告里念过 《分祷》 的，仍须对着一杯酒再念一次 《分祷》？
And if you say that this is referring to a case in which one already recited havdala during prayer, as formulated by the Sages in the blessing of: Who graciously grants knowledge, didn’t Rav Yehuda say that Shmuel said that one who recites havdala in prayer must still recite havdala over a cup of wine?
你若说这是指他已对着一杯酒念过 《分祷》 的，人在田里哪有一杯酒呢？
And if you say that this is an instance in which one already recited havdala over a cup of wine, does one have a cup of wine in the field?
拉比拿单·巴尔·阿米 在 拉瓦 面前讲这一节说：所教的这条 哈拉哈 说的是一样特别的情形——那安息日的界边正在几处酒榨中间，他从酒榨里取了酒，对着它念了 《分祷》。
Rabbi Natan bar Ami explained this before Rava: They taught this halakha with regard to a unique case in which the edge of the Shabbat boundary was situated among wine presses, and one took wine from the wine press and recited havdala over it.
拉比阿巴 对 拉夫阿施 讲了另一样：在西方、就是以色列地，我们安息日末了单说「那分别圣与俗的」，就去办自己的事；因为安息日过后要动工，并不必对着一杯酒念《分祷》。照这样看，那条密释纳所说的或许正是这一样。照样，拉夫阿施 说：我在 拉夫卡哈纳 家的时候，他安息日末了素常说「那分别圣与俗的」，我们就去劈柴，为着点灯取暖。
拉比阿巴 对 拉夫阿施 讲了另一样：在西方、就是以色列地，我们安息日末了单说「那分别圣与俗的」，就去办自己的事；因为安息日过后要动工，并不必对着一杯酒念 《分祷》。
Rabbi Abba said another explanation to Rav Ashi: In the West, in Eretz Yisrael, we say this at the end of Shabbat: The One who distinguishes between the sacred and the mundane, and then we attend to our needs, as reciting havdala over a cup is unnecessary in order to begin doing labor after Shabbat.
照这样看，那条密释纳所说的或许正是这一样。
It is therefore possible that the mishna addressed a similar case.
照样，拉夫阿施 说：我在 拉夫卡哈纳 家的时候，他安息日末了素常说「那分别圣与俗的」，我们就去劈柴，为着点灯取暖。
Similarly, Rav Ashi said: When I was in the house of Rav Kahana, he would say: The One who distinguishes between the sacred and the mundane, at the end of Shabbat, and we would cut wood to burn for light and heat.
我们在密释纳里学过：阿巴·扫罗 立一通则说：凡我安息日讲得的事，我就可为它站在界边等天黑。革玛拉 提一疑：阿巴·扫罗 这话是就密释纳的哪一半说的呢？你若说是就前一半——那里教说不可站在安息日的界边等天黑，好去雇工人或运出产——
我们在密释纳里学过：阿巴·扫罗 立一通则说：凡我安息日讲得的事，我就可为它站在界边等天黑。
We learned in the mishna: Abba Shaul stated a general principle: With regard to anything that I am permitted to discuss on Shabbat, I am permitted to wait for nightfall at the edge of the Shabbat boundary for its sake.
革玛拉 提一疑：阿巴·扫罗 这话是就密释纳的哪一半说的呢？
The Gemara raises a dilemma: To which part of the mishna did Abba Shaul’s statement refer?
你若说是就前一半——那里教说不可站在安息日的界边等天黑，好去雇工人或运出产——
If you say that it relates to the first clause of the mishna, which taught: One may not wait for nightfall at the edge of the Shabbat boundary in order to hire workers or to bring produce,