← 安息日卷总目·第一章 安息日的出运
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。
拉比犹大：巴比伦的库塔酱与各样库塔酱，逾越节前三十日便不可卖给外邦人。
论到巴比伦的 库塔酱（一样调味的酱，里头有发过酵的饼屑）与各样 库塔酱，逾越节前三十日就不可卖给外邦人。
With regard to Babylonian kutaḥ, a spice that contains leavened bread crumbs, and all kinds of kutaḥ, it is prohibited to sell it to a gentile thirty days before Passover.
因为 库塔酱 单作调味之用，比别样食物存得久。
Because kutaḥ is used exclusively as a spice, it lasts longer than other foods.
安息日按理可以在院里喂狗；狗叼了出去，不必去管。
众拉比在另一段 《巴拉伊塔》 里教导说：安息日按理可以把食物放在院里的狗面前，不必虑那狗把它叼起来带到公共区去。
The Sages taught in a different baraita: One may, ab initio, put food before the dog in the courtyard on Shabbat, and we are not concerned that the dog may lift it and carry it out to the public domain.
那狗若把食物叼起来出了院子，他也不必去管它，因为他并没有责任非叫那狗在这院里吃不可。
If the dog lifted it and exited the courtyard, one need not attend to him, as he is not required to ensure that the dog will eat it specifically in that courtyard.
外邦人一条何以另说？免得人以为「养狗是主人的责任、养外邦人不是」而有别。
那一段 《巴拉伊塔》 接着照样说：安息日可以把食物放在院里的外邦人面前。
On a similar note, the baraita continued: One may place food before the gentile in the courtyard on Shabbat.
那外邦人若拿起来出去了，他也不必去管。
If the gentile lifted it and exited, one need not attend to him.
革玛拉 问：这一条何必另说呢？
The Gemara asks: Why do I need this as well?
这一件与那一件岂不是一样么？
This case is the same as that case.
论狗与论外邦人，那几条 哈拉哈 是一样的——安息日诸禁于两者都不相干。
The halakhot with regard to the dog and the gentile are identical, as Shabbat prohibitions do not apply to either of them.
革玛拉 答：两者有分别。
The Gemara answers: There is a distinction.
免得你说：这一样（论狗）的食料，本是院主的责任，因为那狗是他的。
Lest you say that in this case, the case of the dog, responsibility for its food is incumbent upon the owner of the courtyard who owns the dog.
那一样（论外邦人）的食料，却不是院主的责任。
And in this case, the case of the gentile, responsibility for his food is not incumbent upon the owner of the courtyard.
既然如此，遇着有干犯安息日之虞的情形，便可以说不该把食物给那外邦人。
Therefore, in a situation where there is concern that Shabbat will be desecrated, there is room to say that one may not give the gentile his food.
所以那一段教我们：那一样也是许的。
Therefore, the baraita teaches us that in that case, it is also permitted.
安息日前夕不可租器与外邦人、不可托他带信；星期三四则可。
众拉比在 《托塞夫塔》 里教导说：人不可在安息日前夕把自己的器皿租给外邦人，因为那看去像是犹太人收安息日做工的价钱。
The Sages taught in a Tosefta: A person may not rent his utensils to a gentile on Shabbat eve, as it appears that the Jew is receiving payment for work performed on Shabbat.
至于一周的第四日、第五日，那是许的。
However, on the fourth and on the fifth days of the week it is permitted.
照样，安息日前夕不可托外邦人的手送信。
On a similar note, one may not send letters in the hand of a gentile on Shabbat eve.
至于一周的第四日、第五日，那是许的。
However, on the fourth and on the fifth days of the week it is permitted.
饶是如此，人论到祭司 拉比约西（也有人说这是就虔者 拉比约西 说的）说：不曾有人在外邦人手里见过一纸他亲笔所写的字——免得外邦人在安息日带着他的信走。
Nevertheless, they said about Rabbi Yosei the priest, and some say that they said this about Rabbi Yosei the Ḥasid, that a document in his handwriting was never found in the hand of a gentile, so that a gentile would not carry his letter on Shabbat.
托外邦人带信须先讲定工价；沙迈学派要他到得了家，希列学派要他到得了城墙近处。
众拉比在一段 《巴拉伊塔》 里教导说：安息日前夕不可托外邦人的手送信，除非先与他讲定一笔工价。
The Sages taught in a baraita: One may not send a letter in the hand of a gentile on Shabbat eve unless he stipulates a set sum of money for him.
那样，那外邦人拿这封信所做的一切，便不是为着犹太人办事，乃是为他自己办的——工价既已先讲定了。
In that case, anything the gentile does with this letter is not in service of the Jew, but rather on his own, since his payment is stipulated in advance.
沙迈学派 说：安息日前夕惟有工夫够那外邦人在天黑以先到得了自己家里，才可以把信交给他。
Beit Shammai say: One may only give a letter to a gentile on Shabbat eve if there is sufficient time for the gentile to reach his house before dark.
希列学派 说：只要工夫够他到得了所去那城城墙近旁的房子，便可以了。
And Beit Hillel say: If there is sufficient time for him to reach the house adjacent to the wall of the city to which he was sent.
既已讲定工价，早到晚到有何相干？拉夫舍舍特：那两句说的是没讲定工价的情形。
革玛拉 问：他岂不是已经讲定了工价么？
The Gemara asks: Didn’t he stipulate a set price?
那么他在安息日前夕到那城、还是在安息日到那城，又有什么相干呢？
What difference does it make whether he reaches the city on Shabbat eve or on Shabbat?
拉夫舍舍特 说：那一段 《巴拉伊塔》 的意思是这样——他若没有为这一趟讲定工价，沙迈学派 便说：安息日前夕惟有工夫够那外邦人在天黑以先到得了自己家里，才可以把信交给他。
Rav Sheshet said, the baraita is saying as follows: And if he did not stipulate a set price for the task, Beit Shammai say: One may only give a letter to a gentile on Shabbat eve if there is sufficient time for the gentile to reach his house before dark.
希列学派 说：只要工夫够他到得了所去那城城墙近旁的房子，便可以了。
And Beit Hillel say: If there is sufficient time for him to reach the house adjacent to the wall of the city to which he was sent.
前半句既说非讲定不可，怎么又有不讲定的情形？答：所别在城里有无常设的驿舍。
革玛拉 问：那一段 《巴拉伊塔》 前半句岂不是说，非先讲定工价不可送信么？
The Gemara asks: Didn’t you say in the first clause of the baraita, that one may not send a letter unless he stipulated a set price?
工价不讲定，信是一概不可送的。
Without stipulating a set price, one may not send a letter at all.
革玛拉 答：这不难，可以这样讲——那说「安息日前夕纵没讲定工价也许把信交给外邦人」的，是城里有常设 驿舍 的情形。
The Gemara answers: This is not difficult, as it is possible to explain that this, where we learned that one is permitted to give a letter to a gentile on Shabbat eve even if he did not stipulate a set price, is in a case where the house of the mail carrier [bei doar] is permanently located in the city.
那说「惟有讲定工价才许把信交给外邦人」的，是城里没有常设 驿舍 的情形。
And this, where it is permitted to give a letter to a gentile only if he stipulated a set price, is in a case where the house of the mail carrier is not permanently located in the city.
安息日前三日不可开船；为诫命则可，须与外邦船主讲定「以停船为条件」。
众拉比教导说：安息日前不到三日，不可开船出海，免得看去像是犹太人在安息日做犯禁的工作。
The Sages taught: One may not set sail on a ship fewer than three days before Shabbat, to avoid appearances that the Jew is performing a prohibited labor on Shabbat.
这话是就哪一样情形说的呢？
In what case is this statement said?
是就他为着可行可不行的事出海说的；他若是为着一件有诫命在内的事出海，那就尽可以了。
In a case where he set sail for a voluntary matter; however, if he sailed for a matter involving a mitzva, he may well do so.
便在那时，他也当与那外邦船主讲定：这是以「他肯停船安息」为条件的——纵那外邦人并不停船，也是如此。
And, even then, he must stipulate with the gentile ship captain that this is on the condition that he rests, i.e., stops the ship, and even if the gentile does not rest.
拉班西缅·本·迦玛列 说：他不必先讲定。
Rabban Shimon ben Gamliel says: He need not stipulate.
至于从推罗到西顿那样一段短程的船，纵在安息日前夕开也是许的。
And sailing on a ship that is traveling from Tyre to Sidon, a short journey by sea, is permitted even on Shabbat eve.
安息日前三日不可围外邦人的城；已起头的便不必停——沙迈由「直到攻塌」而定。
众拉比在 《托塞夫塔》 里教导说：安息日前不到三日，不可围困外邦人的城，免得为立围城之工而不得不干犯安息日。
The Sages taught in a Tosefta: One may not lay siege to cities of gentiles fewer than three days before Shabbat, to avoid the need to desecrate Shabbat in establishing the siege.
他们若在安息日前不到三日已经起头围了，纵在安息日，凡与战事相干的举动也不必停。
And if they already began establishing the siege fewer than three days before Shabbat, they need not stop all war-related actions even on Shabbat.
沙迈 也这样说：由经上所写「你要在那与你打仗的城前筑垒攻城，直到攻塌了」（申命记 20:20），可知那围困当持续「直到攻塌」。既然如此，围城就当接着到安息日里去。
And so Shammai would say: From that which is written: “And you should build a siege against the city that is waging war with you until it falls” (Deuteronomy 20:20), it is derived that the siege should be sustained “until it falls.” Consequently, the siege must continue even on Shabbat.
纳西之家白衣提前三日送洗，彩衣则安息日前夕亦可——可见白衣比彩衣难洗。
我们在密释纳里学过：拉班西缅·本·迦玛列 说，我父家（就是希列一脉作 纳西 的那一家）的惯例，是把白衣送到外邦漂洗匠那里，总不迟于安息日前三日。
We learned in the mishna that Rabban Shimon ben Gamliel said: The ancestral house of my father, the dynasty of Nesi’im from the house of Hillel, was accustomed to give its white clothes to a gentile launderer no fewer than three days before Shabbat.
《托塞夫塔》 里教过，拉比撒督 说：拉班迦玛列 家的规矩是这样——白衣在安息日前三日送到外邦漂洗匠那里，彩衣则安息日前夕送去也可以。
It was taught in the Tosefta that Rabbi Tzadok said: This was the custom of the house of Rabban Gamliel: They would give white clothes to the gentile launderer three days before Shabbat, and they would give him colored clothes even on Shabbat eve.
革玛拉 指出：由他们这话可知，白衣比彩衣难洗，因为白衣上每一点污渍都格外显眼。
The Gemara comments: And from their statement we learned that white garments are more difficult to launder than colored ones, as in white garments every stain is more conspicuous.
阿巴耶 以此驳漂洗匠索价；又教人交衣当量了交、量了取。
就着这题，革玛拉 述说：阿巴耶 把一件染过色的衣裳交给漂洗匠。
On a related note, the Gemara relates that Abaye gave this dyed garment to the launderer.
阿巴耶 对那漂洗匠说：你要多少工钱洗它？
Abaye said to the launderer: How much do you want as payment to wash it?
漂洗匠对 阿巴耶 说：与白衣一样的价。
The launderer said to Abaye: Same as for a white garment.
阿巴耶 对他说：你在这件事上瞒不过我——众贤早已说在你前头了，一段 《巴拉伊塔》 里教过哪一样衣裳更难洗。
Abaye said to him: You cannot deceive me in this matter, as the Sages already preceded you, as it was taught in the baraita which garment is more difficult to wash.
就着这题，阿巴耶 说：人把衣裳交给漂洗匠，当量了交给他，也当量了从他手里取回来。
On this topic, Abaye said: One who gives clothing to the launderer, he should give it to him by measure and he should take it back from him by measure.
那样，衣裳若长了，便见得漂洗匠把它抻长了，叫他吃了亏。
In that way, if it is longer, it is an indication that the launderer caused him a loss because he stretched the garment.
若短了，那自然是他把它缩了，叫主人吃了亏。
And if it is shorter, he certainly caused him a loss because he shrunk it.
何以别样都禁而油榨酒榨不禁？因那几样安息日做了也不担赎罪祭之责。
我们在密释纳里学过：这一派与那一派——沙迈学派 与 希列学派——都同意可以压油榨的梁、压圆酒榨。
We learned in the mishna that these, Beit Shammai, and those, Beit Hillel, agree that one may load the beam of the olive press and the circular wine press.
革玛拉 问：密释纳里别的几样 沙迈学派 都立禁了，何以独独油榨的梁与圆酒榨不禁呢？
The Gemara asks: What is different about all of the cases in the mishna, where Beit Shammai issued a decree prohibiting them, and what is different about the beams of the olive press and the circular wine press that Beit Shammai did not issue a decree prohibiting them?
革玛拉 答：那几样若在安息日做了，人是要担献赎罪祭之责的，所以 沙迈学派 连安息日前夕入夜时也一并禁了。
The Gemara answers: Those cases, where if he performed them on Shabbat he is rendered liable to bring a sin-offering, Beit Shammai issued a decree prohibiting them on Shabbat eve at nightfall.
至于油榨的梁与圆酒榨，纵在安息日做了也不担献赎罪祭之责，所以 沙迈学派 就没有立禁。
However, in the cases of the beams of the olive press and the circular wine press, where even if he performed them on Shabbat he is not rendered liable to bring a sin-offering, Beit Shammai did not issue a decree.
以为「自行成就的事尽可为之」的是哪位坦拿？拉比约西·巴尔·哈尼纳：是 拉比以实玛利。
革玛拉 问：以为「凡自行成就、不由人动作而成的事，安息日尽可为之」的，是哪一位 坦拿 呢？
The Gemara asks: Who is the tanna who holds that anything that comes on its own, and not as the result of an action, it may well be done on Shabbat?
拉比约西·巴尔·哈尼纳 说：是 拉比以实玛利 的意思，因为我们在一段密释纳里学过：论到人在天还亮着时捣碎的蒜、生葡萄与麦穗，拉比以实玛利 说：他可以接着照料，天黑以后办完——捣完之后，那几样是压在重物底下，好叫汁水接着渗出来。
Rabbi Yosei bar Ḥanina said: It is the opinion of Rabbi Yishmael, as we learned in a mishna: With regard to the garlic and the unripe grapes, and the stalks of wheat that he crushed while it was still day, Rabbi Yishmael says: He may continue tending to them and finish after it gets dark, as after the crushing is completed these items are placed beneath a weight, so that the liquids will continue to seep out.
拉比阿奇瓦 却说：
And Rabbi Akiva says: