← 安息日卷总目·第二章 用什么点灯
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 2 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。
何不说柏油易挥发而致火险？答：他本说了两层——一为易挥发有险，二为恐人取脂。
夫子何不说另一个缘故：因为柏油易挥发，容易一散而起火？
Let the Master say a different reason: Because tar is volatile, i.e., it is liable to evaporate quickly and cause a fire.
革玛拉 答：他所说的本是这一层，也是那一层——一则因它易挥发、恐有险；再则立一条禁令，恐怕有人从那灯上取脂去。
The Gemara answers: He stated one reason and another: One, because it is volatile and potentially dangerous; and, furthermore, due to a decree lest one take sap from it.
婆婆恨儿媳，教她抹香脂油又去点灯，火便着了身。
革玛拉 述说：有一个婆婆恨自己的儿媳，对她说：你去拿香脂油妆饰自己罢。
The Gemara relates: A mother-in-law who hated her daughter-in-law said to her: Go adorn yourself with balsam oil.
她就去妆饰了。
She went and adorned herself.
她回来的时候，婆婆对她说：你去点灯罢。
When she came, her mother-in-law said to her: Go light the lamp.
她就去点灯。
She went and lit the lamp.
火着了她的身，把她烧了。
She caught fire and was burned.
耶利米书 52:16「所剩下的穷人」：修葡萄园的是南边采香脂的，农夫是北边捕 紫螺 的。
既说到香脂油，革玛拉 便引一节经文：「护卫长尼布撒拉旦却将民中最穷的留下，使他们修理葡萄园，耕种田地」（耶利米书 52:16）。
Since balsam oil was discussed, the Gemara cites the verse: “But Nebuzaradan the captain of the guard left of the poorest of the land to be vinedressers and husbandmen” (Jeremiah 52:16).
革玛拉 解这一节说：论「修理葡萄园的」，拉夫约瑟 教说：这几个民中最穷的，是 以色列地 南边采香脂的人，就在自 隐基底 到 拉玛他 那一片地方。
The Gemara explains the verse: With regard to vinedressers, Rav Yosef taught: These poorest of the land were the balsam collectors in the south of Eretz Yisrael, in the expanse from Ein Gedi to Ramata.
至于「耕种田地的」，那是捕 紫螺 的人——天蓝之色的染料由它而出——在这地的北边，就在推罗之岬到 海法 之间那一带。
And the husbandmen; these are the trappers of the snail [ḥilazon], from which the sky blue dye is produced in the north of the country, in the area between the Promontory of Tyre and Ḥaifa.
这两样活计不过是拾取而已，只能勉强养活寥寥几个穷人。
Only a small number of poor people could barely eke out a living from these tasks, which involved mere gathering.
不洁的 未分什一之物 与白石脑油平日尚且不可点灯，何况安息日。白石脑油易挥发可解，未分什一之物 何故？
众贤教过：平日尚且不可用成了不洁的 未分什一之物 点灯，何况安息日。
The Sages taught: One may not light with ritually impure untithed produce [tevel] during the week, and needless to say one may not light with it on Shabbat.
同一路上：平日尚且不可用白石脑油点灯，何况安息日。
On a similar note, one may not light with white naphtha during the week, and needless to say one may not light with it on Shabbat.
论白石脑油，所禁是讲得通的，因为它易挥发、恐有险。
Granted, with regard to white naphtha, its prohibition is understandable because it is volatile and potentially dangerous.
但论成了不洁的 未分什一之物，众贤何以禁人用它点灯呢？
However, with regard to ritually impure tevel, what is the reason that the Sages prohibited lighting with it?
据民数记 18:8 复数「归我的举祭」：洁与不洁的举祭，都只自分出之时起方可取用。
革玛拉 答：经上说：「我已将归我的举祭交给你看守」（民数记 18:8）。
The Gemara answers that the verse said: “And I, behold, I have given you the charge of My terumot” (Numbers 18:8).
「举祭」既是复数，众贤便推出那一节所说的是两样举祭：洁净的 举祭 与不洁的 举祭。
From the fact that terumot is plural, the Sages derived that the verse is speaking of two terumot: Both teruma that is ritually pure and teruma that is ritually impure.
洁净的 举祭 既是你——就是祭司——只自分出之时起方可取用，不洁的 举祭 也照样，只自分出之时起方可取用。
Just as with regard to teruma that is ritually pure, you, the priest, have permission to benefit from it only from the time teruma was separated and onward, so too, with regard to teruma that is ritually impure, you have permission to benefit from it only from the time teruma was separated and onward.
未分什一之物 里有一分本是尚未分出的 举祭，所以连祭司也不可用它。
Since a portion of the untithed produce is teruma that has not yet been separated, it is prohibited even for a priest to use it.
《托塞夫塔》 本文：拉比西缅·本·以利亚撒 禁 香脂 并说它是香脂树所出之脂；以实玛利 禁树所出者，ben Beroka 限果所出，Tarfon 独取橄榄油。
革玛拉 接着论那一段 《托塞夫塔》 的本文，就是安息日用香脂树之脂点灯这一件。
The Gemara proceeds to discuss the matter of the Tosefta itself, the case of lighting with sap from balsam trees on Shabbat.
拉比西缅·本·以利亚撒 说：安息日不可用 香脂 点灯。
Rabbi Shimon ben Elazar says: One may not light with tzori on Shabbat.
拉比西缅·本·以利亚撒 又说：香脂 本是圣殿香料之一，它不过是香脂树上渗出来的脂，并不是那树本身的一部分。
And Rabbi Shimon ben Elazar would also say: Tzori, which is one of the component spices of the incense in the Temple, is merely the sap that emerges from balsam trees, and is not part of the balsam tree itself.
拉比以实玛利 说：凡出于树的，都不可用来点灯；惟有不是树上来的，才可以用。
Rabbi Yishmael says: Anything that originates from the tree, one may not light with it; only materials that do not come from trees may be used.
拉比以实玛利·本·贝罗卡 说：惟有果子所出的，才可以用来点灯。
Rabbi Yishmael ben Beroka says: One may only light with a substance that emerges from the fruit.
拉比塔尔丰 说：惟独橄榄油可以用来点灯。
Rabbi Tarfon says: One may only light with olive oil alone.
拉比约哈难·本·努里 起而驳之：巴比伦、玛代、亚历山大、加帕多家 各只有一样油，可怎么办？
革玛拉 述说：拉比约哈难·本·努里 站起来，反着这一句说：那么巴比伦的人只有胡麻油，可怎么办呢？
The Gemara relates: Rabbi Yoḥanan ben Nuri stood on his feet and, contrary to this statement, said: And what shall the people of Babylonia, who have only sesame oil, do?
玛代 的人只有核桃油，可怎么办呢？
And what shall the people of Media, who have only nut oil, do?
亚历山大 的人只有萝卜油，可怎么办呢？
And what shall the people of Alexandria, who have only radish oil, do?
加帕多家 的人这样也没有、那样也没有，只有石脑油，可怎么办呢？
And what shall the people of Cappadocia, who have neither this nor that but only naphtha, do?
倒是这样：所禁的单是众贤明说「不可用来点灯」的那几样。
Rather, you have a prohibition only with regard to those substances with regard to which the Sages said: One may not light with them.
其余的油都是许的。
All other oils are permitted.
苏马霍斯 之说与头一位 坦拿 何异？分别在 拉夫贝鲁纳 所传「熬脂加油」一说，二者一许一禁而未定谁属。
又可以用鱼油与柏油点灯。
And one may light with fish oil and tar.
拉比西缅·舍祖里 说：可以用葫芦油与石脑油点灯。
Rabbi Shimon Shezuri says: One may light with gourd oil and naphtha.
苏马霍斯 说：活物身上所出的几样里头，惟有鱼油可以用来点灯。
Sumakhos says: Among the substances that emerge from the flesh of living beings, one may light only with fish oil.
革玛拉 问：苏马霍斯 这一说，岂不与那位头一位 坦拿 一样么——他也许人用鱼油点灯。
The Gemara asks: The opinion of Sumakhos is identical to the opinion of the first tanna, who also permits lighting with fish oil.
革玛拉 答：两下的分别，在 拉夫贝鲁纳 说 拉夫 说的那一句——熬化的脂油里加了油，是可以用来点灯的。
The Gemara answers: There is a practical difference between them with regard to what Rav Beruna said that Rav said: One is permitted to use molten fat to which oil was added for lighting.
他们所争的正是这一条 哈拉哈；只是两说各属谁，并没有定准，讲不明白哪一位许、哪一位禁。
They disagree with regard to this halakha; however, their opinions are not defined and it is unclear which of them permits using it and which prohibits using it.
拉比西缅·本·以利亚撒 又说：凡出于树的，不算三指见方之物、不受不洁，故可用来盖棚——惟麻例外。
一段 《巴拉伊塔》 里教过，拉比西缅·本·以利亚撒 说：凡出于树的，都不算「三指见方」那一等的东西。
It was taught in a baraita that Rabbi Shimon ben Elazar says: Anything that emerges from the tree does not have the legal status of an area of three by three fingerbreadths.
纵有三指见方，也不算大到可以沾染不洁。
Even if it is three by three fingerbreadths, it is not considered sufficiently large to become ritually impure.
既然如此，人就可以用它盖 棚 的顶——因为盖棚所用的，不可是能沾不洁之物。
And, therefore, one may roof his sukka with it, as the roofing of his sukka may not be made from any material that can become ritually impure.
凡出于树的都是如此，惟有麻例外，它所定的另是一样。
This is the case for everything that originates from a tree with the exception of linen, which has a unique legal status.
阿巴耶 说：
Abaye said: