← 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 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。
那几条律既交在地之民等人手里去守，他们疏忽了，便为此受罚。
而这几条律交给了地之民等人去守。
and they were given, among others, to ignoramuses to fulfill.
他们疏于行这几条诫命，就为此受罚。
When they are negligent in the performance of these mitzvot, they are punished for it.
拉比拿单 说许愿不还则妻死（箴言 22:27）；拉比犹大·哈纳西说儿女早死（传道书 5:4–5）。
一段 《巴拉伊塔》 里教过，拉比拿单 说：因许愿不还这件罪，人的妻子就死。
It was taught in a baraita that Rabbi Natan says: Due to the sin of vows unfulfilled a person’s wife dies.
所暗指的正如经上说：「你若没有什么偿还，何必使人夺去你睡卧的床呢？」（箴言 22:27）
The allusion is as it is stated: “If you have not the wherewithal to pay, why should He take away your bed from under you?” (Proverbs 22:27).
拉比犹大·哈纳西 说：因许愿不还这件罪，儿女年少即死，正如经上说：「你许愿不还，不如不许。
Rabbi Yehuda HaNasi says: Due to the sin of vows unfulfilled, children die when they are young, as it is stated: “Better is it that you should not vow, than that you should vow and not pay.
不可任你的口使肉体犯罪，也不可在祭司面前说是错许了。为何使神因你的声音发怒，败坏你手所作的呢？」（传道书 5:4–5）
Suffer not your mouth to bring your flesh into guilt, neither say you before the messenger that it was an error; wherefore should God be angry at your voice and destroy the work of your hands?” (Ecclesiastes 5:4–5).
人「手所作的」是什么呢？
What is the work of a person’s hands?
你只得说：那是人的儿女。
You must say that it is a person’s sons and daughters.
儿女早死何故：一说因许愿，一说因废弛托拉（耶利米书 2:30）。拉比犹大·哈纳西听了前说便改了口。
为要辨明儿女早死是因哪一样罪，革玛拉 引众拉比在一段 《巴拉伊塔》 里所教的：因许愿这件罪，人的儿女就死——这是 拉比西缅之子拉比以利亚撒 的话。
In order to clarify which sins cause one’s young children to die, the Gemara cites what the Sages taught in a baraita: For the sin of vows, one’s children die, this is the statement of Rabbi Elazar, son of Rabbi Shimon.
拉比犹大·哈纳西 说：是因废弛托拉这件罪。
Rabbi Yehuda HaNasi says: For the sin of dereliction in the study of Torah.
革玛拉 问：照那说「因许愿」的，我们上头已经引过经文了。
The Gemara asks: Granted, according to the opinion of the one who said that one’s children die due to the sin of vows, as we stated above.
至于那说「因废弛托拉」的，哪一节可作他的凭据呢？
However, according to the opinion of the one who said that one’s children die due to sin of dereliction in the study of Torah, what is the verse that supports this?
革玛拉 答：经上写着「我责打你们的儿女是徒然的，他们不受惩治」（耶利米书 2:30）。
The Gemara replies: As it is written: “In vain have I smitten your children; they received no morality” (Jeremiah 2:30).
儿女所以死，是因他们的父亲不肯领受那惩治、就是托拉。
Children die because their fathers did not accept the morality, the Torah.
拉夫纳赫曼·巴尔·以撒 说：照那说「因许愿」的，也可以从这里推出来——「我责打你们的儿女是徒然的」，就是为着虚妄之事，指人妄许愿而不还。
Rav Naḥman bar Yitzḥak said: According to the one who said that one’s children die because of the sin of vows, it can also be derived from here: In vain have I smitten your children; on matters of vanity, i.e., when one vows in vain and does not fulfill it.
革玛拉 问：到底 拉比犹大·哈纳西 就是「拉比」，而一段 《托塞夫塔》 里教过「拉比」说儿女死是因许愿这件罪。
The Gemara asks: After all, Rabbi Yehuda HaNasi is Rabbi, and it was taught in a Tosefta that Rabbi said that one’s children die because of the sin of vows.
那么 拉比犹大·哈纳西 怎么又说是因废弛托拉呢？
How then could it be that Rabbi Yehuda HaNasi said that it is due to the sin of dereliction in the study of Torah?
革玛拉 答：他从 拉比西缅之子拉比以利亚撒 那里听了以后，就改了口，照 拉比以利亚撒 的意思教了。
The Gemara answers: After he heard it from Rabbi Elazar, son of Rabbi Shimon, he reconsidered and taught in accordance with Rabbi Elazar’s opinion.
两位又争：一说因不钉 门柱经匣，一说因废弛托拉——所据在「只连上一节」还是「并连上上一节」。
就着这一题，拉比希亚·巴尔·阿巴 与 拉比约西 有一争。
On the same topic, Rabbi Ḥiyya bar Abba and Rabbi Yosei disagree.
一位说：儿女所以死，是因不在门柱上钉 门柱经匣 这件罪。
One said that children die due to the sin of not affixing a mezuza to one’s doorpost.
一位说：是因废弛托拉这件罪。
And one said children die due to the sin of dereliction in the study of Torah.
那说「因不钉 门柱经匣」的，所据的是一条解经之法：一节经文只就紧挨着它的上一节来讲，不就再上一节来讲。
According to the one who said that children die because of the sin of not affixing a mezuza, his opinion there is based on an exegetical principle, which states that a verse is interpreted homiletically based on juxtaposition to the verse immediately preceding it and not on juxtaposition to the verse before the one preceding it.
这里说的是「使你们和你们子孙的日子……得以增多」（申命记 11:21），紧挨着的上一节正是「又要写在房屋的门框上，并你的城门上」（申命记 11:20）。
In this case, it says: “That your days may be multiplied, and the days of your children” (Deuteronomy 11:21), and the preceding verse says: “And you shall write them upon the doorposts of your house, and upon your gates” (Deuteronomy 11:20).
那说「因废弛托拉」的，所据的解经之法是：一节经文既就紧挨着的上一节来讲，也就再上一节来讲。
And according to the one who said that children die due to the sin of dereliction in the study of Torah, that is because in his opinion the exegetical principle is that a verse is interpreted homiletically based on juxtaposition to the verse immediately preceding it, as well as to the verse before the one preceding it.
依他的意思，长寿的应许也连着再上一节：「也要教训你们的儿女，无论坐在家里，行在路上，都要谈论」（申命记 11:19）。
In his opinion, the blessing of long life also relates to the verse before the one immediately preceding it: “And you shall teach them your children, talking of them” (Deuteronomy 11:19).
两位坦拿又争：一说因 门柱经匣，一说因繸子（耶利米书 2:34「衣襟上有无辜穷人的血」）。
两位 坦拿——拉比梅伊尔 与 拉比犹大——也就这一题有一争。
The tanna’im Rabbi Meir and Rabbi Yehuda also disagreed about this.
一位说：儿女所以死，是因 门柱经匣 这件罪；一位说：是因不结繸子这件罪。
One said: Children die due to the sin of mezuza, and one said children die due to the sin of not affixing ritual fringes.
革玛拉 问：那说「因 门柱经匣」的，所据是两节相连，因为经上写着「又要写在房屋的门框上，并你的城门上」，随后就说「使你们和你们子孙的日子……得以增多」。至于那说「因繸子」的，缘故何在呢？
The Gemara asks: Granted, according to the opinion of the one who said that children die due to the sin of mezuza, it is based on the juxtaposition of the verses, as it is written: “And you shall write them upon the doorposts of your house, and upon your gates,” and it says thereafter: “That your days may be multiplied, and the days of your children.” However, according to the one who said that children die because of the sin of ritual fringes, what is the reason?
这两件有什么相干呢？
What is the connection between these matters?
拉夫卡哈纳 说（另有人说是 舍拉·马里 说的）：这是从经上所写的推出来的——「你的衣襟上也有无辜穷人的血」（耶利米书 2:34）。
Rav Kahana said, and some say that it was Sheila Mari: It is homiletically interpreted as is written: “Also in your corners is found the blood of the souls of the innocent poor” (Jeremiah 2:34).
人不在自己衣襟的四角上结繸子，那无辜的穷人——就是还来不及犯罪的幼儿——便因此而死。
Due to one’s failure to affix ritual fringes to the corners of his garments, the innocent poor, young children, who have not had opportunity to sin, die.
拉夫纳赫曼·巴尔·以撒 说：照那说「因 门柱经匣」的，也可以从这里推出来，因为那一节接着写道：「你在他们挖洞时并未拿住他们；虽有这一切事」。可见这刑罚所以临到，是因为他们把门口弄得像贼挖的窟窿一样。
Rav Naḥman bar Yitzḥak said: According to the one who said that children die because of the sin of mezuza, it is also derived from here, as it is written in the continuation of that verse: “You did not find them breaking in; yet for all these things.” We see that this punishment comes because they made entrances like a thief’s breach in the wall.
他们没有在自家门口钉上 门柱经匣。
They did not place mezuzot in their entrances.
雷什·拉基什 说谨于繸子者，来世必有二千八百人服事他——四角各七百（撒迦利亚书 8:23）。
革玛拉 既说到结繸子这条诫命的要紧，便引 雷什·拉基什 所说的：凡谨守结繸子这条诫命的，来世必得二千八百个仆人服事他。
Since the Gemara discussed the importance of the mitzva of ritual fringes, it cites that which Reish Lakish said: Anyone who is vigilant in performing the mitzva of ritual fringes merits that two thousand eight hundred servants will serve him in the World-to-Come.
正如经上说：「万军之耶和华如此说：在那些日子，必有十个人从列国诸族中出来，拉住一个犹大人的衣襟，说：我们要与你们同去，因为我们听见神与你们同在了」（撒迦利亚书 8:23）。
As it is stated: “Thus says the Lord of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the corner of the garment of him that is a Jew, saying: We will go with you, for we have heard that God is with you” (Zechariah 8:23).
犹太人衣裳结了繸子的每一个角上，七十族各有十人拉住。
On each corner of a Jewish person’s garment with ritual fringes, ten people from each of the seventy nations will take hold.
每一角便是七百人，四角共二千八百人。
That totals seven hundred people on each corner; 2,800 people altogether.
以下诸罚有一串助记。无故相恨则家中不和；不分 面团举祭 则仓无福、物价腾贵（利未记 26:16 的解字）。
革玛拉 就着这几句，先列一串助记，好记下众贤论各样罪所受之罚的几段话：相恨、面团举祭、举祭、抢夺、审判、起誓、倾倒、敞口、秽语。
Together with these statements, the Gemara cites a mnemonic for additional rabbinic adages with regard to punishments for various sins: Hate, ḥalla, teruma, stolen, judgment, oath, pouring, uncovering, and vulgarity.
一段 《巴拉伊塔》 里教过，拉比尼希米 说：因无故相恨这件罪，所受的罚是家中大起争闹，妻子小产，儿女年少即死。
It was taught in a baraita, Rabbi Neḥemya says: Due to the sin of gratuitous hatred that one has for another, the punishment is great discord within a person’s home, and his wife miscarries, and his sons and daughters die when they are young.
拉比犹大之子拉比以利亚撒 说：因不从面团里分出 面团举祭 这件罪，仓中所积不蒙福，咒诅临到物价上、叫它腾贵，他们撒了种，却是别人吃那出产，正如经上说：「我也要如此待你们：我必命惊惶（בֶּהָלָה）临到你们，就是痨病、热病，使眼目干瘪、精神消耗。你们撒种是徒然的，因为仇敌要吃你们所种的」（利未记 26:16）。
Rabbi Elazar, son of Rabbi Yehuda, said: Due to the sin of failure to separate ḥalla from the dough, no blessing takes effect on the grain gathered in the storehouse and a curse spreads to the prices of crops, which increase, and they plant seeds and others eat their yield, as it is stated: “I also will do this unto you: I will appoint terror [behala] over you, even consumption and fever, that shall make the eyes to fail and the soul to languish; and you shall sow your seed in vain, for your enemies shall eat it” (Leviticus 26:16).
不要读作 בֶּהָלָה（惊惶），要读作 בְּחַלָּה（因 面团举祭）。
Do not read it behala; rather, read it as beḥalla.
בֶּהָלָה（惊惶）与 בְּחַלָּה（因面团举祭）辅音相近而不同，众贤取其音之相似而改读。中文「惊惶」与「因 面团举祭」毫不相干，这一层双关全系在音上，译不出来。
人疏于从面团里分出 面团举祭，这几样刑罚便临到。
Due to negligence in the separation of ḥalla from the dough, these punishments come.
他们若把 面团举祭 献上，就蒙福，正如经上说：「你们要将初熟的麦子给祭司，好叫福气临到你的家」（以西结书 44:30）。
And if they give ḥalla, they are blessed, as it is stated: “And the first of your dough you shall give unto the priest to cause a blessing to rest on your house” (Ezekiel 44:30).
废举祭什一则天不降露雨（约伯记 24:19）；肯献则蒙福（玛拉基书 3:10），「甚至无处可容」解作嘴唇说「够了」而磨破。
他们又说：因废弛诸 举祭 与什一这件罪，天就不降露雨，用度日增，赚头日减，人追求生计却得不着，正如经上说：「干旱炎热消没雪水，阴间也如此消没犯罪之辈」（约伯记 24:19）。
They also said: Due to the sin of abrogation of terumot and tithes, the heavens are prevented from pouring down dew and rain, and expense prevails, and profit is lost, and people pursue their livelihood but do not attain it, as it is stated: “Drought and heat consume the snow waters; so does the netherworld those that have sinned” (Job 24:19).
革玛拉 问：这话从哪里推出来的呢？
The Gemara asks: What is the inference?
这道理怎么由这一节推得出来？
How is that concept derived from this verse?
拉比以实玛利 门下教说，当这样讲：因我在夏日所吩咐你们的（就是从夏收的庄稼里分出诸 举祭 与什一），你们不遵行，到了雨季，雪水就要从你们那里被夺去。
The school of Rabbi Yishmael taught that it should be explained as follows: Due to the things that I commanded you during the summer, separating terumot and tithes from the summer crops, and you did not do them, the snow waters will be robbed from you during the rainy season.
人若把诸 举祭 与什一献上，就蒙福，正如经上说：「你们要将当纳的十分之一全然送入仓库，使我家有粮，以此试试我，是否为你们敞开天上的窗户，倾福与你们，甚至无处可容（עַד בְּלִי דָי）」（玛拉基书 3:10）。
And if people give terumot and tithes, they are blessed, as it is stated: “Bring you the whole tithe into the storehouse, that there may be food in My house, and try Me now with this, says the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency [ad bli dai]” (Malachi 3:10).
革玛拉 问：「עַד בְּלִי דָי」是什么意思呢？
The Gemara asks: What is the meaning of: More than sufficiency [ad bli dai]?
拉米·巴尔·拉夫 说 拉夫 说：意思是所倾的福多到一个地步，叫你们的嘴唇因说「够了（דַּי）」而磨破（יִבְלוּ）。
Rami bar Rav said that Rav said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai].
עַד בְּלִי דָי 本作「甚至无处可容」，众贤却把 בְּלִי 读作 יִבְלוּ（磨破）的同根，把 דָי 读作「够了」，遂成「直到嘴唇说『够了』而磨破」。中文照和合本作「甚至无处可容」，这一层拆读显不出来。
因抢夺则蝗虫起、饥荒行、人吃儿女之肉（阿摩司书 4:1、4:6）。拉瓦 说「巴珊的母牛」如梅霍扎的妇人。
因抢夺这件罪，蝗虫就起来，饥荒就流行，人吃自己儿女的肉，正如经上说：「你们住撒玛利亚山如巴珊母牛的啊，当听我的话——你们欺负贫寒的，压碎穷乏的，对家主说：拿酒来，我们喝罢」（阿摩司书 4:1）。
Due to the sin of robbery, locusts emerge, and famine prevails, and people eat the flesh of their sons and daughters, as it is stated: “Hear this word, you cows of Bashan, that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say unto their lords: Bring, that we may feast” (Amos 4:1).
随后又说：「我使你们在一切城中牙齿干净，在你们各处粮食缺乏」（阿摩司书 4:6）——那说的是饥荒。
Afterward it says: “And I also have given you cleanness of teeth in all your cities, and want of bread in all your places” (Amos 4:6), which refers to famine.
拉瓦 说：所谓巴珊的母牛，就如 梅霍扎 城里那些妇人，
Rava said: The cows of Bashan; like those women of the city of Meḥoza,