← 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 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。
所指是吃 举祭：祭司须等暮昏之际过完才可吃，而依 拉比约西 那一刻比依 拉比犹大 稍晚。
倒该说：所指的是吃 举祭 这一件。
Rather, it must be that the reference is with regard to eating teruma.
祭司须等暮昏之际过完了才可吃 举祭，而依 拉比约西 的意思，那一刻比依 拉比犹大 的稍晚。
Priests may not eat teruma until twilight is completed, which according to Rabbi Yosei’s opinion is slightly later than it is according to Rabbi Yehuda’s opinion.
撒母耳：见一星仍是白日，二星是暮昏之际，三星是夜里。拉比约西 说所指是中等的星。
论到暮昏之际，拉夫犹大 说 撒母耳 说：晚间天上见得一颗星，仍是白日；见得两颗，是暮昏之际；见得三颗，是夜里。
With regard to the period of twilight, Rav Yehuda said that Shmuel said: When one can see one star in the evening sky, it is still day; two stars, twilight; three stars, night.
一段 《巴拉伊塔》 里也这样教过：见得一颗星，仍是白日；两颗，是暮昏之际；三颗，是夜里。
That was also taught in a baraita: When one can see one star in the evening sky, it is still day; two stars, twilight; three stars, night.
拉比约西 说：这既不是说白日也看得见的大星，也不是说夜深才见得着的小星。
Rabbi Yosei said: This is neither referring to large stars that are visible even during the day, nor to small stars that are visible only late at night.
所指的乃是中等的星。
Rather, it is referring to medium-sized stars.
两个暮昏之际各行一次禁工，怎么算都须献祭。拉瓦 教仆人以日在棕树顶为度；阴天则看鸡、看乌鸦、看向晚之草。
拉比泽维达之子拉比约西 说：人在两个暮昏之际各行一次禁工——一次在安息日前夕与安息日之间，一次在安息日与安息日之末的夜间——那么怎么算，他都须为安息日行了禁工而献赎罪祭。
Rabbi Yosei, son of Rabbi Zevida, said: One who performs a prohibited labor during two twilights, one between Friday and Shabbat and one between Shabbat and the conclusion of Shabbat on Saturday night, is liable to bring a sin-offering for performing a prohibited labor on Shabbat whichever way you look at it.
无论我们说暮昏之际算白日还是算夜里，那两次里断有一次是行在安息日的。
Whether we say that twilight is day or night, certainly one of those labors was performed on Shabbat.
拉瓦 对他的仆人说：你既不通众贤所定的分寸，那么日头到了棕树顶上的时候，你就点安息日的灯罢。
Rava said to his servant: You, who are not expert in the measures of the Sages, when the sun is at the top of the palm trees, light the Shabbat lights.
他的仆人问他说：阴天日头不在树顶上，那可怎么办呢？
His servant asked him: What should we do on a cloudy day, when the sun is not visible at the top of the trees?
拉瓦 对他说：在城里，你看那些鸡——傍晚将到，它们就上架。
Rava said to him: In the city, watch the roosters because as evening approaches they sit on their beams.
在田间，你看那些乌鸦——傍晚将到，它们就回巢。
In a field, watch the ravens because they return to their nests as evening approaches.
再不然，你可以看那 向晚之草——晚间它便转向西。
Alternatively, you can watch the plants [adanei] that turn westward in the evening.
它们一转向西，傍晚就近了。
When they begin to turn westward evening is approaching.
安息日前夕吹六声：一止田间工，二止城中工并闭铺，三则点灯（拉比拿单）或脱经匣（拉比犹大·哈纳西）。
众拉比教了一段 《巴拉伊塔》：安息日前夕吹六声，宣告安息日将到。
The Sages taught in a baraita: They sound six blasts on Shabbat eve to announce that Shabbat is approaching.
革玛拉 逐一说明每一声所表的意思。
The Gemara details what each blast signifies.
头一声，是要田间做工的人住手。
The first blast is in order to stop the people from work in the fields.
第二声，是要城里做工的人住手，并告诉店主关铺子。
The second blast is to stop those who are working in the city, and to inform the proprietors to close the stores.
第三声，是告诉人点安息日的灯——这是 拉比拿单 的话。
The third is to inform them to light the Shabbat light; that is the statement of Rabbi Natan.
拉比犹大·哈纳西 说：第三声是告诉那终日戴经匣的人把经匣摘下来，因为安息日是不戴经匣的。
Rabbi Yehuda HaNasi says: The third blast is to inform those who don phylacteries throughout the day to remove their phylacteries, as one does not don phylacteries on Shabbat.
吹完第三声，他停一停，约有煎一条小鱼、或把饼贴在炉壁上那么久。
And he pauses after the third blast for the length of time it takes to fry a small fish or to stick bread to the sides of the oven.
人若忘了作这几样、安息日又用得着，那时还来得及。
One who forgot to do so and needs those foods for Shabbat may do so then.
然后他吹一 特基亚、吹一 特鲁阿、再吹一 特基亚，就接了安息日。
And he sounds a tekia, and sounds a terua, and sounds a tekia, and he accepts Shabbat.
从那时起，安息日便是十足地进来了。
It is then that Shabbat begins in every sense.
拉班西缅·本·迦玛列 说巴比伦人于 特鲁阿 之时接安息日；然则只五声？答：当作「一 特基亚、又一 特基亚、一 特鲁阿」。
拉班西缅·本·迦玛列 说：巴比伦的犹太人可怎么办呢？
Rabban Shimon ben Gamliel said: What shall we do to the Babylonian Jews?
他们与这规矩不合——他们吹一 特基亚、一 特鲁阿，就在 特鲁阿 之时、就是听见那一声的时候接了安息日。
They stray from the custom, as they sound a tekia and a terua, and they accept Shabbat during the terua, i.e., upon hearing the blast of the terua.
革玛拉 就此问：巴比伦人当真只吹一 特基亚、一 特鲁阿，再没有别的声了么？
The Gemara asks about this: Do the Babylonians really sound only a tekia and a terua and no more blasts?
若是这样，那就只有五声，不是那段 《巴拉伊塔》 所说的六声了。
If so, there are only five blasts and not six, as it was taught in the baraita.
倒该这样传：他们吹一 特基亚，又吹一 特基亚，然后吹一 特鲁阿，就在 特鲁阿 之时接了安息日。
Rather, the correct version is: They sound a tekia, and they again sound a tekia, and then they sound a terua, and they accept Shabbat during the terua.
他们这样行，是因为他们承着祖辈传下来的规矩。
They do so because they continue the custom of their fathers that was handed down to them.
拉夫犹大 教他儿子说「第二声是告诉人点灯」——两说都不合；当作第三声，那便是 拉比拿单 的意思。
拉夫犹大 教他儿子 拉夫以撒 说：安息日以先所吹的第二声，是告诉人点灯。
Rav Yehuda taught to Rav Yitzḥak, his son: The second blast that is sounded before Shabbat is to inform people to light the light.
革玛拉 问：他这话是依哪一位的意思呢？
The Gemara asks: In accordance with whose opinion did he say this?
既不合 拉比拿单 的意思，也不合 拉比犹大·哈纳西 的意思。
It is neither in accordance with the opinion of Rabbi Natan nor in accordance with the opinion of Rabbi Yehuda HaNasi.
倒是这样：他断然是对他说第三声才是告诉人点灯的。那么他这话是依哪一位的意思呢？
Rather, certainly he told him that the third blast is in order to inform people to light the light, and in accordance with whose opinion did he say this?
是依 拉比拿单 的意思。
It is in accordance with the opinion of Rabbi Natan.
拉比以实玛利 门下说得更细：一声则田间住手、近城者候远者同入，二声则收板闭铺，三声则取食、裹水、点灯。
同一路上，拉比以实玛利 门下教得更细：安息日前夕吹六声。
On a similar note, the school of Rabbi Yishmael taught in greater detail: Six blasts are sounded on Shabbat eve.
吹头一 特基亚 的时候，田间站着做工的人就住了锄、住了犁，一切田间的工都停下。
When one begins sounding the first tekia, the people standing and working in the fields refrained from hoeing, and from plowing and from performing all labor in the fields.
那在近城处做工的人，不许先进城，须等远处的人来了，好一同进去。
And those workers who work close to the city are not permitted to enter the city until those who work farther away come, so that they will all enter together.
不然，人要疑心那来得晚的在号声之后还做了工。
Otherwise, people would suspect that the workers who came later continued to work after the blast.
这时候城里的铺子还开着，铺板也还架在那里——店主素来把货摆在铺前的板上。
And still, at this time, the stores in the city are open and the shutters of the stores, upon which the storekeepers would arrange their merchandise in front of the stores, remain in place.
吹第二声的时候，铺板就收起来，铺子锁上；家里却还有热水在灶上煮着，锅也还在灶上。
When he began sounding the second blast, the shutters were removed from where they were placed and the stores were locked and in the homes, however, hot water was still cooking on the stove and pots remained in place on the stove.
吹第三声的时候，管从灶上端食物的就端下来，管裹热水、免得它凉了的就裹起来，管点安息日灯的就点上。
When he began sounding the third blast, the one charged with removing food from the stove removed it, and the one charged with insulating hot water for Shabbat so that it would not cool off insulated it, and the one charged with kindling the Shabbat lights lit.
吹 羊角号 的人停一停，约有煎一条小鱼、或把饼贴在炉壁上那么久，然后吹一 特基亚、吹一 特鲁阿、再吹一 特基亚，就接了安息日。
And the one sounding the shofar pauses for the amount of time it takes to fry a small fish or to stick bread to the sides of the oven, and he sounds a tekia, and sounds a terua, and sounds a tekia, and accepts Shabbat.
拉比约西·巴尔·哈尼纳 说六声之后仍可点灯，以差役收号回家为凭；驳曰那便因地而异，实是号顶有藏号之处。
拉比约西·巴尔·哈尼纳 说：我听说人若赶不及、到六声之后才来点安息日的灯，尽可以点，不必挂虑，因为连第六声那一刻也还不是安息日。
Rabbi Yosei bar Ḥanina, said: I heard that a person who was pressed for time and comes to light Shabbat lights after six blasts may light without concern, as even the moment of the sixth blast is not yet Shabbat.
所据是：众贤给会堂的差役留了工夫，容他把 羊角号 拿回家去——他本是在城中一处高屋顶上吹的。
Proof for this is that the Sages provided the sexton of the synagogue a period of time to take his shofar, which he used to sound the blasts on a tall roof in the middle of the city, to his house.
可见那一段工夫里还不是安息日。
Clearly, during that interval it is not yet Shabbat.
他对他说：若是这样，你这话就要随各处的情形而异，不能一概而论了。
He said to him: If so, then you have rendered your statement subject to circumstances, and it would not apply uniformly to all.
那样一来，安息日在各处起头的时候，就要看吹号之处离差役家有多远而定。
Shabbat would start at a different time in each place based on the distance between the site where the shofar is sounded and the home of the sexton.
倒是这样：末一声一完，安息日立时就进来了，中间并没有间隔。
Rather, Shabbat began immediately after the final blast with no pause in between.
那差役在他吹号的屋顶上另有一处隐蔽的地方，可以把 羊角号 搁在那里——因为众所公认，安息日既不可挪 羊角号，也不可挪那几支号。
The sexton had a concealed place on top of his roof, where he would sound the shofar, in which he would place his shofar because the consensus is that one may move neither the shofar nor the trumpets on Shabbat.
然 《巴拉伊塔》 说 羊角号 可挪而号不可挪。拉夫约西 分私有与公有：私有的安息日另有用处，公有的则属禁动之物。
革玛拉 就末了这条 哈拉哈 问：一段 《巴拉伊塔》 里岂不是教过——安息日 羊角号 可以挪，那几支号却不可挪么？
The Gemara asks with regard to this last halakha: Wasn’t it taught in a baraita that the shofar may be moved on Shabbat, and the trumpets may not be moved?
拉夫约西 说：这不难。可以说：那许人挪 羊角号 的一处，所指的是私人的 羊角号。
Rav Yosei said: This is not difficult, as one could say that here, where moving a shofar was permitted, it is referring to a shofar belonging to an individual.
它安息日另有用处，所以可以挪。
Because it has a use even on Shabbat, it may be moved.
那禁人挪 羊角号 的一处，所指的是会众公有的 羊角号。
There, where moving a shofar was prohibited, it is referring to a shofar that belongs to a community.
它安息日没有用处，所以算作 禁动之物。
Because it has no use on Shabbat, it is, therefore, considered set-aside [muktze].
阿巴耶 对他说：论私人的，羊角号 安息日可以派什么许可的用处呢？
Abaye said to him: And in the case of an individual, for what permitted action is a shofar fit to be used on Shabbat?
它可以派用处，因为拿它给孩子喂水是合式的，
It is fit for use since it is suitable to give water with it