← 安息日卷总目·第三章 炉灶
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 8 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。
拉巴 那话是依这一段 《巴拉伊塔》 里那位坦拿——他把干犯拉比之禁的称作犯禁的人。
拉巴 那一句，是依 《巴拉伊塔》 里这一位 坦拿 的意思——他把干犯拉比所立之禁的人称作犯禁的人。
Rabba’s statement is according to this tanna in the baraita, who referred to those who violated a rabbinic decree as transgressors.
《托塞夫塔》：城里的澡堂可照常走动，纵出汗也不必挂虑。拉瓦 说这单指城里；村里的小而热，走一走必出汗。
一段 《托塞夫塔》 里教过：城里的澡堂，人尽可在其中走动，纵走出汗来也不必挂虑。
It was taught in a Tosefta: In bathhouses in cities, one may stroll through them and, even if he sweats while doing so, need not be concerned.
拉瓦 说：这单指城里的澡堂；村里的便不然。
Rava said: This applies specifically to bathhouses in cities; but in villages, no, it does not apply.
这样分别是什么缘故呢？
What is the reason for this distinction?
村里的澡堂既小，热气便大，人单在其中走一走，也断然要出汗。
Since the bathhouses in the villages are small, their heat is great, and even merely walking through them will certainly cause one to sweat.
可向火取暖而后用冷水冲，不可先冲后烤；肚腹作痛的可烘热 暖巾 敷上，不可把水壶放在肚上。
众拉比教过：安息日人可以向着一堆火取暖，然后出去用冷水冲洗；只是不可先用冷水冲了，再向着火堆取暖。
The Sages taught: One may warm himself opposite a bonfire on Shabbat and emerge and rinse in cold water as long as he does not first rinse in cold water and then warm himself opposite the bonfire.
那样是禁的，因为他这样便把身上的水烘温了。
This is prohibited because he thereby warms the water on his body and renders it lukewarm.
众拉比又教过：肚腹作痛的人，纵在安息日，也可以把一条 暖巾 烘热了敷在肚上。
The Sages also taught: A person whose intestines are painful may heat up a towel [aluntit] and place it on his intestines even on Shabbat.
这是许的，只要他不把一壶水拿来放在肚上——恐怕那水泼出来，他就要去拧它（依 托萨福 之解），而拧是安息日所禁的工。
This is permitted as long as one does not bring a kettle of water and place it on his intestines on Shabbat, lest the water spill and he come to wring it out (Tosafot), which is a prohibited labor on Shabbat.
把一壶水直接放在肚上，纵在平日也是禁的，因为那有险。
And placing a kettle directly on his intestines is prohibited even on a weekday due to the danger involved.
那水若极热，泼出来就要烫伤他。
If the water is extremely hot it could spill and scald him.
可把一 水壶 冷水放在火堆前——不为烧热，只为去其寒；拉比犹大 论油罐，拉班西缅·本·迦玛列 论抹手温油。
照样，众拉比教过：安息日人可以拿一 水壶 盛满冷水，放在火堆前头——不是要把那水烧热（安息日煮是禁的），乃是要去它的寒气，因为安息日许人把水弄得不那么冷。
Similarly, the Sages taught: One may bring a jug [kiton] full of cold water and place it opposite the bonfire on Shabbat; not so that the water will heat up, as it is prohibited to cook on Shabbat, rather to temper the cold, as one is permitted to render water less cold on Shabbat.
拉比犹大 说：妇人可以拿一小罐油放在火堆前头——不是要把那油煮了，乃是要它温起来，温而已。
Rabbi Yehuda says: A woman may take a cruse of oil and place it opposite the bonfire; not so the oil will cook, rather, so it will warm until it is lukewarm.
拉班西缅·本·迦玛列 说：妇人可以把油抹在自己手上，向着火烘热了，然后把那烘热的油抹在幼子身上，不必虑安息日犯了煮这一禁。
Rabban Shimon ben Gamliel says: A woman may smear her hand with oil, and heat it opposite the fire, and afterward smear her young son with the heated oil, and she need not be concerned about cooking on Shabbat.
头一位坦拿论油如何？拉巴 与 拉夫约瑟 说他许——他以为油不在煮禁之内；末二位则各持一层。
众贤面前提出一疑：安息日这样烘油，依那许人烘水的头一位 坦拿，该怎么定呢？
A dilemma was raised before the Sages: With regard to heating oil in this manner on Shabbat, what is its legal status according to the first tanna, who permits doing so with water?
他连油也许么？
Does he permit oil as well?
拉巴 与 拉夫约瑟 都说：头一位 坦拿 的意思是许。
Rabba and Rav Yosef both said that the opinion of the first tanna is to permit doing so in the case of oil.
拉夫纳赫曼·巴尔·以撒 却说：头一位 坦拿 的意思是禁。
Rav Naḥman bar Yitzḥak said that the opinion of the first tanna is to prohibit doing so.
拉巴 与 拉夫约瑟 都说头一位 坦拿 的意思是许。
Rabba and Rav Yosef both said that the opinion of the first tanna is to permit doing so.
革玛拉 讲明密释纳里那一争：论油，纵烘到 烫得缩手 的地步，也许人这样烘。
The Gemara explains the dispute in the mishna: Oil, even though it is heated to the point at which the hand spontaneously recoils [soledet] from its heat, is permitted to be heated in this manner.
缘故是头一位 坦拿 主张油不在「煮」这一禁之内。
The reason is because the first tanna holds that oil is not subject to the prohibition of cooking.
油要煮到沸点须极高的热，单是烘温算不得煮。
Cooking oil to its boiling point requires a very high temperature; merely heating it is not considered cooking.
拉比犹大 却来说：油是在「煮」这一禁之内的，只是烘温算不得把它煮了。
And Rabbi Yehuda came to say that oil is subject to the prohibition of cooking; however, warming it to a lukewarm temperature is not tantamount to cooking it.
所以把一罐油放在火旁提高它的热度是许的，烘到煮的地步却是禁的。
Therefore, it is permitted to place a jar of oil near the fire in order to raise its temperature, though it is prohibited to heat it to the point of cooking.
拉班西缅·本·迦玛列 又来说：油在「煮」这一禁之内，而烘温就等于把它煮了。
And Rabban Shimon ben Gamliel came to say that oil is subject to the prohibition of cooking, and warming it is tantamount to cooking it.
他所许的，单是妇人把油抹在手上、烘热了再抹在儿子身上那一样情形。
He permitted it only in the specific case of a woman who smeared her hand with oil, heated it, and smeared her son with it.
拉夫纳赫曼·巴尔·以撒 另解：头一位坦拿一概禁，拉比犹大 从宽，拉班西缅·本·迦玛列 复严——分别在「反手而为」。
拉夫纳赫曼·巴尔·以撒 说：头一位 坦拿 的意思是禁。
Rav Naḥman bar Yitzḥak said: The opinion of the first tanna is to prohibit doing so.
他这样讲那一争：依头一位 坦拿，论油，纵热得还不到手一沾便缩回来的地步，烘它也是禁的。
He explains the dispute in the following manner: According to the first tanna, with regard to oil, even if the heat is not so great that the hand spontaneously recoils from it, it is prohibited to heat it.
他主张油在「煮」这一禁之内，而烘温就等于把它煮了。
He holds that oil is subject to the prohibition of cooking, and warming it is tantamount to cooking it.
拉比犹大 来说得宽些：烘温算不得把它煮了。
And Rabbi Yehuda came to say, leniently, that warming it is not tantamount to cooking it.
拉班西缅·本·迦玛列 又来与 拉比犹大 相争，说油在「煮」这一禁之内，而烘温就等于把它煮了。
And Rabban Shimon ben Gamliel came to disagree with Rabbi Yehuda and to say that oil is subject to the prohibition of cooking, and warming it is tantamount to cooking it.
革玛拉 就此发问：照这一解，拉班西缅·本·迦玛列 的意思岂不与头一位 坦拿 一样么？
The Gemara questions: According to this explanation, the opinion of Rabban Shimon ben Gamliel is identical to the opinion of the first tanna.
两下有什么分别呢？
What is the difference between them?
革玛拉 答：两下的分别在「反手而为」的情形——就是不照平常的做法行。
The Gemara answers: There is a practical difference between them in a case where this is done in a backhanded manner, i.e., not as it is typically done.
依头一位 坦拿，烘那油是一概禁的；依 拉班西缅·本·迦玛列，反手而为地烘它却是许的。
According to the first tanna, it is totally prohibited to heat the oil, whereas according to Rabban Shimon ben Gamliel, it is permitted to heat the oil in a backhanded manner.
撒母耳 断案：油与水一样，热到 烫得缩手 便禁，不到便许。拉哈瓦 说：凡能烫伤婴孩肚腹的水就算这一等。
拉夫犹大 说 撒母耳 说，哈拉哈 是这样：油也好，水也好，热到手一沾便缩回来的地步，就是禁的。
Rav Yehuda said that Shmuel said that the halakha is: With regard to both oil and water, heating either one to the point where the hand spontaneously recoils from it is prohibited.
热得还不到手一沾便缩回来的地步，就是许的。
Heating either one to the point where the hand does not spontaneously recoil from it is permitted.
革玛拉 问：怎样才算手一沾便缩回来呢？
The Gemara asks: And what are the circumstances in which a hand spontaneously recoils from it?
人的手对热的忍耐并不一样。
Not all hands are equal in their sensitivity to heat.
那位贤者 拉哈瓦 说：凡能把婴孩的肚腹烫伤的水，就算作 烫得缩手 那一等的水。
The Sage, Raḥava, said: Any water that could cause a baby’s stomach to be scalded is considered water from which the hand spontaneously recoils.
拉夫以撒·巴尔·阿夫迪米 述拉比犹大·哈纳西之言：从浴池取水入第二重器，再把油放进去。由此得三条。
拉夫以撒·巴尔·阿夫迪米 说：有一回安息日，我随 拉比犹大·哈纳西 进澡堂去服事他，我想把一罐油放进浴池里，好在抹他以先把那油烘温些。
Rav Yitzḥak bar Avdimi said: One time I followed Rabbi Yehuda HaNasi into the bathhouse on Shabbat to assist him, and I sought to place a jar of oil in the bathtub for him, to heat the oil somewhat before rubbing it on him.
他对我说：你从浴池里取水盛在第二重器里，再把油放进那水里。
And he said to me: Take water from the bath in a secondary vessel and place the oil into it.
革玛拉 指出：由 拉比犹大·哈纳西 这一句可得三条 哈拉哈——一，由此可知油在「煮」这一禁之内。
The Gemara remarks: Learn from this comment of Rabbi Yehuda HaNasi three halakhot: Learn from it that oil is subject to the prohibition of cooking.
这就说明了他何以禁人把油放进浴池里。
This explains why he prohibited placing it in the bathtub.
二，由此可知第二重器不算热，不能把东西煮熟。
And learn from it that a secondary vessel is not hot and does not cook.
三，由此可知论油，烘温就等于把它煮了。
And learn from it with regard to oil that warming it is tantamount to cooking it.
他怎能在澡堂里教门人 哈拉哈？答：为拦阻人干犯禁令，那是另一回事。
革玛拉 诧异这一件：拉比犹大·哈纳西 怎么这样行呢？
The Gemara is astonished by this story: How did Rabbi Yehuda HaNasi do this?
他怎么在澡堂里教门人 哈拉哈 呢？
How did he teach his student halakha in the bathhouse?
拉巴·巴尔·巴尔·哈纳 岂不是说 拉比约哈难 说过：无论何处都可以默想托拉的事，惟有澡堂与厕所不可么？
Didn’t Rabba bar bar Ḥana say that Rabbi Yoḥanan said: In all places, it is permitted to contemplate Torah matters except for the bathhouse and the bathroom?
你若说他是用寻常的话对他说的，阿巴耶 岂不是说过：寻常的事纵用圣言（就是希伯来话）在澡堂里说也是许的，圣事纵用寻常的话在澡堂里说也是不许的么？
And if you say that he spoke to him in a secular language, didn’t Abaye say: Secular matters are permitted to be spoken in the sacred language, Hebrew, even in the bathhouse, and sacred matters may not be spoken in the bathhouse even in a secular language?
革玛拉 答：拉比犹大·哈纳西 那样行是许的，因为他正在拦阻一个人干犯禁令，那是另一回事。
The Gemara answers: It was permitted for Rabbi Yehuda HaNasi to conduct himself in that manner because he was preventing an individual from violating a prohibition, which is different.
以 拉比梅伊尔 一事为证：他门人在澡堂里要冲地、要抹油，他都禁了——可见拦阻人犯禁是另一回事。
你要知道确是如此，因为 拉夫犹大 说 撒母耳 说：曾有这样一件事——拉比梅伊尔 的一个门人安息日随他进澡堂，想把地冲一冲、好洗干净。
Know that this is so, as Rav Yehuda said that Shmuel said: There was an incident where a student of Rabbi Meir followed him into the bathhouse on Shabbat and sought to rinse the floor in order to clean it.
拉比梅伊尔 对他说：安息日不可冲地。
And Rabbi Meir said to him: One may not rinse the floor on Shabbat.
那门人又问可否把油抹在地上。
The student asked if it was permitted to smear the floor with oil.
他对他说：不可把油抹在地上。
He said to him: One may not smear the floor with oil.
这样看来，拦阻人干犯禁令是另一回事。
Apparently, preventing one from violating a prohibition is different.
这里也是一样：拉比犹大·哈纳西 那一件，正是拦阻人干犯禁令，所以是许的。
Here too, in the incident involving Rabbi Yehuda HaNasi, preventing one from violating a prohibition is different and permitted.
拉维纳 由此推：安息日在提比里亚温泉煮食者有责。然 拉夫希斯达 说无责——所谓「有责」乃是当受悖逆之杖。
拉维纳 说：由此可推——人在安息日于提比里亚的温泉里煮食是有责的；因为 拉比犹大·哈纳西 那一件出在禁令既立之后，他对门人说：从这里取热水盛在第二重器里，再把油放进去。
Ravina said: Learn from it that one who cooks in the hot springs of Tiberias on Shabbat is liable, as the incident with Rabbi Yehuda HaNasi was after the decree, and he said to his student: Take hot water in a secondary vessel and place the oil into it.
他若把那油煮在热水本身里，就干犯了托拉之禁。
Had he cooked the oil in the hot water itself, he would have violated a Torah prohibition.
拉比犹大·哈纳西 那一件既出在众贤禁人安息日用热水洗浴之后，那必是在提比里亚温泉的浴池里。
Since the incident with Rabbi Yehuda HaNasi took place after the Sages issued a decree to prohibit bathing in hot water on Shabbat, it must have taken place in a bath in the hot springs of Tiberias.
革玛拉 就此发问：果真如此么？
The Gemara challenges this: Is that so?
拉夫希斯达 岂不是说过：人在安息日于提比里亚的温泉里煮食是不担责的么？
Didn’t Rav Ḥisda say that one who cooks in the Tiberias hot springs on Shabbat is not liable?
革玛拉 答：这里并不相碍。
The Gemara answers: There is no contradiction.
拉维纳 所说的「有责」，究竟是什么意思呢？
What, too, is the meaning of the term liable that Ravina said?
那并不是说在提比里亚温泉里煮食的人当受石刑、或当献赎罪祭，如同干犯托拉之禁的人一样。
It does not mean that one who cooked in the hot springs of Tiberias is liable to be stoned or to bring a sin-offering like one who violates a Torah prohibition.
乃是说他当受悖逆之杖——人明知而干犯拉比所立之禁，所受的正是这一样。
Rather, it means liable to receive lashes for rebelliousness, which one receives for intentionally violating rabbinic decrees.
拉比泽拉 说见 拉比阿巴胡 安息日浮在浴池里，却不知他抬没抬脚。似当无疑——《巴拉伊塔》 明说不可浮（句在叶末未完）。
拉比泽拉 说：我曾见 拉比阿巴胡 安息日浮在浴池里，却不知他是抬起脚来、真在水里游，还是没有抬脚。
Rabbi Zeira said: I saw Rabbi Abbahu floating in a bath on Shabbat, and I do not know if he lifted his feet and was actually swimming in the water, or if he did not lift his feet.
革玛拉 就 拉比泽拉 这一疑发问。
The Gemara questions Rabbi Zeira’s uncertainty.
他没有抬脚，岂不是明摆着的么？因为一段 《巴拉伊塔》 里教过：安息日人不可浮在盛满水的池子里，纵那池子在院子里、并无可虑他干犯什么禁令，也是一样。
It is obvious that he did not lift his feet, as it was taught in a baraita: A person may not float in a pool full of water on Shabbat, and even if the pool was in a courtyard, where there is no room for concern lest he violate a prohibition.
这不难；那一段 《巴拉伊塔》 所说的是一处
This is not difficult; this baraita is referring to a place