← 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 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。
那一段所指是没有堤岸的水；拉比阿巴胡 所在之处有堤岸、形如器皿，故众贤不禁。
四围没有堤岸的。
that does not have embankments surrounding it.
既没有界限，看去便如海如河。
Since there are no partitions, it appears like an ocean or a river.
拉比阿巴胡 那一件出在有堤岸、看去形如器皿的地方。
That incident involving Rabbi Abbahu occurred in a place that has embankments and looks like a vessel.
所以众贤并没有禁它。
Therefore, the Sages did not prohibit it.
拉比泽拉 又说见他洗浴时以手遮下体，却不知碰没碰着；似当无疑——拉比以利以谢 说持而溺者如引洪水到世上。
革玛拉 既引了 拉比泽拉 论 拉比阿巴胡 那一句，便再引 拉比泽拉 所说的：我曾见 拉比阿巴胡 洗浴的时候，为着端庄把手遮在下体上，却不知他是碰着了还是没有碰着。
After citing what Rabbi Zeira related with regard to Rabbi Abbahu, the Gemara cites that Rabbi Zeira said: I saw that Rabbi Abbahu, while he was bathing, placed his hands over his genitals for the sake of modesty, and I do not know whether he touched them or did not touch them.
革玛拉 就 拉比泽拉 这一疑发问。
The Gemara questions Rabbi Zeira’s uncertainty.
他没有碰着，岂不是明摆着的么？因为一段 《巴拉伊塔》 里教过：拉比以利以谢 说：人手持下体而溺，就如把洪水引到世上一样。
It is obvious that he did not touch his genitals, as it was taught in a baraita: Rabbi Eliezer says: One who holds his penis and urinates it is as if he were bringing a flood to the world.
他难保不因这一触而动了念，那是极重的过犯，与洪水那一世人所犯的相类。
He is liable to become aroused by that contact and that is an extremely severe transgression, comparable to the transgressions violated in the generation of the flood.
阿巴耶 说那一段作不得凭据：或如军兵入城之例——人心里既惧，便不至有邪念；此处所惧的是河水。
阿巴耶 说：虽然如此，那一段 《巴拉伊塔》 作不得凭据。
Abaye said: Nevertheless, no proof can be cited from that baraita.
或者众贤把这样的情形定得如军兵入城一例，正如我们在一段密释纳里所学的：一队军兵进了城，若是太平时进去的，他们走后，开着的酒瓮便是禁的、其中的酒不可喝，因为可疑那外邦兵丁把这酒浇奠给偶像了。
Perhaps the Sages rendered the legal status of this situation like that of a military unit, as we learned in a mishna: A military unit that entered a city, if it entered during peacetime, after the soldiers leave, the open barrels of wine are prohibited and the wine in them may not be drunk due to suspicion that the gentile soldiers may have poured this wine as a libation for idolatry.
封着的酒瓮却是许的。
The sealed barrels are permitted.
但那一队若是战时进去的，两样都是许的，因为战时他们无暇为偶像浇酒，可以断定他们并没有那样行。
However, if the unit entered in wartime, both are permitted because in wartime there is no respite to pour wine for idolatry, and one can be certain that the soldiers did not do so.
这样看来：他们心里既惧，就不浇奠。
Apparently, since they are afraid, they do not pour libations.
这里论洗浴也是一样：他心里既惧，就不至动了邪念。
Here too, in the case of bathing, since he is afraid, he will not come to have impure thoughts.
革玛拉 问：这里有什么可惧的，能拦住洗浴的人不动邪念呢？
The Gemara asks: And what fear is there here that would prevent one bathing from having impure thoughts?
革玛拉 答：所惧的是那河水。
The Gemara answers: Fear of the river.
他既须留心不叫水把自己冲走，心思便无暇转到别处去。
Since he needs to be careful that the water does not wash him away, he is too distracted to think of other matters.
然 拉夫 说以手遮下体如同否认亚伯拉罕之约。解为：下水时不可遮，出水时可遮——诸贤所行各如其说。
革玛拉 就这一件本身发问：果真如此么？
The Gemara questions the story itself: And is that so?
洗浴时遮住下体，无论何时都是许的么？
Is it permitted under any circumstances to cover one’s genitals while bathing?
拉比阿巴 岂不是说 拉夫胡纳 说 拉夫 说过：凡以手遮住下体的，就如同否认我们祖宗亚伯拉罕之约么？
Didn’t Rabbi Abba say that Rav Huna said that Rav said: Anyone who places his hands over his genitals is as if he denies the covenant of our father Abraham?
那看去像是遮掩自己已受割礼一事。
It appears as if he is covering himself to obscure the fact that he is circumcised.
革玛拉 答：这不难，两下有可分之处——那不许遮的一样，是他下到河里去、对面并没有人、原不必顾着端庄的时候。
The Gemara answers: This is not difficult, as there is room to distinguish and say that this, the case where it is prohibited to cover oneself, is when he is descending into the river and there are no people facing him and he need not be concerned with modesty.
那样的情形下遮住自己是禁的，因为他看去像是背弃亚伯拉罕之约。
In that case covering oneself is prohibited as he appears to be renouncing the covenant of Abraham.
至于那有时并不在此禁之内的一样，是他从河里上来的时候。
That, the case where, in certain circumstances, this prohibition does not apply, is when he is emerging from the river.
他上来时正对着岸上的人，那时为顾端庄而遮住自己便是许的，正如 拉瓦 素来所行的。
When he emerges, he is facing the people on the riverbank and it is then permitted to cover himself in the interest of modesty, as that which Rava would do.
他赤身的时候便躬着身。
He would bend over when he was naked.
拉比泽拉 却直着身站，正合 拉夫 所说「不可看去像是背弃亚伯拉罕之约」。
Rabbi Zeira would stand upright, in accordance with Rav’s statement that it is prohibited to appear to be renouncing the covenant of Abraham.
拉夫阿施 门下的众贤下到河里时直着身站。
When the Sages of the school of Rav Ashi descended into the river they stood upright.
从河里上来时便躬着身。
When they emerged from the river they bent over.
拉比泽拉 避着 拉夫犹大 要上以色列地，临行去听他一句话；在澡堂里听见他吩咐仆人四事。
说到洗浴与它的诸条 哈拉哈，革玛拉 便述说：拉比泽拉 那时避着他的先生 拉夫犹大，因为 拉比泽拉 要上 以色列地 去，先生却不以为然。
Speaking of bathing and its halakhot, the Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved.
因为 拉夫犹大 说过：凡从巴比伦上 以色列地 去的，就干犯了一条正命，正如经上说：「必被带到巴比伦，存在那里，直到我眷顾以色列人的日子。这是耶和华说的」（耶利米书 27:22）。
As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive commandment, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22).
拉夫犹大 据那一节，以为被掳到巴比伦既是神所定的，那么离巴比伦上 以色列地 去的准许也惟有神能给。
Based on that verse, Rav Yehuda held that since the Babylonian exile was by divine decree, permission to leave Babylonia for Eretz Yisrael could only be granted by God.
拉比泽拉 不愿与 拉夫犹大 商议自己要迁去的心愿，免得逼着自己明明违逆他。
Rabbi Zeira did not want to discuss his desire to emigrate with Rav Yehuda, so that he would not be forced to explicitly disobey him.
虽然如此，他说：我且去听他一句话，然后就走。
Nevertheless, he said: I will go and hear something from him and then I will leave.
他去了，见 拉夫犹大 站在澡堂里，对仆人说：拿 碱土 来给我洗，拿一把梳子来，张开你们的口把气呼出去，再喝澡堂里的水。
He went and found Rav Yehuda standing in the bathhouse and telling his servant: Bring me natron [neter] with which to wash, bring me a comb, open your mouths and let out air, and drink from the water of the bathhouse.
拉比泽拉 说：我此来若单为从 拉夫犹大 听得这几句，也就够了。
Rabbi Zeira said: If I had come only to hear this matter from Rav Yehuda, it would suffice for me.
那几句各有所本：前两句证澡堂可说寻常话，张口呼气合 撒母耳「热生热」之说，喝澡堂的水则据一段 《巴拉伊塔》。
革玛拉 把这一件里可学的几层分说出来。
The Gemara analyzes the lessons learned from this story.
拉夫犹大 说「拿 碱土 来、拿梳子来」，那是教我们：寻常的事纵用圣言在澡堂里说也是许的。
Granted, when Rav Yehuda said: Bring me natron, bring me a comb, he was teaching us that mundane matters are permitted to be spoken in the bathhouse, even in the sacred language.
他说「张开你们的口把气呼出去」，那也合 撒母耳 所说的，因为 撒母耳 说：热生热。
When he said: Open your mouths and let out air, that too is in accordance with that which Shmuel said, as Shmuel said: Heat produces heat.
人吸进热气，出汗就快些。
The hot air that one inhales causes him to sweat more quickly.
至于「喝澡堂里的水」，那有什么益处呢？
However, drink the water of the bathhouse, what benefit is there in doing that?
革玛拉 答：正如一段 《巴拉伊塔》 里所教的：人吃了却一点水也不喝，所吃的就化作血，因而生肠病。
The Gemara answers: As it was taught in a baraita: One who ate and did not drink at all, what he ate becomes blood and that causes the onset of intestinal disease.
人吃了却不走四肘的路，所吃的就腐坏，因而口出臭气。
One who ate and did not walk four cubits after eating, what he ate rots and that causes the onset of bad breath.
人当解手而不解、却先吃了，就如炉子在旧灰上头生火。
One who needs to defecate and ate is similar to an oven that was lit on top of its ashes.
先前的灰没有扫出去，新柴堆在旧柴上头，火就烧不畅，炉也弄脏了；人身上因此生出汗污的臭气来。
When ashes from a previous fire are not swept out, and new logs are placed on top of the old ones, it inhibits the burning and dirties the oven, and that causes the onset of odor of the filth of perspiration in a person.
论到我们所说的这一件，那一段教说：人在热水里洗了却不喝那水，就如炉子从外头生了火、里头却没有生火。
As far as our matter is concerned, the baraita teaches: One who bathed in hot water and did not drink from it is like an oven that was lit from the outside and not lit from the inside.
那样生火是无效的，炉子热不透。
The lighting is ineffective and the oven does not heat properly.
拉夫犹大 吩咐仆人洗浴时喝那热水，正是要他们里外都热透。
Rav Yehuda told his servants to drink the hot water while bathing so that they would be heated from the inside and the outside.
那一段接着说：人在热水里洗了，事后却不用冷水冲，就如铁放进火里，事后却不放进冷水里，那铁就仍是软的。
The baraita continues: One who bathed in hot water and did not rinse afterward with cold water is like iron that was placed in the fire and not placed afterward in cold water, which leaves the iron soft.
人洗了事后却不抹油，就如水浇在瓮上头，没有浇进里头去。
And one who bathed and did not smear himself with oil afterward is like water that was poured on top of a barrel, and not into it.
那水便从瓮外流掉了。
The water spills outside the barrel.
新一段密释纳：穆利亚壶 的炭已扫去者，安息日可从中取水喝；安提基壶 纵扫了炭，也不可从中取水喝。
这一段密释纳里，众贤论两样烧水的器具。
In this mishna, the Sages discuss two vessels used for heating water.
论 穆利亚壶——那是一样铜器，外一格盛炭，紧挨着的内一格盛水——它的炭若已扫去，安息日可以从中取水喝。
With regard to a mulyar, a bronze vessel into which coals are placed in an outer compartment and water is placed into an adjacent inner compartment, whose coals were swept, one may drink from it on Shabbat.
论 安提基壶——那是另一样构造的器——纵它的炭已扫去，安息日也不可从中取水喝。
With regard to an antikhi, which is a vessel with a different configuration, even if its coals were swept, one may not drink from it on Shabbat.
两样究竟何形？穆利亚壶 内水外炭；安提基壶 一说是灶壁留空，一说是两锅相叠。《巴拉伊塔》 合后一说。
革玛拉 问：所谓「扫了炭的 穆利亚壶」是什么样的呢？
The Gemara asks: What are the circumstances of a swept mulyar?
革玛拉 答：穆利亚壶 就是论我们这一段密释纳的那段 《托塞夫塔》 所讲的那一样器——里头盛水，外头盛炭。
The Gemara answers: A mulyar is the vessel, explained in the Tosefta on our mishna, that has water on the inside and coals on the outside.
至于 安提基壶 是什么，各有各的说法。
With regard to the identity of an antikhi there are different opinions.
拉巴 说：那指的是一样灶。
Rabba said that it refers to a stove.
灶壁之中留出一处空处，注满了水。
A space is created in the wall of a stove and filled with water.
灶既极热，那水便不可用。
Since the stove is very hot, it is prohibited to use this water.
拉夫纳赫曼·巴尔·以撒 说：安提基壶 是一样大釜，就是两只釜上下相叠而成的器，下头一只盛炭，上头一只盛水。
Rav Naḥman bar Yitzhak said: An antikhi is a cauldron, i.e., a vessel made from two cauldrons stacked one on top of the other with coals in the bottom one and water in the upper one.
这两样说法在 哈拉哈 上各有干系。
These two different opinions have halakhic implications.
那说「两釜相叠之器不可用」的，灶壁中的空处就更不必说是不可用的了。
The one who says that it is prohibited to use a vessel composed of two cauldrons, all the more so it is prohibited to use the space inside of a stove.
那说「灶壁中的空处不可用」的，两釜相叠之器却未必不可用。
And the one who says that it is prohibited to use the space inside a stove, a vessel composed of two cauldrons, no, it is not prohibited.
有一段 《巴拉伊塔》 所教的正合 拉夫纳赫曼 的意思：安提基壶 纵扫了炭盖了灰，安息日也不可从中取水喝，因为它的铜身发热。
It was taught in a baraita in accordance with the opinion of Rav Naḥman: An antikhi, even if it was swept and covered with ashes, one may not drink from it on Shabbat because its copper heats it.
安提基壶 所以发热，是因为炭在水的底下。
The heating in an antikhi is by means of the coals beneath the water.
又一段：热水倒空了的瓮，不可注冷水进去要它热起来；但为要它温些，注进瓮里或杯里都可以。
论到安息日把食物留在热源上、并在安息日煮食这几条，众贤又添几句：瓮里的热水在安息日倒空了，不可把冷水注进去、要那冷水热起来。
The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: An urn that was emptied of its hot water on Shabbat, one may not place cold water into it so that the cold water will be heated.
但为要把它弄温些，把冷水注进倒空了热水的瓮里、或注进杯里，都是可以的——只是不可要它热起来。
However, one may place cold water into an urn or into a cup that were emptied of their hot water in order to warm it but not in order to heat it.
这一段前后相碍：先一概禁，后又部分许。拉夫阿达·巴尔·马塔纳 分说：注少许则禁，注多则许。
这一段密释纳看去前后相碍。
The mishna seems to contradict itself.
前一句一概禁人把水注进瓮里，后头却又许了一部分。
The first statement completely prohibits placing water into an urn, and later it was partially permitted.
革玛拉 问：这一段究竟是什么意思呢？
The Gemara asks: What is the mishna saying?
拉夫阿达·巴尔·马塔纳 说：它的意思是这样——瓮里的热水倒空了，不可把少许水注进去、要它变得极热。
Rav Adda bar Mattana said that it said the following: An urn that was emptied of its hot water, one may not put a small amount of water into it so that it will become very hot.
但为要它温些，尽可以把许多水注进去。
However, one may put a large quantity of water into it in order to warm it.
那样的情形下，一大注冷水是热不起来的。
A large quantity of cold water will not be heated in those circumstances.