← 安息日卷总目·第五章 牲畜带什么出去
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 7 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。
接上：小驹子的草料筐是免它受苦的，正与为医治而佩的护身符相类。
——正与人为医治而佩的护身符一样。
similar to the case of an amulet worn for healing purposes.
革玛拉 断道：诚然，由此可推，这样讲才对。
The Gemara concludes: Indeed, learn from it that this is the correct understanding.
《巴拉伊塔》 说牲畜纵带验效的护身符也不可，密释纳却说验效的便可——答：这里所说的也是未验效的。
革玛拉 接着细究上文所引的那一段 《巴拉伊塔》。
The Gemara further examines the baraita cited earlier.
夫子说：牲畜安息日也不可带着护身符出去，纵那护身符是验过有效的也不可。
The Master said: Nor may an animal go out with an amulet on Shabbat, even if the amulet proved effective.
革玛拉 问：我们在一段密释纳里岂不是学过：安息日不可带着没有验过有效的护身符出去么？
The Gemara asks: Didn’t we learn in a mishna: One may not go out on Shabbat with an amulet that has not proved effective?
由此可推：护身符若验过有效，他就尽可带着它出去。
By inference: If the amulet proved effective, he may well do so.
革玛拉 答：这里所说的也是没有验过有效的护身符。
The Gemara answers: Here too, it is referring to an amulet that has not proved effective.
「纵验过有效」何解？在人身上验过、在牲畜身上未验过。何以人效牲畜不效？因人有命星，牲畜没有。
革玛拉 问：那一段 《巴拉伊塔》 岂不是教过「纵那护身符是验过有效的」么？
The Gemara asks: Doesn’t the baraita teach: Even if the amulet proved effective?
革玛拉 答：那一段 《巴拉伊塔》 所说的护身符，是在人身上验过有效、在牲畜身上却没有验过有效的。
The Gemara answers: The baraita is referring to an amulet that proved effective for a person, and did not prove effective for an animal.
革玛拉 诧异道：难道有在人身上验过有效、在牲畜身上却不效的护身符么？
The Gemara wonders: Is there an amulet that proved effective for a person and is not effective for an animal?
医牲畜比医人当是容易些才对。
Healing an animal should be easier than healing a person.
革玛拉 答：有的。护身符于人有助，因为人有 命星 护佑；于牲畜却无助，因为牲畜没有 命星 护佑。
The Gemara answers: Yes, an amulet aids a person, who is under the protection of an advocate angel [mazal]; however, it does not aid an animal, which is not under the protection of an advocate angel.
若验效的牲畜也可带，「牲畜更严」一语何指？答：那一句说的不是护身符，是鞋。
革玛拉 发一问：若是这样——若那一段 《巴拉伊塔》 所论的是在牲畜身上没有验过有效的护身符，而护身符若验过有效，牲畜果真可以带着它进公共区——那么 《托塞夫塔》 里「这是牲畜所受、比人所受更严的一层」一语，又是什么意思呢？
The Gemara poses a question: If so, that the baraita is referring to an amulet that did not prove effective for an animal, but if the amulet proved effective, the animal may indeed go out into the public domain with it; what is the meaning of the phrase in the Tosefta: And this is a stricture that applies to animals beyond the strictures that apply to people?
论人论牲畜，这条 哈拉哈 本是一样的。
The halakha is the same with regard to both people and animals.
护身符若验过有效，连牲畜安息日也可以带着它出去。
If the amulet has proven effective, even an animal may go out with it on Shabbat.
若没有验过有效，连人也不可带着它出去。
If it has not proven effective, even a person may not go out with it.
革玛拉 应道：你以为那一句说的是护身符么？
The Gemara responds: Do you hold that this statement is referring to an amulet?
那一句说的是鞋：牲畜安息日不可穿着鞋出去，人却可以。
It is referring to a shoe; an animal may not go out with a shoe on Shabbat, but a person may.
举 《巴拉伊塔》：抹油刮痂许人不许牲畜——岂非不顾牲畜之苦？答：那说的是伤已收口、单为舒适。
论牲畜受苦在安息日算不算一层顾念、算到什么地步，革玛拉 说：你来听一段 《巴拉伊塔》 所教的——安息日可以为人抹油、刮去疮痂，却不可为牲畜抹油刮痂。
With regard to whether and to what extent the discomfort of animals is a factor taken into consideration on Shabbat, the Gemara says: Come and hear that which was taught in a baraita: One may smear on oil and scrape off a scab on Shabbat for a person, and one may not smear on oil and scrape off a scab for an animal.
这里所论的岂不是有伤口、为伤口所致之苦而抹油刮痂的情形么？纵然如此，也单许了为人、不许为牲畜。
Is it not referring here to a case where there is a wound, and he smears on oil and scrapes the scab due to the discomfort caused by the wound, and nevertheless it was permitted exclusively for a person and not for an animal?
革玛拉 驳这一说：不是，所论的是伤口已经收口长好、抹油刮痂不过为着治后的舒适罢了。
The Gemara rejects this argument: No, it is referring to a case where the wound has already ceased and healed, and he smears oil and scrapes due to the pleasure caused by the treatment.
再举：牲畜心口壅塞不可站水中凉快，人却可以。乌拉 说那是为捣药之故所立的防禁。
革玛拉 又举一证：你来听底下这一段 《巴拉伊塔》 所教的——牲畜心口壅塞、血脉不通、身上发热，不可叫它站在水里凉快。
The Gemara cites an additional proof: Come and hear that which was taught in the following baraita: With regard to an animal suffering from heart congestion that restricts its blood supply and whose temperature has risen, one may not stand it in water so that it will cool off.
至于人心口壅塞、血脉不通的，却可以叫他站在水里凉快。
However, with regard to a person suffering from heart congestion that restricts his blood supply, one may stand him in water so that he will cool off.
这样看来，牲畜受苦是不在顾念之列的。
Apparently, the suffering of an animal is of no concern.
乌拉 说：这里众贤所以立禁、把安息日一切医治都禁了，是因为捣药之故——捣药是 妥拉 之律所禁的。
Ulla said: Here, the Sages issued a decree prohibiting all healing on Shabbat due to the crushing of herbs for medicinal purposes, which is prohibited by Torah law.
众贤禁人叫牲畜在水里凉快，正为可虑他去碾磨配药所用的材料。
The Sages prohibited cooling the animal in water lest one come to grind the ingredients used in the preparation of medicine.
既如此，论人也当同禁；答：论人看去像是下水单为凉快，未必为治病。
若是这样，论到人也当立同样的禁才是。
If so, the same decree should also apply in the case of a person.
众贤既禁人在安息日行医治之事，叫病人站在水里凉快也当禁了。
It should be prohibited to stand a sick person in water to cool him off due to the rabbinic prohibition against engaging in healing on Shabbat.
革玛拉 答：论到人，看去像是他下水单为凉快，未必是为治病。
The Gemara answers: In the case of a person, it appears as if he entered the water merely to cool off, not necessarily to cure an illness.
牲畜何不同论？答：牲畜不会自己下水凉快，人也不会无故叫它站水里——故众贤从严，纵它因此死了。
革玛拉 问：若是这样，论到牲畜也当说：看去像是它下水单为凉快，未必是为治病。
The Gemara asks: If so, say in the case of an animal as well that it appears as if it entered the water merely to cool off, not necessarily to cure an illness.
革玛拉 答：牲畜照常情不会自己下水凉快。
The Gemara answers: An animal does not typically enter the water on its own to cool off.
人也不会照常情叫牲畜站在水里凉快，除非那是为着医治。
Neither does one typically stand an animal in water to cool it off unless it serves some healing purpose.
这样看来，众贤为着一条防禁便从严，纵牲畜要因此死了，也禁人叫它站在水里。
Apparently, due to a decree, the Sages were stringent and prohibited standing the animal in water even if it will die as a result.
难道真为牲畜立防禁么？牲畜在界外尚且可呼唤，并不虑他亲去牵——可见有损失而无实犯者不立禁。
革玛拉 于是问：难道我们真为牲畜立防禁么？
The Gemara now asks: Do we really issue a decree for an animal?
一段 《巴拉伊塔》 里岂不是教过：牲畜若站在安息日界限之外——那是不可去牵它回来的——他可以呼唤那牲畜，它自己就来了？
Wasn’t it taught in a baraita: If an animal were standing beyond the Shabbat limit, a situation in which it is prohibited to go fetch it, he may call the animal and it will come to him on its own?
我们并不立防禁去禁人呼唤牲畜，虽可虑他会亲自去牵它回来。
And we do not issue a decree to prohibit calling the animal, lest he come to bring it himself.
这样看来，凡人要受损失、又并没有实在的干犯的，众贤便不立防禁。
Apparently, the Sages did not issue a decree in a case where one could incur a loss and there is no actual transgression committed.
这里也当如此：不该为可虑他去捣药、干犯 妥拉 之律，便禁人叫牲畜站在水里。
Here too, it should not be prohibited to stand his animal in water due to a decree lest he come to grind herbs and thereby violate a Torah prohibition.
拉维纳：那里牲畜的界限包在主人的界限之内，纵忘了出去牵它，也不越自己的界限，故不足为凭。
拉维纳 说：这一件引不出凭据来，因为那里的情形是：牲畜的安息日界限包在主人的界限之内。
And Ravina said: No proof can be cited from this case, as here it is a situation where the animal’s Shabbat limit was subsumed within the limit of its owner.
牲畜出了自己的安息日界限——牲畜的界限是按受托牧放它的牧人的界限定的。
The animal strayed beyond its own Shabbat limit, which is determined by the Shabbat limit of the shepherd entrusted with its herding.
但那牲畜仍在主人的界限之内，主人的界限比牧人的远。
However, the animal remained within the Shabbat limit of its owner, which extended beyond that of the shepherd.
因此主人可以呼唤那牲畜，叫它自己回来。
Consequently, the owner is permitted to call the animal so that it will return on its own.
纵他忘了、出去牵它，他也没有越过自己的安息日界限。
Even if he forgets and goes out to fetch the animal, he will not have gone beyond his Shabbat limit.
至于牲畜自己越了它的界限，那是不必顾念的。
The fact that the animal itself went beyond its Shabbat limit is of no concern.
拉夫纳赫曼·巴尔·以撒：捣药之禁本是诸 坦拿 之争——牛吃野豌豆秘结可否赶跑；拉瓦 断依 拉比奥沙亚。
拉夫纳赫曼·巴尔·以撒 说：为捣药之故而立防禁这一层，诸 坦拿 本来就有一争。
Rav Naḥman bar Yitzḥak said: The matter of the decree due to crushing herbs is itself subject to a dispute between the tanna’im.
因为一段 《巴拉伊塔》 里教过：牲畜吃了野豌豆，因此秘结、性命可虑，不可为通它的肠子而在院里赶它跑，因为医治是防禁所禁的。
As it was taught in a baraita: In the case of an animal that ate vetch, which caused a life-threatening case of constipation, one may not run it around in the courtyard to loosen its bowels due to the decree prohibiting healing.
拉比奥沙亚 却许了。
Rabbi Oshaya deems it permitted.
这样看来，牲畜可否医治，诸 坦拿 本有两说。
Apparently, the tanna’im disagree whether or not healing is prohibited with regard to animals.
革玛拉 又添一句：拉瓦 教过：这条 哈拉哈 依 拉比奥沙亚 的意思。
The Gemara adds that Rava taught: The halakha is in accordance with the opinion of Rabbi Oshaya.
回到那段 《巴拉伊塔》：母山羊不可带乳房上的兜袋——另一段却说可以。
夫子说：漏症者 也不可带着他那兜袋出去（那兜袋免他的衣裳被漏出之物沾污），母山羊也不可带着乳房上的兜袋出去。
The Master said: Neither may a zav go out with his pouch, which prevents his clothes from becoming sullied by his emissions, nor goats with the pouch that is on their udders.
革玛拉 问：另一段 《巴拉伊塔》 里岂不是教过：母山羊可以带着乳房上的兜袋出去么？
The Gemara asks: Wasn’t it taught in a different baraita: Goats may go out with the pouch that is on their udders?
拉夫犹大 解：缚紧的许，缚得松的禁——怕它掉下来，人便要去拾。
拉夫犹大 说：这不难。
Rav Yehuda said: This is not difficult.
这一段 《巴拉伊塔》 所论的，是紧紧缚在乳房上的兜袋。
This baraita is referring to a pouch that is tied tightly to the udder.
那是许的，因为不必虑那兜袋会掉下来。
It is permitted because there is no concern that the pouch will fall.
那一段 《巴拉伊塔》 所论的，是没有缚紧的兜袋。
That baraita is referring to a pouch that is not tightly tied.
那是禁的，因为可虑那兜袋掉下来，人便要去拾它。
It is prohibited because of the concern that the pouch will fall and a person will come to retrieve it.
拉夫约瑟：何必如此？这本是诸 坦拿 之争——拉比约西 一概禁，拉比犹大 分回奶与存奶。
拉夫约瑟 说：你把诸 坦拿 从世上除去了么？
Rav Yosef said: Have you removed the tanna’im from the world?
这本是诸 坦拿 所争的，正如我们在这一段密释纳里学过的：母山羊可以缚着乳房出去。
This is subject to a disagreement between the tanna’im, as we learned in our mishna: She-goats may go out with their udders bound.
拉比约西 禁牲畜带这几样出去，以为那都是重担，惟有母绵羊带着 凯武诺特 的一样例外。
Rabbi Yosei Rabbi Yosei prohibits the animals from going out with all of these items, as he considers them burdens, except for the ewes that are kevunot.
拉比犹大 说：母山羊安息日可以缚着乳房出去，那是为把奶回了、叫它止乳，好叫它容易受孕——那样的结是系得又紧又牢的。
Rabbi Yehuda says: Goats may go out on Shabbat with their udders bound to dry their milk supply and discontinue their lactation in order to facilitate conception, as in that case, they are tied with a tight, permanent knot.
但它们不可为存奶而缚着乳房出去，因为那样的结是系得松的。
However, they may not go out with their udders bound to conserve the milk, as in that case they are bound loosely.
这样看来，论到给母山羊乳房上系兜袋，诸 坦拿 里有从宽而许的，也有禁的。
Apparently, there are tanna’im who rule leniently with regard to attaching pouches to the udders of goats and permit the practice, and others prohibit doing so.
另一解：两段都依 拉比犹大——许的是为回奶，禁的是为存奶。
你若愿意，也可以这样说：这一段 《巴拉伊塔》 与那一段 《巴拉伊塔》 都是依 拉比犹大 的意思教的，纵然如此，也不难。
And if you wish, say instead: Both this baraita and that baraita were taught in accordance with the opinion of Rabbi Yehuda, and nevertheless it is not difficult.
这里许母山羊带着乳房上的兜袋出去，那一段 《巴拉伊塔》 所论的是为把奶回了的情形。
Here, where the goats are permitted to go out with a pouch on their udders, the baraita is referring to a case where it was done to dry their milk supply.
那里禁母山羊这样行，那一段 《巴拉伊塔》 所论的是为存奶的情形。
There, where goats are prohibited to do so, the baraita is referring to a case where it was done to conserve the milk.
拉比犹大 举安提阿一家的山羊为例：乳房大得拖地，人便给它们做了兜袋。
革玛拉 又添一句：一段 《巴拉伊塔》 里教过，拉比犹大 说：从前有一件事，安提阿 一家人的山羊，乳房大得拖在地上。
The Gemara adds: It was taught in a baraita that Rabbi Yehuda said: There was an incident involving the goats belonging to the residents of a house in Antioch whose udders were especially large and they would drag along the ground.
他们便给那些山羊做了兜袋，免得乳房被刮伤。
And they made pouches for them so that their udders would not get scratched.
相类一事：有人妻死撇下吃奶的儿子，无钱雇乳母，神迹使他生出乳房自奶其子。
革玛拉 引一段相类的 《巴拉伊塔》，其中众贤教过：从前有一件事，有一个人妻子死了，撇下一个吃奶的儿子，他又没有钱雇乳母。
The Gemara cites a related baraita in which the Sages taught: There was an incident where one man’s wife died, and she left him a son to nurse, and he did not have money to pay the wages of a wet-nurse.
神迹便为他行了：他生出两个乳房，像妇人的两个乳房一样，他就自己奶他的儿子。
And a miracle was performed on his behalf, and he developed breasts like the two breasts of a woman, and he nursed his son.
拉夫约瑟 叹其人之大；阿巴耶 反说其人之不体面——竟为他改了创造的次序。
拉夫约瑟 说：你来看，这人何等大，竟有这样大的神迹为他行了。
Rav Yosef said: Come and see how great this person is that a miracle of that magnitude was performed on his behalf.
阿巴耶 对他说：不然，这人何等不体面，竟为他把创造的次序改了。
Abaye said to him: On the contrary, how dishonorable is this person that the order of creation was altered on his behalf.
神迹诚然为他行了，只是行得叫他难堪、叫他不快。
A miracle was indeed performed on his behalf; however, it was performed in a demeaning and unpleasant manner.
拉夫犹大：供人口粮何等难，宁改创造的次序。拉夫纳赫曼：神迹常有，凭空生粮却未曾有。
拉夫犹大 又接着说：你来看，供给一个人的口粮是何等难的事。
Rav Yehuda added and said: Come and see how difficult it is to provide for a person’s sustenance.
难到一个地步，宁可为他把创造的次序改了——看去那反倒比给他一条谋生的路容易些。
It is so difficult that the order of creation had to be altered on his behalf, which was apparently easier than providing him a source of financial support.
拉夫纳赫曼 说：你要知道果然如此，因为神迹常有为人行的；至于家里凭空生出食物来，却还没有过。
Rav Naḥman said: Know that it is so, as miracles are often performed on a person’s behalf; however, it has not yet happened that food was miraculously created in a person’s home.
又一异事：人娶独臂之妇，至死不知。拉夫 叹妇之端庄，拉比希亚 说当叹那男人。
革玛拉 又述一件异事。
The Gemara relates another unusual story.
众贤教过：从前有一件事，有一个人娶了一个独臂的妇人，直到她死的那一日，他还不知道她是独臂的。
The Sages taught: There was an incident involving one man who married a one-armed woman, and he did not realize that she was one-armed until the day that she died.
拉夫 说：你来看，这妇人何等端庄，她丈夫竟不知道她这一层。
Rav said: Come and see how modest this woman was that her husband did not realize this about her.
拉比希亚 对他说：那本是她分内的举止，妇人照常情总是遮着自己的。
Rabbi Ḥiyya said to him: That is typical conduct for her, as a woman typically covers herself.
何况独臂的妇人，更要留意遮住自己的残缺。
All the more so a one-armed woman makes sure to cover her defect.
倒不如说：这男人何等端庄，竟不曾看出妻子身上这一层。
Rather, say: How modest was this man that he did not recognize this in his wife.
回到密释纳：莱武宾 是什么？拉夫胡纳 说成双缚在一处；「亲近」之义由雅歌 4:9 得证。
我们在这一段密释纳里学过：公绵羊可以带着 莱武宾 出去。
We learned in our mishna: Rams may go out levuvin.
革玛拉 问：莱武宾 是什么意思呢？
The Gemara asks: What is the meaning of levuvin?
拉夫胡纳 说：是成双缚在一处（תּוּתָרֵי）。
Rav Huna said: Tied [tutri] in pairs.
革玛拉 解说：从哪里看得出 莱武宾 这个字是「亲近」的说法呢？
The Gemara explains: From where may it be inferred that this word levuvin is a term of closeness?
因为经上写着：「你夺了我的心（לִבַּבְתִּנִי），我的妹子，我的新妇」（雅歌 4:9）。
As it is written: “You have drawn me near [libavtini], my sister my bride” (Song of Songs 4:9).
乌拉 另解：缚在心口上的兽皮，为叫狼不扑。何以单护公羊？末断因它们昂鼻左右张望，狼疑其欲扑。
乌拉 说：莱武宾 是人缚在公绵羊心口（לֵב）上的一块兽皮，为叫狼不扑它们。
Ulla said: Levuvin refers to animal hide that one ties over the hearts [lev] of rams so that wolves will not attack them.
革玛拉 问：狼单扑公绵羊，不扑母绵羊么？
The Gemara asks: Do wolves attack rams but do not attack ewes?
何以单给公的这一层护卫呢？
Why is this protection provided only to males?
革玛拉 答：因为公的走在群前。
The Gemara answers: Because the males walk at the head of the flock.
革玛拉 问：狼单扑群前的，不扑群后的么？
The Gemara asks: Do wolves attack the head of the flock but not the rear of the flock?
倒不如说，狼所以单扑公绵羊，是因为它们肥。
Rather, the wolves prey specifically on the rams because they are plump.
革玛拉 问：母绵羊里就没有肥的么？
The Gemara asks: Are there no plump ones among the ewes?
再者，狼晓得分辨这些肥的与那些瘦的么？
And furthermore, do the wolves know how to distinguish between these, the plump ones, and those, the thin ones?
倒不如说，狼所以单扑公绵羊，是因为它们昂着鼻子走，还左右张望。
Rather, the wolves prey specifically on the rams because they raise their noses and walk while looking to both sides.
狼便以为它们要扑上来。
The wolves think that they are preparing to attack them.
拉夫纳赫曼·巴尔·以撒 三解：缚在阳物底下，免其上母羊之身——以后款 舍胡佐特 反照可证。
拉夫纳赫曼·巴尔·以撒 说：莱武宾 是人缚在公绵羊阳物底下的一块兽皮，为叫它们不上母羊的身。
Rav Naḥman bar Yitzḥak said: Levuvin refers to animal hide that one ties under their male organ so that they will not mount the females.
我们从哪里推出这个意思来呢？
And from where do we derive that meaning?
因为后一款说：母绵羊可以带着 舍胡佐特 出去。
Because the latter clause states: Ewes may go out sheḥuzot.
舍胡佐特 是什么意思呢？
What is the meaning of sheḥuzot?
意思是人拿兽皮把它们的尾巴撩住（שֶׁאוֹחֲזִין），好叫公羊容易上它们的身。
It means that they fasten [she’oḥazin] their tails with animal hide so that the males may mount them more easily.
这样讲才在理：前一款所说的是为叫公羊不上母羊的身，后一款所说的是为叫公羊上它们的身。
It is reasonable to explain that the first clause refers to an action undertaken so that the males will not mount the females, and the latter clause to an action undertaken so that the males will mount them.
舍胡佐特 何以是「露出」之义？引箴言七章论恶妇的一节为证。
革玛拉 问：从哪里看得出 舍胡佐特 这个字是「露出」的说法呢？
The Gemara asks: From where may it be inferred that this word sheḥuzot is a term of exposure?
革玛拉 答：因为经上论一个恶妇说，有一个妇人来迎接他
The Gemara answers: As it is written in the description of a wicked woman: “And behold there met him a woman