59b.1
引证
接上：像 拉比阿奇瓦 为妻子打的那一顶。
-
像 拉比阿奇瓦 为自己妻子打的那一顶。
like the one that Rabbi Akiva made for his wife.
← 安息日卷总目·第六章 妇人带什么出去
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 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。
接上：像 拉比阿奇瓦 为妻子打的那一顶。
像 拉比阿奇瓦 为自己妻子打的那一顶。
like the one that Rabbi Akiva made for his wife.
《托塞夫塔》三说：拉比梅伊尔 说带出去须献赎罪祭，众拉比说按理不可、出去了免责，拉比以利以谢 说按理可以。
就着这题，众贤在 《托塞夫塔》 里教过：妇人安息日不可带着金城冠进公共区。
And on this subject, the Sages taught in the Tosefta: A woman may not go out into the public domain on Shabbat with a city of gold ornament.
她若带着它进了公共区，就要献赎罪祭——这是 拉比梅伊尔 的意思。
And if she went out with it into the public domain she is liable to bring a sin-offering; that is the statement of Rabbi Meir.
众拉比却说：按理她不可带着它出去，出去了却免责。
And the Rabbis say: She may not go out with it ab initio, and if she went out she is exempt.
拉比以利以谢 说：按理妇人便可以带着金城冠出去。
And Rabbi Eliezer says: A woman may go out with a city of gold ornament ab initio.
三说所争何在？照明 以为是重担，众拉比以为是妆饰而虑她取下炫人，以利以谢 以为戴它的必是贵妇、贵妇不取下来炫人。
革玛拉 讲明：他们所争的是哪一条道理呢？
The Gemara explains: With regard to what principle do they disagree?
拉比梅伊尔 所持的是：那算重担，不算妆饰；人把重担带进公共区，是要献赎罪祭的。
Rabbi Meir holds that it is considered a burden and not an ornament, and one who carries a burden into the public domain is liable to bring a sin-offering.
众拉比所持的是：那是妆饰。
And the Rabbis hold that it is an ornament.
既是妆饰，他们何以仍禁人戴着它进公共区呢？
Why, then, did they prohibit going out into the public domain wearing it?
是可虑她把它取下来给人看，就在公共区里带着走了。
They are concerned lest she remove it, and show it to another, and come to carry it in the public domain.
拉比以利以谢 所持的是：戴着金城冠出去的是哪一等人呢？
And Rabbi Eliezer holds: Whose manner is it to go out with a city of gold ornament?
惟有贵妇；那就不必虑了，因为贵妇不把首饰取下来给人看。
Only an important woman, and in that case there is no concern, as an important woman does not remove ornaments and show them to others.
转论别样首饰：珂莉拉一件，拉夫 禁而 撒母耳 许。
论过安息日带着金城冠进公共区之后，革玛拉 又论别样首饰。
After discussing going out into the public domain on Shabbat with a city of gold ornament, the Gemara discusses other ornaments.
诸 阿摩拉 就 珂莉拉 一件有一争——那是冠状的一件首饰。
There is a dispute among amora’im with regard to a kelila, which is a tiara-like ornament.
拉夫 禁人带着它出去，撒母耳 却许。
Rav prohibited going out with it, and Shmuel permitted doing so.
所争的界限：全金属的人人说禁，织物镶金的才有争——拉夫 以金为主，撒母耳 以织物为主。
革玛拉 定这一争的界限：金属作的 珂莉拉，人人都认是禁人带着它进公共区的。
The Gemara sets the parameters of the disagreement: With a kelila made of metal, everyone agrees that it is prohibited to go out into the public domain.
他们所争的，是织物上镶了金属的那一样。
Where they disagree is in the case of a woven fabric inlaid with metal.
一位（就是 拉夫）所持的是：那样的首饰以金属为主，所以是禁的。
One Sage, Rav, holds that in that type of ornament the metal is the primary element, and it is prohibited.
一位（就是 撒母耳）所持的是：那样的首饰以织物为主，所以是许的。
And one Sage, Shmuel, holds that the woven fabric is the primary element, and it is consequently permitted.
拉夫阿施 传作从宽的一样：织物的人人都许，所争的是金属的——撒母耳 说戴它的必是贵妇。
拉夫阿施 把这一争传作从宽的一样，说：织物作的 珂莉拉，人人都认是许人带着它进公共区的。
Rav Ashi taught this disagreement with a lenient interpretation, as he said: With a kelila of woven fabric, everyone agrees that it is permitted to go out into the public domain.
他们所争的，是金属作的那一样。
Where they disagree is in the case of a metal ornament.
一位（就是 拉夫）所持的是：那是禁的，因为可虑她把它取下来给人看，就在公共区里带着走了。
One Sage, Rav, holds that it is prohibited because there is concern lest she remove it, and show it to another, and come to carry it in the public domain.
一位（就是 撒母耳）所持的是：那是许的。
And one Sage, Shmuel, holds that it is permitted.
戴着 珂莉拉 出去的是哪一等人呢？
Whose manner is to go out with a kelila ornament?
惟有贵妇；贵妇是不把首饰取下来给人看的。
Only an important woman; and an important woman does not remove ornaments and show them to others.
拉夫撒母耳·巴尔·巴尔·哈纳 提醒因病忘学的 拉夫约瑟：你曾明明奉 拉夫 的名对我们说过，珂莉拉是许的。
就着这题，拉夫撒母耳·巴尔·巴尔·哈纳 对 拉夫约瑟 说（拉夫约瑟 因病把所学的忘了）：你曾明明奉 拉夫 的名对我们说过：论 珂莉拉，安息日带着它进公共区是许的。
On the same topic, Rav Shmuel bar bar Ḥana said to Rav Yosef who, due to illness, forgot his learning: You explicitly said to us in the name of Rav: With regard to a kelila, it is permitted to go out into the public domain on Shabbat.
有一日人告诉 拉夫：一个高大的跛子到尼哈尔德阿来，讲珂莉拉是许的。拉夫 断定那是利未，且知 拉比阿费斯 已死。
革玛拉 述说：有一日，人对 拉夫 说：有一个高大的人到 尼哈尔德阿 来，走路一瘸一拐的。
The Gemara relates that one day they said to Rav: A great, tall man came to Neharde’a and he was limping.
他讲说：论 珂莉拉，安息日带着它进公共区是许的。
And he taught: With a kelila, it is permitted to go out into the public domain on Shabbat.
拉夫 说：那高大而瘸腿的人是谁呢？
Rav said: Who is a great, tall man who limps?
是 利未。
Levi.
由此可推：拉比阿费斯 已经死了，如今在 以色列地 坐学院之首的是 拉比哈尼纳。
Conclude from this that Rabbi Afes passed away and Rabbi Ḥanina is sitting at the head of the yeshiva in Eretz Yisrael in his place.
既然如此，利未 便没有可坐在他面前受学的人了，所以到这里来。
And, consequently, Levi had no one before whom to sit and study and he came here.
拉比阿费斯 作学院之首的日子，拉比哈尼纳 素常坐在学舍外头。
As long as Rabbi Afes headed the yeshiva, Rabbi Ḥanina would sit outside the study hall.
他若进学舍，便是认了 拉比阿费斯 的权柄。
Entering the study hall would indicate that he accepted the authority of Rabbi Afes.
拉比哈尼纳 既是大人物，不肯这样行。
Rabbi Ḥanina, who was a great man, refused to do so.
利未 为敬重 拉比哈尼纳，便与他一同以同辈的身分坐在学舍外头。
In deference to Rabbi Ḥanina, Levi would sit with him as a colleague outside the study hall.
如今 利未 既从 以色列地 来了，可见 拉比阿费斯 必是死了。
When Levi arrived from Eretz Yisrael, it was clear that Rabbi Afes must have died.
利未 论学问论年岁都自以为与 拉比哈尼纳 相当，不愿屈在他权柄之下，就定意往别处、往巴比伦去。
Levi, who considered himself Rabbi Ḥanina’s equal in terms of both scholarship and age, did not want to defer to Rabbi Ḥanina’s authority and decided to go to elsewhere, to Babylonia.
拉夫 何以断得这样准？两层缘故：一则若死的是 Ḥanina，利未便当服 Afes；二则拉比犹大·哈纳西临终有言，义人所定的必然成立。
革玛拉 问：拉夫 怎么单单断出这一层来呢？
The Gemara asks: How did Rav arrive at that particular conclusion?
或者是 拉比哈尼纳 死了，拉比阿费斯 照旧坐学院之首；利未 没有可与他同坐在学舍外头的人，所以到这里来，岂不也说得通么？
And perhaps Rabbi Ḥanina died and Rabbi Afes remained standing in his position at the head of the yeshiva as he stood previously; and Levi had no one with whom to sit outside the study hall, and that is why he came here?
革玛拉 答：那是不能的，有两层缘故。
The Gemara answers that that could not be the case for two reasons.
头一层：若真是 拉比哈尼纳 死了，利未 便当服在 拉比阿费斯 的权柄之下。
First, if it were so, that Rabbi Ḥanina died, Levi would have been subject to the authority of Rabbi Afes.
他从前不进学舍，单是为敬重 拉比哈尼纳 的缘故。
It was only in deference to Rabbi Ḥanina that Levi did not enter the study hall.
再者：拉比哈尼纳 断不至于死了而没有坐过学院之首，因为拉比犹大·哈纳西临终吩咐说：拉比哈玛之子哈尼纳 当坐学院之首。
And furthermore, it could not be that Rabbi Ḥanina died and did not reign as head of the yeshiva, as when Rabbi Yehuda HaNasi died, he said in his dying testament: Ḥanina, son of Rabbi Ḥama, shall sit at the head of the yeshiva.
论义人，经上写着：「你定意要做何事，必然给你成就；亮光也必照耀你的路」（约伯记 22:28）。
And of the righteous it is written: “You will decree a saying and it will be established for you, and the light will shine on your ways” (Job 22:28).
「拉比哈尼纳 当坐学院之首」这话既出于义人拉比犹大·哈纳西的口，断没有不成就的理。
Since the statement that Rabbi Ḥanina will serve at the head of the yeshiva crossed the lips of a righteous person, Rabbi Yehuda HaNasi, it is inconceivable that it would not have been realized.
利未在尼哈尔德阿一讲，全城便有二十四个妇人戴着珂莉拉出去；拉巴·巴尔·阿武赫 在梅霍扎一讲，单一条巷道里就出去十八个。
革玛拉 回到 珂莉拉 这一题。
The Gemara returns to the subject of kelila.
利未 在 尼哈尔德阿 讲说安息日戴着 珂莉拉 进公共区是许的，那时全 尼哈尔德阿 便有二十四个妇人戴着 珂莉拉 出去。
When Levi taught in Neharde’a that with the kelila ornament, one is permitted to go out into the public domain on Shabbat, twenty-four women wearing the kelila ornament went out into the public domain from all of Neharde’a.
拉巴·巴尔·阿武赫 在 梅霍扎 讲说 珂莉拉 是许的，那时单一条巷道里就出去十八个妇人戴着 珂莉拉。
When Rabba bar Avuh taught in Meḥoza that the kelila ornament is permitted, eighteen women wearing the kelila ornament went out from one alleyway.
梅霍扎 是通商的富城，那里的妇人多有贵重首饰。
Meḥoza was a wealthy mercantile city, and many women there owned precious jewelry.
拉夫犹大 说 拉夫撒母耳 说：妇人可带着金带出去。一说那是织物镶金的，拉夫萨夫拉 比之镀金的斗篷。
拉夫犹大 说 拉夫撒母耳 说：妇人安息日可以带着贵重的 金带 进公共区。
Rav Yehuda said that Rav Shmuel said: With a precious gilded belt [kamra], a woman is permitted to go out into the public domain on Shabbat.
有人说，他所指的是织物作、上头镶金的腰带。
Some say that he was referring to a belt made of woven fabric and inlaid with gold.
拉夫萨夫拉 说：那是许的，正如镀金的斗篷是许的一样。
And Rav Safra said: It is permitted just as it is permitted in the case of a gilded cloak.
另一说：那是全金属的腰带；拉夫萨夫拉 比之列王全金的带。
也有人说，他所指的是全用金属作的腰带。
And some say that it is referring to a belt made entirely of metal.
拉夫萨夫拉 说：那是许的，正如安息日可以带着列王全金作的带进公共区一样。
And Rav Safra said: It is permitted just as it is permitted to go out into the public domain on Shabbat with the belt of kings made entirely of gold.
拉维纳 问：金带束在布腰带外头如何？拉夫阿施 说：两条腰带本非常情，其中一条便算重担。
拉维纳 对 拉夫阿施 说：金带束在另一条 布腰带 外头带着出去，这条 哈拉哈 该怎么定呢？
Ravina said to Rav Ashi: With regard to going out with a gilded belt over another belt [hemyana], what is the halakha?
他对他说：你说的是两条腰带；人束两条腰带断然不是常情。
He said to him: Two belts you said; it is certainly uncommon to wear two belts.
既然如此，其中一条便算作重担了。
Therefore, one of them is a burden.
拉夫阿施 说：这一样短斗篷，有系带的可以带着出去，没有的便不可。
拉夫阿施 说：这一样短斗篷，若有短带可以系住它，便许人带着它出去；若没有，就不可。
Rav Ashi said: This short cloak; if it has short straps with which to tie it, it is permitted to go out with it, and if not, it is prohibited.
卡特拉 是什么？颈上垂着的一小片围兜。密释纳所说的 鼻环 是鼻环，不是耳环。
我们在密释纳里学过：妇人安息日不可带着 卡特拉 出去。
We learned in the mishna: And a woman may not go out on Shabbat with a katla.
革玛拉 讲明：卡特拉 是什么呢？
The Gemara explains: What is a katla?
是颈上垂着的一样小围兜。
A type of small bib hung from the neck.
密释纳所说、妇人安息日不可带着出去的 鼻环，是戴在鼻上的，不是戴在耳上的。
The nezamim mentioned in the mishna with which a woman may not go out on Shabbat refer to nose rings, not earrings.
「没有印的戒指」——由此可推有印的便要献赎罪祭；可见有印的戒指于妇人不算妆饰。
我们在密释纳里学过：也不可带着没有印的戒指出去。
We learned in the mishna: Nor with a ring that has no seal on it.
由此可推：戒指若有印，她就要献赎罪祭。
By inference: If it does have a seal on it, she is liable to bring a sin-offering.
惟有带着没有印的戒指出去才免献祭——那是妆饰；至于有印的戒指（那素常是男人拿来盖文书的），于妇人在安息日便算重担。
She is only exempt from bringing a sacrifice when she goes out with a ring that does not have a seal on it, which is an ornament; however, a ring with a seal on it, typically used by men for sealing documents, is considered a burden for a woman on Shabbat.
这样看来，那样的戒指不算妆饰。
Apparently, that ring is not an ornament.
《器皿卷》的密释纳却说：妇人的首饰沾得不洁，其中戒指无论有印没印都在内。
革玛拉 举 《器皿卷》 卷的一段密释纳相难：妇人的首饰沾得不洁。
The Gemara raises a contradiction from a mishna in tractate Kelim: Women’s ornaments can become ritually impure.
妇人的首饰是这几样：围兜、耳环、指环，并戒指——无论它有印没有印——还有鼻环。
And these are women’s ornaments: Bibs; earrings; and rings; and a ring whether it has a seal on it or whether it does not have a seal on it; and nose rings.
这样看来，连有印的戒指也算作妇人的首饰。
Apparently, even a ring that has a seal on it is considered a woman’s ornament.
拉比泽拉 解：我们这段密释纳是 拉比尼希米 的意思，《器皿卷》那一段是众拉比的意思。
拉比泽拉 说：这不难。
And Rabbi Zeira said: This is not difficult.
倒不如说：我们这一段密释纳分有印没印，那是 拉比尼希米 的意思；《器皿卷》 卷那一段不分戒指有印没印，那是众拉比的意思。
Rather, this ruling in our mishna, which distinguishes between a ring with a seal and a ring without a seal, is in accordance with the opinion of Rabbi Neḥemya; that ruling in the mishna in tractate Kelim, which does not distinguish between rings, is in accordance with the opinion of the Rabbis.
一段 《巴拉伊塔》：金属的戒指配珊瑚的印便沾不洁，珊瑚的戒指配金属的印便是洁的；拉比尼希米 说当随它的印，牛轭随它的销子。
因为一段 《巴拉伊塔》 里教过：戒指若是金属作的、印是珊瑚作的，它便沾得不洁，因为那戒指以金属为主，金属正是沾得不洁的材料。
As it was taught in a baraita: If the ring were made of metal and its seal was made of coral, it can become ritually impure because the primary component of the ring is metal, a material that can become ritually impure.
戒指若是珊瑚作的、印是金属作的，它便是洁的、不沾不洁。
If the ring were made of coral and its seal of metal, it is ritually pure and cannot become ritually impure.
拉比尼希米 却判它沾不洁，因为 拉比尼希米 素常说：论戒指，当随它的印——印若是沾得不洁的材料作的，整个戒指便沾得不洁；印若是不沾不洁的材料作的，整个戒指便仍是洁的。
Rabbi Neḥemya deems it ritually impure, as Rabbi Neḥemya would say: With regard to a ring, follow its seal; if the seal were made of material that can become ritually impure, the entire ring can become ritually impure, and if it were made of material that cannot become ritually impure, the entire ring remains pure.
论牲畜的轭也是一样：当随它的销子。
The same is true with regard to a yoke of an animal: Follow its rods.
销子是插在轭上、把轭缚在牲畜身上的；整个轭沾不沾得不洁，全看销子是什么材料作的。
Rods are placed in the yoke to fasten it to the animal; the component material of the rods determines whether or not the entire yoke can become ritually impure.