64b.1
引证
接上：因为他们以目饱看赤露之体。
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因为他们以眼目饱看赤露之体。
they nourished their eyes from nakedness.
← 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 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。
接上：因为他们以目饱看赤露之体。
因为他们以眼目饱看赤露之体。
they nourished their eyes from nakedness.
拉夫舍舍特：经上何以把外面的妆饰（镯子）与里头的妆饰（库马兹）并列？为教人：看妇人一根小指头，如同看她的下体。
论到那一节所列的几样妆饰，拉夫舍舍特 说：经上何以把外面的妆饰（就是镯子）与里头的妆饰（就是 库马兹）并列呢？
With regard to the verse that lists the ornaments, Rav Sheshet said: For what reason did the verse list outer ornaments, i.e., a bracelet, with inner ornaments, i.e., a kumaz?
是要告诉你：凡定睛看妇人一根小指头的，就算是看了她赤露的下体。
To tell you that anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals.
他们所赎的，正是这看的罪。
The atonement was for the sin of looking.
新一段密释纳：妇人可以带着发丝出去，无论是自己的、别人的，还是牲畜的。
密释纳接着论安息日可以带着出去的与不可以带着出去的几样。
The mishna continues to discuss those items with which it is permitted to go out and those items with which it is prohibited to go out on Shabbat.
妇人可以带着安在头上的发丝出去，无论是她自己的头发作成的假发，还是别人的头发，还是牲畜的毛。
A woman may go out with strands of hair that she put on her head, whether they are from her own hair that she made into a wig, or whether they are from the hair of another, or whether they are from the hair of an animal.
又：托泰费特与缝住不会掉的萨尔维廷也可以带着出去。
妇人也可以带着那名叫 托泰费特 的首饰出去，并带着缝住了、掉不下来的 萨尔维廷 出去。
And a woman may go out with an ornament called totefet, and with sarvitin when they are sewn and will not fall.
毛帽与假发可以带进院子，不可带进公共区；耳中之布、鞋中之布、经期所用之布亦然。
她安息日可以戴着毛帽、或戴着假发到院子里去，只是不可带进公共区。
She may go out on Shabbat with a woolen cap or with a wig to the courtyard, although not to the public domain.
照样，她也可以带着塞在耳里的布出去，带着鞋里的布出去，并带着她为经期所垫的布出去。
And likewise she may go out with a cloth that is in her ear, and with a cloth in her sandal, and with a cloth that she placed due to her menstrual status.
又：口里含着胡椒、一粒盐或别样医治除臭之物也可以，只是不可在安息日头一回放进去；掉了也不可再放。
她安息日可以口里含着胡椒、含着一粒盐、或含着别样为医治、为除口臭而放的东西出去，只是不可在安息日头一回把这几样放进口里。
She may go out on Shabbat with pepper, or with a grain of salt, or anything placed in her mouth for healing or for preventing bad odor, as long as she does not put these objects in her mouth for the first time on Shabbat.
那东西若掉了出来，她也不可再放进去。
And if it fell out she may not replace it.
假牙以及（纳赫曼尼德注）金牙，拉比犹大·哈纳西许，众拉比禁。
假牙以及（纳赫曼尼德注）金牙，拉比犹大·哈纳西许人带着它出去，众拉比却禁。
A false tooth as well as (Ramban) a gold tooth, Rabbi Yehuda HaNasi permits going out with it, and the Rabbis prohibit doing so.
三样发丝何以都要提？单说自己的，便要疑别人的因可厌而禁。
我们在密释纳里学过：妇人可以带着几样发丝出去。
We learned in the mishna that a woman may go out with different strands of hair.
革玛拉 指出：这三样都非提不可。
The Gemara comments: And it is necessary to cite all of the cases.
密释纳若单教了她自己的头发，我就要说：她可以带着它出去，是因为那不可厌（本是她自己的头发）；既然如此，就不必虑她把发丝取下来、在公共区里带着走。
If the mishna taught us only with regard to her own hair, I would have said that she may go out with it because it is not repulsive, as it is her own hair; therefore, there is no concern lest she come to remove the strands and carry them in the public domain.
至于别人的头发（那是可厌的，颜色又与她自己的不同），你便要说不可，恐怕她害臊取下来，就在公共区里带着走了。
However, the hair of another, which is repulsive and a different color from hers, say no, she may not go out with it, due to concern lest she be embarrassed, remove it, and come to carry it in the public domain.
单说别人的，又要疑牲畜的因非同类而禁；故三样都提。
密释纳若教了她可以带着别人的头发出去，我就要说：她可以带着它出去，是因为那到底是与她同类的头发。
And if the mishna taught us that she is permitted to go out with the hair of another, I would have said that she may go out with it because it is hair of her own kind.
既然如此，那在她眼中便不可厌，她也就不至把它取下来。
Therefore, it is not repulsive in her eyes and she will not come to remove it.
至于牲畜的毛，既不与她同类，你便要说不可，恐怕她把它取下来。
However, the hair of an animal, since it is not of her own kind, say no, she may not go out with it due to concern lest she remove it.
所以这三样都非提不可。
Therefore, it is necessary to cite all three cases.
《托塞夫塔》：只是少女不可带着老妇的头发出去，老妇也不可带着少女的头发出去。
《托塞夫塔》 里教过：这是许的，只是少女不可带着老妇的头发出去，老妇也不可带着少女的头发出去。
It was taught in the Tosefta: It is permitted as long as a girl does not go out with the hair of an elderly woman, and an elderly woman does not go out with the hair of a girl.
老妇用少女的头发说得通（显得年轻），少女何以要用老妇的头发？答：因说了那一样，便连这一样也说了。
革玛拉 发难：所举老妇带着少女的头发出去那一样，本是说得通的，因为显得年轻于她有光彩。
The Gemara challenges: Granted, the Gemara cited the case of an elderly woman who goes out with the hair of a girl, as it is a reasonable scenario because it is flattering for her to look young.
只是少女何以要带着老妇的头发出去呢？
However, why would a girl go out with the hair of an elderly woman?
显得老迈于她是丢脸的，这情形本不像有。
Since it is demeaning for her to appear elderly, it is an unlikely scenario.
革玛拉 答：密释纳既教了老妇带少女的头发这一样，便连少女带老妇的头发那一样（虽不像有）也一并教了。
The Gemara answers: Since the mishna taught the case of an elderly woman with the hair of a girl, it also taught the improbable case of a girl with the hair of an elderly woman.
拉夫：凡众贤禁人带进公共区的首饰衣物，带进院子也禁——惟毛帽与假发例外。
密释纳里教过：妇人可以戴着毛帽、或戴着假发到院子里去。
It was taught in the mishna that a woman may go out with a woolen cap or with a wig to the courtyard.
拉夫 说：凡众贤禁人安息日带进公共区的首饰与衣物，带进院子也是禁的——恐怕她忘了就走到街上去；惟有毛帽与假发例外。
Rav said: With regard to all ornaments and garments with which the Sages prohibited going out into the public domain on Shabbat, it is also prohibited to go out with them into the courtyard due to the concern lest she forget and go out to the street, with the exception of a woolen cap and a wig.
拉比阿纳尼·巴尔·萨松 奉 拉比以实玛利 之名说：凡首饰都与毛帽同论。
拉比阿纳尼·巴尔·萨松 奉 拉比以实玛利 的名说：凡首饰在律上都与毛帽同论，都可以戴进院子。
Rabbi Anani bar Sason said in the name of Rabbi Yishmael: All ornaments have the same legal status as a woolen cap and may be worn into the courtyard.
密释纳单许毛帽与假发，依 拉夫 讲得通，依 Anani 却难；答：他所奉的是坦拿 拉比以实玛利·巴尔·约西 的名。
我们在密释纳里学过：戴着毛帽或假发到院子里去是许的。
We learned in the mishna that it is permitted to go out with a woolen cap or a wig into the courtyard.
诚然，依 拉夫 的意思讲得通，因为密释纳单许人戴毛帽与假发进院子。
Granted, according to the opinion of Rav the matter works out well, as the mishna allows one to go out into a courtyard only with a woolen cap and a wig.
只是依 拉比阿纳尼·巴尔·萨松 的意思，就难了。
However, according to the opinion of Rabbi Anani bar Sason, it is difficult.
革玛拉 答：拉比阿纳尼·巴尔·萨松 这条 哈拉哈 是奉谁的名说的呢？
The Gemara answers: In whose name did Rabbi Anani bar Sason say his halakha?
是奉 拉比以实玛利·巴尔·约西 的名；拉比以实玛利·巴尔·约西 是 坦拿，自有与密释纳所断相争的分量。
In the name of Rabbi Yishmael bar Yosei, and Rabbi Yishmael bar Yosei is a tanna and, as such, has the authority to dispute the determination in the mishna.
依 拉夫，毛帽假发何以独许？乌拉 说：免她在丈夫眼中失了姿色——引早代长老与 拉比阿奇瓦 论经期之妇妆饰的一段。
革玛拉 问：依 拉夫 的意思，毛帽与假发这两样有什么特别，密释纳竟许人戴着它们进院子呢？
The Gemara asks: And according to Rav, what is different about these, the woolen cap and the wig, that the mishna permitted going out into the courtyard with them?
乌拉 说：免得她在丈夫眼中失了姿色。
Ulla said: So that she will not become unappealing to her husband.
若把一切妆饰都禁了，就要落到那地步。
That would be the result if all ornamentation was prohibited.
因为一段 《巴拉伊塔》 里就「并患病的月经期的妇人（נִדָּתָהּ）」（利未记 15:33）一节教过：早代的长老说，这一节是要教我们，行经的妇人当在各样事上远离丈夫，如同被众贤逐出教门（מְנוּדֶּה）的人一样。
As it was taught in a baraita with regard to the verse: “And of her that is sick in her menstrual status [niddata]” (Leviticus 15:33), the Elders of the early generations said that this verse comes to teach us that the menstruating woman should be distanced from her husband in all senses, like a person ostracized [menudeh] by the Sages.
这就包括她不可把眼圈涂蓝，不可在脸上涂脂（פּוֹקֶסֶת），也不可穿彩色的衣裳妆饰自己。
This includes that she may not paint her eyes blue, and she may not rouge [pokeset] her face, and she may not adorn herself with colorful clothing.
直到 拉比阿奇瓦 来了，教说：你们若这样行，就叫她在丈夫眼中失了姿色，她丈夫末了要休她。
Until Rabbi Akiva came and taught: If you do so, you are making her unappealing to her husband, and her husband will consequently divorce her.
既然如此，就不该立这样过严的规矩。
Therefore, extreme strictures should not be instituted.
那么经上「并患病的月经期的妇人」一语，究竟是什么意思呢？
Rather, what is the meaning of that which the verse states: “And of her that is sick in her menstrual status”?
是说：血虽止住了，她在经期的禁分上仍旧是禁的，直到她下洁池的水里浸洗。
She shall remain prohibited in her menstrual status even after the flow of blood has stopped until she immerses in the water of a ritual bath.
拉夫：凡众贤为「看去像干犯」而禁的，纵在内室无人看见之处也禁。
拉夫犹大 说 拉夫 说：凡众贤因「看去像干犯」而禁的事，纵在最里头的内室、无人看得见之处，也是禁的。
Rav Yehuda said that Rav said: Wherever the Sages prohibited an action due to the appearance of prohibition, even in the innermost chambers, where no one will see it, it is prohibited.
众贤立禁的时候，并不分别情形。
When prohibiting an action, the Sages did not distinguish between different circumstances.
他们是一概都禁的。
They prohibited performing the action in all cases.
举一难：牲畜不可带塞住的铃铛出去（为着看去像干犯），另一段 《巴拉伊塔》 却许人塞住了在院里牵它走。
革玛拉 举一难。
The Gemara raises an objection.
我们在密释纳里学过：犹太人的牲畜安息日不可带着颈上的铃铛出去，纵那铃铛塞住了不出声也不可——那是为着看去像干犯，好像他牵牲畜赶集去。
We learned in the mishna that an animal belonging to a Jew may not go out on Shabbat with a bell around its neck, even though it is plugged and makes no sound, due to the appearance of prohibition, as it appears as if he were taking the animal to the marketplace.
另一段 《巴拉伊塔》 里却教过：他可以把牲畜颈上的铃铛塞住，牵着它在院里走。
And it was taught in another baraita: He may plug the bell on the animal’s neck and walk with it in the courtyard.
这样看来，众贤虽为「看去像干犯」而禁这一件事，在院子里却是许的。
Apparently, although the Sages prohibited this action due to the appearance of prohibition, they permitted it in the courtyard.
答：这一层本是诸坦拿之争，一段 《巴拉伊塔》 里教过——
革玛拉 答：这一层本是诸 坦拿 所争的，因为一段 《巴拉伊塔》 里教过：
The Gemara answers: It is subject to a dispute between tanna’im in this matter, as it was taught in a baraita: