← 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。
拉瓦 分别：拄杖不过为端正步子，不把全身压上去；木腿本是给人倚靠的，全身的重量都压在上头。
那不过是为端正他的步子、叫他身子挺直。
it is made merely to align his steps and straighten his posture.
他并不把全身的重量都压在它上头。
He does not completely lean all his weight on it.
这里论木腿，那本是给人倚靠的，他也实在把全身的重量都压在它上头。
Here, in the case of a wooden leg, it is made to lean on, and in fact he leans all his weight on it.
回到密释纳：漏症者的椅与撑具沾践踏之不洁，安息日不可带着出去，也不可进圣殿的院。
密释纳里教过：漏症者 的撑具与他的椅子沾践踏所致的不洁；安息日不可带着它们出去，也不可带着它们进圣殿的院。
It was taught in the mishna that the supports of a zav and his chair are subject to ritual impurity imparted by treading, and one may not go out with them on Shabbat, and one may not enter into the Temple courtyard with them.
在 拉比约哈难 面前诵密释纳的那位坦拿，却教作「可以带着它们进圣殿的院」。
在 拉比约哈难 面前诵 《密释纳》 的那位 坦拿，把这条 哈拉哈 教反了，作「可以带着它们进圣殿的院」。
The tanna, who recited mishnayot before Rabbi Yoḥanan, taught the opposite halakha in the mishna: One may enter into the Temple courtyard with them.
拉比约哈难 对他说：我教这撑具可以行脱鞋礼，你倒说可以进圣殿的院？当教作「不可」。
拉比约哈难 对他说：我教这撑具可以拿来行 脱鞋礼（可见它在各样上都算作鞋），你倒说可以带着它进圣殿的院么？
Rabbi Yoḥanan said to him: I teach that a woman may perform ḥalitza with this support, as it has the legal status of a shoe in every sense, and you say that one may enter the Temple courtyard?
这一段密释纳当这样教：不可带着它们进圣殿的院。
Teach the mishna in the following manner: One may not enter into the Temple courtyard with them.
洛克塔明是什么？拉比阿巴胡 说是肩上扛的木驴，拉瓦·巴尔·帕帕 说是高跷，拉瓦·巴尔·拉夫胡纳 说是面具。
我们在密释纳里学过：洛克塔明 是洁的。
We learned in the mishna that loketamin are pure.
革玛拉 问：洛克塔明 是什么呢？
The Gemara asks: What are loketamin?
拉比阿巴胡 说：那是木作的玩物，作驴的样子扛在肩上，看去像是那驴骑着人。
Rabbi Abbahu said: They are wooden toys in the shape of a donkey one carried on the shoulders, creating the impression that the donkey is riding him.
拉瓦·巴尔·帕帕 说：那是高跷——走泥地时免得沾污，或是为着玩耍。
Rava bar Pappa said: They are stilts used to avoid getting dirty when walking in mud or for amusement.
拉瓦·巴尔·拉夫胡纳 说：那是 面具。
Rava bar Rav Huna said: They are masks [peramei].
新一段密释纳：小男孩可以带着结出去，王子可以带着铃铛出去；人人都可以，众贤不过就当日通行的情形说罢了。
小男孩安息日可以带着几个结出去（那是民间的一样医法），王子可以带着铃铛出去。
Young boys may go out on Shabbat with knots as a folk remedy and princes with bells.
无论何人安息日带着这几样出去都是许的；只是众贤说话就当日通行的情形说罢了。
And any person is permitted to go out on Shabbat with those objects; however, the Sages spoke in the present, addressing situations that were prevalent.
这几个结是什么？一串传述末了到 拉夫犹大：那是茜草编的环，为着它医病的功效而系。
我们在密释纳里学过：小男孩安息日可以带着几个结出去。
We learned in the mishna that young boys may go out on Shabbat with knots.
革玛拉 问：这几个结是什么呢？
The Gemara asks: What are these knots?
阿达·马里 说 拉夫纳赫曼·巴尔·巴录 说 拉夫阿希·巴尔·阿维恩 说 拉夫犹大 说：那是茜草编的环，为着它医病的功效而系上的。
Adda Mari said that Rav Naḥman bar Barukh said that Rav Ashi bar Avin said that Rav Yehuda said: They are garlands of the madder plant that are tied for their medicinal qualities.
阿巴耶 说奶母对他说：三个环止住病势，五个环医好病，七个环连邪术也挡得住。
阿巴耶 说：奶母（他实是养他的那一位）论茜草医病的效验对我说：三个环止住病势、不叫它加重，五个环便医好那病，七个环连邪术也挡得住。
Abaye said: Mother, actually his foster mother, said to me about the healing properties of madder: Three garlands maintain the illness at its present state and prevent it from worsening, five garlands heal the illness, and seven are effective even against sorcery.
拉夫阿哈·巴尔·雅各 添许多条件；拉夫纳赫曼·巴尔·以撒 说：这样茜草便掉进坑里去了。
拉夫阿哈·巴尔·雅各 说：茜草所以有这功效，单指系了结的那人不看日头月亮、不见雨水，也听不见打铁的响声、听不见母鸡叫、听不见脚步声的情形。
Rav Aḥa bar Ya’akov said: And that benefit provided by the madder plant is specifically in a case where one on whom the knots were tied does not look at the sun and the moon, and does not see rain, and hears neither the sound of clanging iron, nor the sound of the hen, nor the sound of footsteps.
拉夫纳赫曼·巴尔·以撒 说：若是这样，茜草的效验便掉进坑里去了——条件既这许多，实在等于毫无用处。
Rav Naḥman bar Yitzḥak said: If that is the case, the remedial powers of the madder fell in a pit, i.e., if so many conditions exist, for all intents and purposes it provides no benefit at all.
茜草若真能医病，密释纳何以单说男孩？女孩岂不也用得着？何以单说小的？大人岂不也用得着？
革玛拉 问：茜草上这几个结若真有医病的效验，密释纳何以单说男孩呢？
The Gemara asks: If these knots in the madder plant have remedial qualities, why specifically were boys mentioned in the mishna?
女孩也一样得那医治的益处。
Even girls can benefit from the cure as well.
照样，密释纳何以单说小男孩呢？
By the same token, why specifically were young boys mentioned in the mishna?
大人也一样得那医治的益处。
Even adults can benefit from the cure as well.
改说：那结是孩子恋父时，父亲取右鞋的带子系在他左臂上；口诀是经匣（右手系左臂）。
倒不如说：这几个结究竟是什么呢？
Rather, what are these knots?
正如 阿维恩·巴尔·胡纳 说 拉夫哈马·巴尔·古尔亚 说：儿子恋着父亲、难与他分离，父亲便取右脚那只鞋的带子，系在孩子的左臂上，作个符，帮他胜过那恋慕。
Like that which Avin bar Huna said that Rav Ḥama bar Gurya said: A son who has longings for his father and has a difficult time leaving him, the father takes a strap from the right shoe and ties it on the boy’s left arm as a talisman to help the child overcome his longings.
这样的情形多在小孩子身上，尤其是男孩恋父——因为父亲养育儿子比养育女儿更多经手。
These feelings are more common in small children and especially in boys for their fathers, as fathers were more involved in raising their sons than they were in raising their daughters.
既然如此，众贤所许带着这几个结出去的，正是小男孩。
Therefore, the Sages allowed specifically young boys to go out with these knots.
论这一样规矩，拉夫纳赫曼·巴尔·以撒 说：你记那带子系在哪一边的口诀，是 经匣——那是用右手系在左臂上的。
With regard to this practice, Rav Naḥman bar Yitzḥak said: And your mnemonic for where to tie the strap is phylacteries, which are tied by the right hand on the left arm.
反过来行（取左鞋的带子系在他右臂上）是有险的，因为那要叫他的恋慕更甚。
And the opposite, tying the strap from the left shoe onto his right arm, is dangerous because it will exacerbate his longings.
又：阿维恩·巴尔·胡纳 奉 拉夫哈马·巴尔·古尔亚 之名说，安息日把空杯倒扣在肚脐上是可以的。
论到医治之法与安息日许不许行，革玛拉 又引那一位贤者论这几件事的话。
On the topic of the use of various forms of healing and medicinal practices and their permissibility on Shabbat, the Gemara cites additional statements by that Sage on these topics.
阿维恩·巴尔·胡纳 说 拉夫哈马·巴尔·古尔亚 说：安息日把盛过热水的空杯倒扣在肚脐上医病，尽可以那样行。
Avin bar Huna said that Rav Ḥama bar Gurya said: With regard to overturning an empty cup in which there had been hot water and placing it on one’s navel for healing purposes on Shabbat, he may well do so.
又：安息日拿油与盐抹身是许的。
阿维恩·巴尔·胡纳 又说 拉夫哈马·巴尔·古尔亚 说：安息日拿油与盐抹在身上是许的。
And Avin bar Huna said that Rav Ḥama bar Gurya said: It is permissible to smear oil and salt on oneself on Shabbat.
如 拉夫胡纳 自拉夫家、拉夫自 拉比希亚 家、拉比希亚 自拉比家出来喝醉了，师傅便拿油盐抹他们手掌脚掌，并说一句解酒的话。
正如这一件事：拉夫胡纳 从拉夫家里出来，拉夫从 拉比希亚 家里出来，拉比希亚 从拉比犹大·哈纳西家里出来，喝醉了的时候，那位夫子便取油与盐，抹在他们的手掌与脚掌上，说：这油怎样清，愿某人（某人的儿子，某氏所生）的酒也怎样清。
As in this case of Rav Huna, who departed from the house of Rav, and Rav, who departed from the house of Rabbi Ḥiyya, and Rabbi Ḥiyya, who departed from the house of Rabbi Yehuda HaNasi, when they were drunk, the rabbi would bring oil and salt and rub them on the palms of their hands and the soles of their feet and say: Just as this oil is clear, so let the wine of so-and-so, son of so-and-so, his mother, become clear.
意思就是：愿他们醒过酒来。
In other words, let them become sober.
他若取不着油与盐，或是那样不见效，便取封瓮口的泥，浸在水里，说：这封泥怎样清，愿某人（某人的儿子）的酒也怎样清。
And if he could not bring oil and salt, or if they did not work, he would bring the sealing clay of a barrel and soak it in water and say: Just as this sealing clay is clear, so let the wine of so-and-so, son of so-and-so, become clear.
又：安息日给脱了臼的颈项紧紧缠上，是许的。
阿维恩·巴尔·胡纳 又说 拉夫哈马·巴尔·古尔亚 说：安息日把脱了臼的人颈项紧紧缠住、好把它接回原处，是许的。
And Avin bar Huna said that Rav Ḥama bar Gurya said: It is permitted to strangle, i.e., tightly bandage the neck of one whose vertebra was dislocated in order to reset it, on Shabbat.
又：安息日生的婴孩紧紧裹起来（好把生产时错了位的肢体端正过来），尽可以那样行。
阿维恩·巴尔·胡纳 又说 拉夫哈马·巴尔·古尔亚 说：安息日生的婴孩紧紧裹起来、好把生产时错了位的肢体端正过来，尽可以那样行。
And Avin bar Huna said that Rav Ḥama bar Gurya said: With regard to tightly swaddling a baby born on Shabbat in order to align any limbs that may have been dislocated in birth, one may well do so.
两样传法：拉夫帕帕 把两条都归在 阿维恩·巴尔·胡纳 名下，拉夫泽维德 只归一条，裹婴那条归 拉巴·巴尔·巴尔·哈纳。
论 阿维恩·巴尔·胡纳 这几条 哈拉哈，传法有两样。
There were different versions with regard to the halakhot of Avin bar Huna.
拉夫帕帕 奉他的名教了两条论小儿的 哈拉哈，拉夫泽维德 奉他的名单教了一条论小儿的 哈拉哈。
Rav Pappa taught two halakhot with regard to children in his name and Rav Zevid taught one halakha with regard to a child in his name.
革玛拉 讲明：拉夫帕帕 教了两条论小儿的 哈拉哈，两条都奉 阿维恩·巴尔·胡纳 的名——就是论那几个结的一条，与论裹婴的一条。
The Gemara explains: Rav Pappa taught two halakhot with regard to children, and he taught both of them in the name of Avin bar Huna, i.e., the halakha with regard to knots and the halakha with regard to swaddling.
拉夫泽维德 单教了一条论小儿的 哈拉哈。
Rav Zevid taught one halakha with regard to a child.
头一条（论那几个结的）他是奉 阿维恩·巴尔·胡纳 的名教的。
The first, with regard to knots, he taught in the name of Avin bar Huna.
至于这一条（论裹婴的），他是奉 拉巴·巴尔·巴尔·哈纳 的名教的，因为 拉巴·巴尔·巴尔·哈纳 说：安息日把婴孩紧紧裹起来，尽可以那样行。
And this, with regard to swaddling, he taught in the name of Rabba bar bar Ḥana, as Rabba bar bar Ḥana said: With regard to tightly swaddling a baby on Shabbat, one may well do so.
阿巴耶 又述奶母的话：凡咒语都要连母亲的名字念，凡为医治所系的结都系在左边。
革玛拉 又引 阿巴耶 奉养他那位妇人之名论医治所说的几句话。
The Gemara cites additional statements said by Abaye in the name of the woman who raised him with regard to remedies.
阿巴耶 说，奶母对我说：凡所念的咒语，都要连那求医之人母亲的名字一同念；凡为医治所系的结，都系在左边。
Abaye said, Mother said to me: All incantations that are repeated are intoned using the name of the mother of the one requiring the incantation, and all knots tied for the purpose of healing are tied on the left.
又：凡定了遍数的咒语照所定的念，没有定遍数的念四十一遍。
阿巴耶 又说，奶母对我说：凡定了遍数的咒语，就照所定的念；没有定遍数的，便念四十一遍。
And Abaye said, Mother said to me: All incantations for which the number of times they must be intoned is specified, one recites them as they are specified; and those for which the number of times they must be intoned is not specified, one recites them forty-one times.
一段 《巴拉伊塔》：可带保胎石出去，奉 拉比梅伊尔 之名说连它的等重之物也可；拉夫耶马尔·巴尔·舍拉米亚 限之，阿巴耶 又问「等重之等重」，存疑。
众贤在一段 《巴拉伊塔》 里教过：安息日可以带着保胎石出去（那是免小产的）。
The Sages taught in a baraita: One may go out with a preservation stone, which prevent miscarriages, on Shabbat.
有人奉 拉比梅伊尔 的名说：连保胎石的等重之物也可以带着出去——就是拿一块石头或别样东西与保胎石称过、分量正相当的，那样的也一样有效。
They said in the name of Rabbi Meir that one may go out even with the counterweight of a preservation stone; i.e., a stone or another object that was weighed against and found equivalent to the weight of the preservation stone, which is also effective.
这一层从宽，不单指从前小产过、怕再小产的妇人；连从来不曾小产、单怕头一回小产的妇人也在内。
And this leniency applies not only to a woman who miscarried in the past and is concerned that she may miscarry again; rather, it applies even to a woman who never miscarried and is concerned lest she miscarry for the first time.
也不单指自知已经有孕的妇人；连疑心自己或者有孕、怕要小产的也在内。
And it applies not only to a woman who is aware that she is pregnant; rather, it applies even if a woman suspects that she may become pregnant and miscarry.
拉夫耶马尔·巴尔·舍拉米亚 奉 阿巴耶 的名说：这单指他偶然遇着一样东西、拿去与那保胎石称过、分量正相当的情形，不指人把东西改成与保胎石一样重的情形。
Rav Yeimar bar Shelamya said in the name of Abaye: And this applies only when he happened upon an object that was found equal to the preservation stone when he weighed it against that stone, not when one alters the object to equal the weight of the preservation stone.
阿巴耶 提出一难：等重之物的等重之物（就是人另遇着一样东西、拿它与保胎石的等重之物称过而定其分量的），在律上又当怎么论呢？
Abaye raised a dilemma: With regard to a counterweight to the counterweight, i.e., one who finds an object and determines its weight by weighing it against the counterweight of the preservation stone, what is its legal status?
妇人可不可以带着它进公共区呢？
May a woman go out into the public domain with it?
革玛拉 断道：这一难且存着不解。
The Gemara concludes: Let this dilemma stand unresolved.
阿巴耶 述奶母的方子：医一日之热，取一枚新铸的第纳尔到盐池去，称与它同重的盐，用一根发丝系在衣领口上。
阿巴耶 又说，奶母对我说：要医一日之热，当取一枚色白（就是新铸）的第纳尔，到盐池那里去，称出与它同重的盐来，拿一根头发作的线，把那盐系在衣领的口上。
And Abaye said, Mother said to me: To heal a fever of one day, let one take a pale, i.e., newly minted, dinar and go to the salt pools, and weigh its weight in salt against it, and let him bind the salt to the opening of the neckline of his garment with a thread made of hair.
不效便坐在岔路口，见大蚂蚁负物，收进铜管封铅六十印，摇起对它说：你的担子归我，我的担子归你；拉夫阿哈 说当说「我的与你的都归你」。
这方子若不见效，就叫他坐在岔路口上；见一只大蚂蚁负着东西，便把那蚂蚁收在一根铜管里，用铅封住，盖上六十个印，摇它、举起它，对它说：你的担子归我，我的担子（就是我这热病）归你。
And if this remedy is not effective, let him sit at a crossroads, and when he sees a large ant carrying something, he should take the ant and place it in a copper tube, and close it with lead, and seal it with sixty seals, and shake it, and lift it, and say to it: Your burden is upon me and my burden, my fever, is upon you.
拉夫阿哈·巴尔·拉夫胡纳 对 拉夫阿施 说：只怕先前已有别人遇见这只蚂蚁、用这法子把自己的病挪去了。
Rav Aḥa, son of Rav Huna, said to Rav Ashi: And perhaps a different person already found this ant and used this remedy to end his illness.
那样一来，他接了这蚂蚁的担子，便是把别人的病揽到自己身上。
In that case, by accepting the burden of the ant, he is bringing another’s illness upon himself.
倒不如叫他对那蚂蚁说：我的担子与你的担子都归你。
Rather, let him say to the ant: My burden and your burden are upon you.
再不效便取新瓶到河边，说「河啊河，借我一瓶水待客」，绕头七次，把水倒在身后，说「河啊河，把你给我的水收回去」。
那方子若不见效，就叫他取一个新瓶，到河边去，对河说：河啊河，借我一瓶水，我这里来了一位客。
And if that remedy is not effective, let him take a new jug, and go to the river, and say to it: River, river, lend me a jug of water for a guest who happened to come to me.
叫他把那瓶绕着自己的头转七次，把水倒在身后，对河说：河啊河，把你给我的水收回去罢——那来到我这里的客，当日来，当日也就去了。
And let him turn it around his head seven times, and pour out the water behind him, and say to it: River, river, take back the water that you gave me because the guest who happened to come to me came on its day and left on its day.
拉夫胡纳 另说一方。
拉夫胡纳 说：
Rav Huna said: