← 安息日卷总目·第八章 出运葡萄酒者
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 8 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 的答语：那几样虽量不相齐，却同合于商人售货的样品，故论搬出仍相并算。
这里也是一样：这几样既都合于商人售货时堆作一处的样品，论安息日搬出，它们便也相并算。
Here too, since these substances are suited to be piled together in the sample of a merchant seeking to sell them, they join together with regard to carrying out on Shabbat as well.
密释纳：人食以一枚干无花果为准，诸食彼此相并算；壳、核、蒂、麸、粗糠都不算在内。拉比犹大 独许扁豆的壳算入，因它与豆同煮同吃。
人搬出合于人吃的食物，有一枚干无花果那么多，进到安息日不许搬运的区里，便有责。
One who carries out a measure of foods fit for human consumption equivalent to a dried fig-bulk into a domain where carrying is prohibited on Shabbat is liable.
这些食物彼此相并算，凑成那个分量，因为各自的量本相齐。
And all those foods join together with one another to constitute that amount because they are equal in their measures.
这分量不算壳、不算核、不算蒂、不算麸（就是麦粒捣时脱下的那层皮），也不算留在面里的粗糠。
This amount is calculated without their shells, and their seeds, and their stems, and their bran, the husk that comes off of the wheat kernel when pounded, and their coarse bran that remains in the flour.
拉比犹大 说：壳一概不算在内，只有扁豆的壳是例外——它与扁豆同煮同吃，便与扁豆相并算，凑成有责之量。
Rabbi Yehuda says: None of the shells are calculated, except for the shells of lentils, which join together with the lentils to comprise the measure for liability because they are cooked and eaten with them.
以 面团举祭 之例相诘：面的麸与粗糠明明算在面团之内。阿巴耶 分说：论 面团举祭 与作饼，麸算；论安息日搬出，所计之物须是众人都合用的。
革玛拉 问：五谷的麸与粗糠竟不相并算么？
The Gemara asks: And do the bran and coarse bran of cereals not join together?
我们在一条密释纳里岂不是学过：面有五个四分之一 罗格 再多一点所作的面团，便有分出 面团举祭 之责？
Didn’t we learn in a mishna: Dough made from five-quarters of a log of flour and a bit more obligates one to separate ḥalla?
那个分量，是连它们（就是面）与它们的麸、它们的粗糠一并算在内的。
That amount includes them, the flour, and their bran, and their coarse bran.
可见麸与粗糠是与面相并算，凑成所需之量的。
Apparently, bran and coarse bran join together with the flour to constitute the requisite measure.
阿巴耶 说：论 面团举祭 与作饼，麸是与面相并算的，因为穷人所吃的饼正是麸面相和作成的。
Abaye said: Bran joins together with the flour with regard to ḥalla and the making of bread, since a pauper eats his loaf made from dough mixed with bran.
但论安息日搬出，所计的食物须是众人都合用的，因为那些量本小，是按要紧与否而定的。
However, with regard to carrying out on Shabbat, the food items in question must be suitable for all people, since the measures are small and are calculated by their significance.
密释纳只许扁豆的壳，《巴拉伊塔》 却连蚕豆的壳也许：一指新蚕豆，一指陈蚕豆。拉比阿巴胡 说陈壳的碎片看着像盘里的苍蝇，人不肯吃。
我们在密释纳里学过：壳不与食物相并算，凑不成那个分量。
We learned in the mishna that shells do not join together to constitute the measure of food.
拉比犹大 说：只有扁豆的壳是例外，因为它与扁豆同煮同吃。
Rabbi Yehuda says: Except for the shells of lentils because they are cooked and eaten with them.
革玛拉 问：这是说扁豆的壳相并算，蚕豆的壳倒不相并算么？
The Gemara asks: Is that to say that with lentils, yes, the shells do join together; but with beans, no, they do not?
一条 《巴拉伊塔》 里岂不是教说，拉比犹大 说：只有蚕豆与扁豆的壳是例外？
Wasn’t it taught in a baraita that Rabbi Yehuda says: Except for the shells of beans and lentils?
革玛拉 答：这不难：这一条 《巴拉伊塔》 说依 拉比犹大 蚕豆的壳与豆相并算，指的是新的、还鲜的蚕豆。
The Gemara answers: This is not difficult: This baraita, which teaches that, according to Rabbi Yehuda, shells of beans join together with the beans, is referring to new, fresh beans.
那一条密释纳说依 拉比犹大 蚕豆的壳不与豆相并算，指的是陈的蚕豆。
That mishna, which teaches that, according to Rabbi Yehuda, shells of beans do not join together with the beans, is referring to old beans.
革玛拉 问：陈蚕豆的壳何以不相并算呢？
The Gemara asks: Why do the shells of old beans not join together?
拉比阿巴胡 说：因为那些碎壳看着像盘里的苍蝇——人嫌恶它，不肯吃，就拣出去了。
Rabbi Abbahu said: Because their shell fragments look like flies in the dish; people are repulsed by those shell fragments, they do not eat them and discard them.
章末语：「我们必再回到你这里，一条大通则」——第七章（Kelal gadol）到此为止。本章自 67之间.17 起，先立安息日的大通则：忘了安息日之本的，多少个安息日只献一祭；知有安息日而忘了日子的，每一个安息日献一祭；知是安息日而忘了某样工是禁的，每一样工作之父献一祭。中间开列三十九样工作之父（73a），随后逐样细论其界限，播种、耕地、宰杀、鞣皮、书写、拆毁、锤末一下，逐样问「什么才算」。末了转到量：搬出各物到什么量才算要紧，麦秸牛一口、青草山羊一口、人食一枚干无花果，并论量不相齐的能否相并算。本卷二十四章，这是第七处。
第八章起首的密释纳：各样液体搬出到什么量才有责——酒够兑一杯，奶够一咽，蜜够涂疮，油够抹一个小肢体，水够蘸眼药布，其余一概四分之一 罗格。拉比西缅 说都是四分之一 罗格，且这些量单就收存之人说。
人把没有兑水的酒从私人区搬到公共区，或从公共区搬到私人区，须有兑一杯酒所用的分量，才算有责。
One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only for a measure equivalent to the wine typically diluted in a cup.
纯酒向来是要兑上水的。
Pure wine was diluted with water.
搬出酒而有责的量，须合于兑成一杯好酒所需的分量。
The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine.
搬出奶而有责的量，是一口所咽的分量。
The measure that determines liability for carrying out milk is equivalent to that which is swallowed in one gulp.
搬出蜜而有责的量，是够涂在磨破的疮上的分量。
The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing.
搬出油而有责的量，是够抹一个小肢体的分量。
The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb.
搬出水而有责的量，是够蘸湿眼药布的分量。
The measure that determines liability for carrying out water is equivalent to that which is used to rub and spread on an eye bandage.
搬出其余各样液体而有责的量，是四分之一 罗格。
And the measure that determines liability for carrying out all other liquids is a quarter of a log.
搬出各样污水而有责的量，也是四分之一 罗格。
And the measure that determines liability for carrying out all waste water is a quarter of a log.
拉比西缅 说：搬出各样液体而有责的量，一概是四分之一 罗格。
Rabbi Shimon says: The measure that determines liability for all liquids is a quarter of a log.
他又说：这几样量，都是单就那收存它们的人说的。
He further stated: And all these measures were only stated with regard to those who store them.
人把这些液体收存起来，正是表明他看它们为要紧。
One indicates that he considers these liquids significant by storing them.
人单为自己看为要紧的东西，搬出去才有责。
One is only liable for carrying out an object that is significant to him.
在别人看来这些量算不得什么的，他们搬出去便不有责。
Others, for whom these measures are insignificant, are not liable for carrying them out.
《托塞夫塔》 所说「一杯像样的酒」，就是祝谢用的那一杯；拉夫纳赫曼 奉 拉巴·巴尔·阿武赫 之名说，那一杯里须有四分之一 罗格 的四分之一的纯酒，兑上水正满四分之一 罗格。
一条 《托塞夫塔》 里教说：搬出酒而有责的量，是兑成一杯像样的酒所需的分量。
It was taught in a Tosefta: The measure that determines liability for carrying out wine is equivalent to the wine diluted for a significant cup of wine.
革玛拉 讲明：《托塞夫塔》 所说「一杯像样的酒」，指的是什么呢？
The Gemara explains: And what is the significant cup of wine to which the Tosefta referred?
就是祝谢时所举的那一杯。
It is a cup of blessing.
拉夫纳赫曼 又奉 拉巴·巴尔·阿武赫 之名说：祝谢所举的一杯，里头须有四分之一 罗格 的四分之一那么多的纯酒，好叫人兑上水之后，满满是四分之一 罗格。
And Rav Naḥman said that Rabba bar Avuh said: A cup of blessing must have a quarter of a quarter of a log of undiluted wine in it, so that one will dilute it with water, and the cup will contain a quarter of a log.
兑的比例，通例是三分水兑一分酒。
The ratio of dilution is typically three parts water to one part wine.
拉瓦 起首要引一条为证，话接在下一面。
拉瓦 说：我们也——
Rava said: We too