85a.1
引证
众贤有一口传：六掌之地里的五样种子，彼此不夺养分。
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众贤又有一口传：六掌之地里的五样种子，彼此并不夺养分。
And the Sages have an accepted tradition that five seeds in a six-handbreadth space do not draw sustenance from one another.
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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 24 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。
众贤有一口传：六掌之地里的五样种子，彼此不夺养分。
众贤又有一口传：六掌之地里的五样种子，彼此并不夺养分。
And the Sages have an accepted tradition that five seeds in a six-handbreadth space do not draw sustenance from one another.
众贤的口传何以靠得住？据申命记 19:14「先人所定的地界」。那「先人」是谁？是创世记 36:20 的何利人——他们精于安置土地，嗅地土而知所宜；又称希未人，因像蛇一般尝地土。拉夫阿哈·巴尔·雅各 另解「何利」为「成了自由人」。
革玛拉 问：众贤既有这样的口传，我们从哪里知道那口传是靠得住的、是有分量的呢？
The Gemara asks: And from where do we derive that when the Sages have an accepted tradition it is a substantial matter, meaning that the tradition is reliable?
拉比希亚·巴尔·阿巴 奉 拉比约哈难 之名说：经上所写「在耶和华你神所赐你承受为业之地，不可挪移你邻舍的地界，就是先人所定的」（申命记 19:14），是什么意思呢？
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: What is the meaning of that which is written: “You shall not cross your neighbor’s border, which they of the old times have set in your inheritance that you shall inherit” (Deuteronomy 19:14)?
意思是：先人所定的界限——就是他们为各样植物所定的地步——你不可挪移。
It means that you shall not cross the border that the early generations set, establishing the parameters necessary for each plant.
革玛拉 问：「先人所定的」一语是什么意思呢？
The Gemara asks: What is the meaning of the phrase: The early generations set?
拉比撒母耳·巴尔·纳赫马尼 奉 拉比约拿单 之名说：经上所写「那地原有的居民、何利人西珥的子孙记在下面：就是罗坍、朔巴、祭便、亚拿」（创世记 36:20），是什么意思呢？
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which was written: “These are the sons of Seir the Horite who inhabit the land, Lotan and Shoval and Zibeon and Ana” (Genesis 36:20)?
难道别人都是住在天上的，以致经文非点明这几位是「那地的居民」不可么？
And is everyone else inhabitants of the heavens, that it was necessary for the verse to emphasize that these inhabit the land?
倒不如说：意思是他们精于安置这地，因为他们常说：这一竿长的地宜种橄榄树，这一竿长的宜种葡萄，这一竿长的宜种无花果。
Rather, it means that they were experts in the settlement of the land, as they would say: This tract of land that is the full length of a rod is fit for olive trees; this full length of a rod is fit for grapes, this full length of a rod is fit for figs.
这一族所以称为何利人〔חֹרִי〕，是因为他们嗅〔מְרִיחִים〕那地土，辨明其中宜种什么。
And the members of this tribe were called Horites [ḥori] since they smelled [heriḥu] the earth to determine what is fit to be grown there.
这处暗合，是把 海特 与 雷什 两个字母对调而来的。
The allusion is based on a transposition of the letters ḥet and reish.
至于西珥的先民何以又称为希未人〔חִוִּי〕（见创世记 36:2），拉夫帕帕 说：因为他们像蛇〔חִוְיָא〕一样尝那地土，按滋味断定其中该种什么。
And in explanation of why the early inhabitants of Seir were called Hivites [ḥivi] (see Genesis 36:2), Rav Pappa said: Because they would taste the earth like a snake [ḥivya] and determine what should be grown there according to the taste.
拉夫阿哈·巴尔·雅各 说：他们所以称为何利人〔חֹרִי〕，是因为以扫的子孙把他们从地上赶了出去，他们的家业尽失，倒成了自由之人〔בְּנֵי חוֹרִין〕。
Rav Aḥa bar Ya’akov said that they were called Horites [ḥori] because they became free [benei ḥorin] of their possessions when the children of Esau drove them from their lands.
他们本来的名字原是希未人。
Their primary name was actually Hivites.
拉夫阿西 说那六掌见方是净空之数，不算畦埂。埂宽多少？拉比犹大 说如一脚之宽，据申命记 11:10「用脚浇灌，像浇菜园一样」。
论这条 哈拉哈 本身，拉夫阿西 说：密释纳所说六掌见方的菜圃，是指里头净有六掌见方，不算它四围的畦埂——那埂是要另加在总数之外的。
With regard to the halakha itself, Rav Asi said: The garden bed in the mishna whose area is six by six handbreadths is one whose internal area is six by six handbreadths excluding the area of its boundaries, which must be added to the total area.
一条 《巴拉伊塔》 里也这样教说：菜圃里头净有六掌见方。
That was also taught in a baraita: The internal area of a garden bed is six by six handbreadths.
革玛拉 问：它的畦埂该有多宽呢？
The Gemara asks: How much is the size of its boundaries?
革玛拉 答：正如我们在一条密释纳里学过的，拉比犹大 说：埂的宽窄如一只脚的宽窄。
The Gemara answers, as we learned in a mishna that Rabbi Yehuda says: The width of the border is like the width of a foot.
拉比泽拉 说——也有人说是 拉比哈尼纳·巴尔·帕帕 说的——拉比犹大 这话是什么缘故呢？
And Rabbi Zeira said, and some say it was Rabbi Ḥanina bar Pappa who said: What is the reason for the statement of Rabbi Yehuda?
因为经上写着：「用脚浇灌，像浇菜园一样」（申命记 11:10）——意思是：人的脚既有一掌宽，那菜畦之间人走着浇水的埂也是一掌宽。
As it is written: “And you water it with your foot like a garden of herbs” (Deuteronomy 11:10), meaning that just as one’s foot is a handbreadth wide, so too, the boundary between garden beds where one walks to water plants is also a handbreadth wide.
拉夫 说密释纳所论是孤立的一畦，四围没有别畦；若在众畦之中，种这么多样便不许。又问四角岂不还有空处——拉夫 门下说那是把五样种满了四角的情形；那么何不种在外沿、不填满里头呢？
拉夫 说：我们在密释纳里学的「一畦之内可种五样种子而不犯杂种之禁」，所指的是荒僻处所孤立的一畦，四围没有别的作物。
Rav said: When we learned in the mishna that one may plant five kinds of seeds within a garden bed without violating the prohibition of diverse kinds, we learned this with regard to a garden bed in a desolate area not surrounded by other plants.
那一畦若在众畦之中，便不许在那里种这许多样，因为各畦的种子要彼此相混。
However, if the garden bed is among other garden beds, it is prohibited to plant that many species there because seeds from the different beds will intermingle.
革玛拉 问：密释纳既论的是孤立的一畦，那四角岂不还有空处，可以再种几样而不犯杂种之禁么？
The Gemara asks: If the mishna is dealing with a solitary garden bed, isn’t there space in the corners, where more species of seeds could be planted without encountering the prohibition of diverse seeds?
拉夫 门下奉 拉夫 之名教说：拉夫 那话所指的，是人把那五样种子种满了畦的四角、角上再没有余地容别样的情形。
The school of Rav taught in the name of Rav: Rav’s statement is referring to a case where one fills the corners of the flowerbed with the five species of seeds, leaving no room in the corners for other varieties.
革玛拉 问：那么何不种在外沿、不去填满里头，好多添几样种子呢？
The Gemara asks: And let him plant on the outside and not fill up the inside, to increase the different seed types instead of filling up the corners.