99a.1
引证
再者，钩在钮扣里、把幔子彼此连住的那些钩子，看着像天上的星。
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再者，那些钩在钮扣里、把幔子彼此连住的钩子，看着像天上的星。
Additionally, the clasps in the loops, which connected the curtains to one another, looked like stars in the sky.
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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 7 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。
再者，钩在钮扣里、把幔子彼此连住的那些钩子，看着像天上的星。
再者，那些钩在钮扣里、把幔子彼此连住的钩子，看着像天上的星。
Additionally, the clasps in the loops, which connected the curtains to one another, looked like stars in the sky.
众贤教说：下层幔子是蓝紫朱红并细麻作的，上层是山羊毛作的；然而所说上层的智慧反倒更大——出埃及记 35:25 说「心中有智慧的妇女」，35:26 说「心里受感动的妇女」。拉比尼希米 说那毛是就着山羊洗、就着山羊纺的。
我们的众贤教说：圣所里下层的幔子是用蓝色羊毛、紫色羊毛、朱红色羊毛并细麻作的；上层的幔子却是山羊毛作的，虽然那料子算是粗贱寻常的。
Our Sages taught: The bottom curtains in the Tabernacle were made of sky blue wool, and of purple wool, and of scarlet wool, and of fine linen; and the top curtains were made of goat hair, even though that material is considered to be inferior and common.
然而经上论上层幔子所说的智慧，反倒比论下层所说的更大。
However, the wisdom that was stated with regard to the top curtains was greater than that which was stated with regard to the bottom ones.
因为论下层的幔子写着：「凡心中有智慧的妇女亲手纺线，把所纺的蓝色、紫色、朱红色线和细麻都拿了来」（出埃及记 35:25）；论上层的幔子却写着：「凡有智慧、心里受感动的妇女就纺山羊毛」（出埃及记 35:26）。
This is because, with regard to the bottom curtains, it is written: “And every wise-hearted woman spun with her hands, and they brought that which they had spun, the blue, and the purple, the scarlet, and the linen” (Exodus 35:25); while with regard to the top curtains, it is written: “And all of the women whose hearts inspired them with wisdom spun the goats” (Exodus 35:26).
「心里受感动」一语，正表明所需的智慧更深。
The phrase “whose hearts inspired them” suggests a greater degree of wisdom.
可见纺那山羊毛的幔子，比纺各样羊毛更要手艺。
Apparently, spinning the goat’s hair curtains required greater skill than spinning the various kinds of wool.
照样，一条 《巴拉伊塔》 里奉 拉比尼希米 之名教说：那毛是就着山羊身上洗的，甚至是就着山羊身上纺的——那是极要手艺的。
And on a similar note, it was taught in a baraita in the name of Rabbi Neḥemya: The hair was rinsed on the goats, and it was even spun from the goats, which required a great deal of skill.
论密释纳所说两处阳台。拉夫 奉 拉比希亚 之名说：抬圣所木板的车，车底、车间、车旁都算公共区。阿巴耶 说车与车之间的空处正等一辆车之长——五肘；何须五肘？为使木板之间留空、不至相挤。
我们在密释纳里学过两处阳台的事。
We learned in the mishna with regard to two balconies.
拉夫 奉 拉比希亚 之名说：论那运圣所木板的车，车底下、车与车之间、并车的两旁，都算作公共区。
Rav said in the name of Rabbi Ḥiyya: With regard to the wagons on which the beams of the Tabernacle were transported, the areas beneath them, and between them, and to their sides are considered to be the public domain.
阿巴耶 说：这一辆车与旁边那一辆车之间的空处，正等一辆车那么长。
Abaye said: The space between one wagon and the wagon alongside it equaled the full length of a wagon.
一辆车有多长呢？
And how much was the length of a wagon?
有五肘。
It was five cubits.
革玛拉 问：我何须那车长五肘呢？
The Gemara asks: Why do I need the wagon to be five cubits long?
无论木板摆成三堆、每堆宽一肘半，还是摆成四堆、每堆宽一肘，四肘半也就够了。
Four and a half cubits would suffice whether the beams were arranged in three stacks, each a cubit and a half wide, or four stacks, each one cubit wide.
革玛拉 答：你须那车长五肘，好叫木板之间留有空处，不至彼此相挤。
The Gemara answers: You need the wagon to be five cubits long so that space remains between the beams and they will not be pressed against each other.
拉瓦 说车旁那一段——车与轮之间加上轮的厚——正等一辆车之宽（托萨福）；车宽二肘半。何须二肘半？一肘半也就够了。答曰：好叫那十肘长的木板不至摇晃。
拉瓦 说：车旁那一段——就是车与轮之间的空处、加上轮子的厚——合起来正等一辆车那么宽（托萨福）。
Rava said: The area on the sides of the wagon between the wagon and the wheel and the thickness of the wheel together equaled the full width of the wagon (Tosafot).
一辆车有多宽呢？
And how much was the width of the wagon?
有二肘半。
It was two and a half cubits.
革玛拉 问：我何须那车宽二肘半呢？
The Gemara asks: Why do I need the wagon to be two and a half cubits wide?
一肘半也就够了。
A cubit and a half would suffice.
革玛拉 答：那是为叫木板不至摇晃。
The Gemara answers: So that the beams would not teeter.
十肘长的木板放在一肘半宽的面上，是立不稳的。
Ten-cubit beams on a one-and-a-half-cubit wide surface would be unstable.
我们既以公共道路宽十六肘，而圣所的道路只算得十五肘，便有难处。答曰：另有一肘是利未人站立之处，好在木板落下时接住、放回原堆——合起来仍不少于十六肘。
革玛拉 说：至于我们所执定的「公共区里的道路宽十六肘」这一条，我们既是从圣所推出来的，便有一处难解：与圣所相干的那条道路只有十五肘宽。
The Gemara comments: However, with regard to the principle that we maintain that a thoroughfare in the public domain is sixteen cubits wide; we who derive it from the Tabernacle encounter a difficulty: The thoroughfare associated with the Tabernacle was fifteen cubits wide.
两辆车并排停着的时候，车的宽、车与车之间的空处、并车两旁的空处，合起来是十五肘。
When two wagons stood side by side, the width of the wagons plus the space between them and the space on their sides totaled fifteen cubits.
革玛拉 讲明：另有一肘，是利未人站立之处，好叫木板若落下来，他可以接住、放回原堆去。
The Gemara explains: There was an extra cubit where a member of the tribe of Levi stood, to ensure that if the beams fell, he would take hold of them and restore them to their stack.
所以合起来仍不少于十六肘。
Therefore, the total width was no less than sixteen cubits.
新一条密释纳：井口的围土与巨石，高十掌、宽四掌的，人从其上取物到公共区、或从公共区把物放在其上，都有责；不到那高或那宽的，便无责。
井口四围的土堆与巨石，高有十掌、宽有四掌的，人从其上取一件东西到公共区去，照样，人从公共区把一件东西放在其上，他都因从一区搬到另一区而有责。
With regard to the bank surrounding a pit and the boulder that are ten handbreadths high and four handbreadths wide, one who takes an object from them to the public domain and similarly one who places an object from the public domain atop them is liable for carrying from one domain to another.
那井或那石的高、或宽，若不到那个数——就是不到十掌——他便无责，因为那几处凸起之物的断例与四围的公共区并无分别。
If the height or width of the pit or the boulder is less than that height, ten handbreadths, one is exempt because the legal status of those protrusions is not distinct from that of the surrounding public domain.
密释纳何必兼举井口围土与巨石呢——单举井与石也就够了。特举围土，正合 拉比约哈难 之说：井与它的围土相并算，共足十掌。一条 《巴拉伊塔》 亦然：公共区里深十掌宽四掌的井，安息日不可从其中汲水。
革玛拉 问：密释纳何必兼举井口的围土与巨石这两样呢？
The Gemara asks: Why do I need to teach in the mishna about the cases of the bank of a pit and a boulder?
单教井与巨石也就够了。
Let the mishna simply teach about a pit and a boulder.
凡高十掌之物的断例可从巨石推出，凡深十掌之物的断例可从井推出。
One could derive the halakha with regard to an object that is ten handbreadths high from the case of the boulder, and the halakha with regard to an object that is ten handbreadths deep from the pit.
密释纳既举了井口的围土，正是帮 拉比约哈难 的意思，因为 拉比约哈难 说：井与它的围土相并算，共足那十掌。
The fact that the mishna taught the case of the bank of a pit supports the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: A pit and its bank join together to constitute the total ten handbreadths.
从井底到围土的顶若有十掌，那井便算作私人区，纵然那十掌一半在地上、一半在地下。
If the distance from the bottom of the pit to the top of its bank is ten handbreadths, it is considered a private domain, even though some of the ten handbreadths are above ground and some are below.
那条 哈拉哈 在下面这条 《巴拉伊塔》 里也这样教说：公共区里有一口井，深十掌、宽四掌的，安息日不可从其中汲水，因为那井自身算作私人区，把水从井里带到公共区去是不许的——
That halakha was also taught in the following baraita: With regard to a pit in the public domain that is ten handbreadths deep and four handbreadths wide, one may not fill water from it on Shabbat because the pit itself is a private domain, and carrying water from the pit to the public domain is prohibited