← 移入纹卷总目·第一章 巷道
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 6 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。
革玛拉 就密释纳所说横梁最少的宽问说：一掌么？须一掌半才是，因为小砖宽一掌半。
革玛拉 就密释纳所说横梁最少的宽问说：一掌么？
The Gemara questions the statement in the mishna with regard to the minimum width of the cross beam: A handbreadth?
须一掌半才是，因为小砖宽一掌半。
A handbreadth and a half is required, as a small brick is a handbreadth and a half wide.
革玛拉 答：横梁既宽得能承住一掌，所剩的半掌可以用灰泥补上——这边抹些，那边抹些，那砖就搁得住了。
革玛拉 答：横梁既宽得能承住一掌，所剩的半掌可以用灰泥补上——这边抹些，那边抹些，那砖就搁得住了。
The Gemara answers: Since the cross beam is wide enough to receive and hold a handbreadth, one can affix the remaining half handbreadth with plaster, a small amount on this side and a small amount on that side, and the brick will stand in place.
拉巴·巴尔·拉夫胡纳 说：众贤者所说的横梁，须结实得能承住一块小砖；至于承那横梁的托座，却不必结实得能承住横梁连小砖。所定的尺寸是就横梁自身说的——使巷道许人在其中搬运的是它；至于托座，并没有定尺寸。拉夫希斯达 不同，说：这一样、那一样——梁与它的托座——都须结实得能承住横梁连小砖。
拉巴·巴尔·拉夫胡纳 说：众贤者所说的横梁，须结实得能承住一块小砖；至于承那横梁的托座，却不必结实得能承住横梁连小砖。
Rabba bar Rav Huna said: The cross beam of which the Sages spoke must be sturdy enough to receive and hold a small brick; however, the supports of the cross beam need not be sturdy enough to receive and hold a cross beam and a small brick.
所定的尺寸是就横梁自身说的——使巷道许人在其中搬运的是它；至于托座，并没有定尺寸。
Criteria were established for the cross beam itself, which renders the alleyway fit for one to carry within it; criteria were not established for its supports.
拉夫希斯达 不同，说：这一样、那一样——梁与它的托座——都须结实得能承住横梁连小砖。
Rav Ḥisda disagreed and said: Both this, the beam, and that, its supports, must be sturdy enough to hold a cross beam and a small brick.
拉夫舍舍特 说：人若在巷口架了一根横梁，又在梁上搭一张席，把席的下端离地三掌提起来，那里既没有横梁，也没有隔断，不能使巷道许人在其中搬运。那里没有横梁，因为它被遮住，不显眼了。也没有隔断，因为那隔断离地过三掌、山羊能从底下过去，所以在律上算不得隔断。
拉夫舍舍特 说：人若在巷口架了一根横梁，又在梁上搭一张席，把席的下端离地三掌提起来，那里既没有横梁，也没有隔断，不能使巷道许人在其中搬运。
Rav Sheshet said: If one placed a cross beam over the entrance of an alleyway, and draped a mat over it, and raised the lower end of the mat three handbreadths from the ground, there is neither a cross beam here, nor is there a partition here to render the alleyway fit for one to carry within it.
那里没有横梁，因为它被遮住，不显眼了。
There is neither a cross beam here, as it is obscured and therefore inconspicuous.
也没有隔断，因为那隔断离地过三掌、山羊能从底下过去，所以在律上算不得隔断。
Nor is there a partition here, as it is a partition that is more than three handbreadths off the ground through which goats can pass, and therefore it does not have the legal status of a partition.
我们的众贤者在 《托塞夫塔》 里教说：横梁从巷道这一面墙伸出来、却挨不着对面那一面墙的；照样，若有两根横梁，一根从这面墙伸出，一根从对面那面墙伸出，两根彼此挨不着的——梁与墙之间、或两梁之间空着不足三掌的，不必再拿一根横梁来使巷道许人搬运，因为依 视为相连 之法它们算作相连。若空着有三掌，就须再拿一根横梁来。
我们的众贤者在 《托塞夫塔》 里教说：横梁从巷道这一面墙伸出来、却挨不着对面那一面墙的；照样，若有两根横梁，一根从这面墙伸出，一根从对面那面墙伸出，两根彼此挨不着的——梁与墙之间、或两梁之间空着不足三掌的，不必再拿一根横梁来使巷道许人搬运，因为依 视为相连 之法它们算作相连。
Our Sages taught in the Tosefta: If a cross beam projects from this wall of an alleyway but does not touch that wall opposite, and similarly, if there are two cross beams, one projecting from this wall and one projecting from that wall opposite, and they do not touch one another, if there is a gap of less than three handbreadths between the beam and the wall, or between the two beams respectively, one need not bring another cross beam to render the alleyway fit for one to carry within it, as they are considered joined based on the principle of lavud.
若空着有三掌，就须再拿一根横梁来。
However, if there is a gap of three handbreadths, one must bring another cross beam.
拉班西缅·本·迦玛列 说：空着不足四掌的，不必再拿一根横梁来。若有四掌，他就须再拿一根——依他的意思，视为相连 之法通到四掌宽的空隙。
拉班西缅·本·迦玛列 说：空着不足四掌的，不必再拿一根横梁来。
Rabban Shimon ben Gamliel says: If the gap is less than four handbreadths, one need not bring another cross beam.
若有四掌，他就须再拿一根——依他的意思，视为相连 之法通到四掌宽的空隙。
However, if it is four handbreadths, he must bring another cross beam, as in his opinion the principle of lavud applies to a gap up to four handbreadths wide.
照样，若有两根极窄而相配的横梁并排搭着，这一根宽得不够承住一块小砖，那一根也不够；两根合起来若能就那砖一掌之宽承住它，就不必再拿一根横梁来使巷道许人搬运；不然，就须再拿一根。
照样，若有两根极窄而相配的横梁并排搭着，这一根宽得不够承住一块小砖，那一根也不够；两根合起来若能就那砖一掌之宽承住它，就不必再拿一根横梁来使巷道许人搬运；不然，就须再拿一根。
And similarly, if two matching, extremely narrow cross beams are placed alongside each other, even though there is not sufficient width in this beam to receive a small brick, and there is not sufficient width in that beam, if the two beams together can receive a small brick along its handbreadth width, one need not bring another cross beam to render the alleyway fit for one to carry within it; but if not, one is required to bring another cross beam.
拉班西缅·本·迦玛列 说：那两根横梁若能就那砖三掌之长承住它，就不必再拿一根横梁来；不然，就须再拿一根。
拉班西缅·本·迦玛列 说：那两根横梁若能就那砖三掌之长承住它，就不必再拿一根横梁来；不然，就须再拿一根。
Rabban Shimon ben Gamliel says: If the two cross beams can receive a small brick along its length, which is three handbreadths, one need not bring another cross beam, but if not, one must bring another cross beam.
这两根窄横梁若一上一下搭着，拉比犹大之子拉比约西 说：人看上头那根如同在下，下头那根如同在上——就是彼此贴近。两根合起来若堪承住一块小砖，纵实在彼此不贴近，也能使巷道许人搬运；只须上头那根不高过二十肘，下头那根不低于十掌——横梁使巷道许人搬运，正在这两线之间。
这两根窄横梁若一上一下搭着，拉比犹大之子拉比约西 说：人看上头那根如同在下，下头那根如同在上——就是彼此贴近。
If these two narrow cross beams are placed one above and one below, Rabbi Yosei, son of Rabbi Yehuda, says: One considers the upper one as though it were below, and the lower one as though it were above, i.e., close together.
两根合起来若堪承住一块小砖，纵实在彼此不贴近，也能使巷道许人搬运；只须上头那根不高过二十肘，下头那根不低于十掌——横梁使巷道许人搬运，正在这两线之间。
If the two together are fit to hold a small brick, they render the alleyway fit for one to carry within it, although they are not actually close to each other, provided that the upper cross beam is not above twenty cubits and the lower one is not below ten handbreadths, between which a cross beam renders an alleyway fit for one to carry within it.
阿巴耶 说：拉比犹大之子拉比约西 有一件与他父亲同意，有一件与他父亲相争。与他父亲同意的一件，是他以为「人看它如同」这一法通用。拉比犹大 既在密释纳里说横梁纵不结实也看作结实的，他儿子 拉比约西 就以为两根隔开的横梁也看作贴近的。
阿巴耶 说：拉比犹大之子拉比约西 有一件与他父亲同意，有一件与他父亲相争。
Abaye said: Rabbi Yosei, son of Rabbi Yehuda, holds in accordance with the opinion of his father with regard to one matter, and disagrees with his opinion with regard to one matter.
与他父亲同意的一件，是他以为「人看它如同」这一法通用。
He holds in accordance with the opinion of his father in one matter, as he is of the opinion that the principle: One considers, applies.
拉比犹大 既在密释纳里说横梁纵不结实也看作结实的，他儿子 拉比约西 就以为两根隔开的横梁也看作贴近的。
Just as Rabbi Yehuda stated in the mishna that the cross beam is considered as though it were sturdy even though it is not, his son, Rabbi Yosei, holds that one considers two cross beams placed apart as though they were adjacent.
拉比约西 与他父亲相争的又是一件。拉比犹大 以为横梁纵高过二十肘，也能使巷道许人在其中搬运；拉比犹大之子拉比约西 却以为：在二十肘之内，能；过了二十肘，不能。
拉比约西 与他父亲相争的又是一件。
And Rabbi Yosei disagrees with his father’s opinion with regard to one matter.
拉比犹大 以为横梁纵高过二十肘，也能使巷道许人在其中搬运；拉比犹大之子拉比约西 却以为：在二十肘之内，能；过了二十肘，不能。
While Rabbi Yehuda holds that a cross beam renders an alleyway fit for one to carry within it even if it is higher than twenty cubits, Rabbi Yosei, son of Rabbi Yehuda, holds: Within twenty cubits, yes, it renders the alleyway fit for one to carry within it; above twenty, it does not.
密释纳里说 拉比犹大 说：横梁宽得能承住一块小砖的，纵不结实、实在承不住，也就够了。拉夫犹大 曾在 拉夫 面前把密释纳这一句这样教给 希亚·巴尔·拉夫：横梁宽得能承住一块小砖的，纵不结实、实在承不住，也就够了。拉夫 对他说：你这样教他：又宽又结实、能承住一块小砖。
密释纳里说 拉比犹大 说：横梁宽得能承住一块小砖的，纵不结实、实在承不住，也就够了。
It was stated in the mishna that Rabbi Yehuda says: It suffices if the cross beam is wide enough to hold a small brick, even though it is not sturdy enough to actually support it.
拉夫犹大 曾在 拉夫 面前把密释纳这一句这样教给 希亚·巴尔·拉夫：横梁宽得能承住一块小砖的，纵不结实、实在承不住，也就够了。
Rav Yehuda taught this clause of the mishna to Ḥiyya bar Rav in the presence of Rav: It suffices if the cross beam is wide enough to hold a small brick, even though it is not sturdy enough to actually support it.
拉夫 对他说：你这样教他：又宽又结实、能承住一块小砖。
Rav said to him: Teach it to him as follows: Wide enough and sturdy enough to hold a small brick.
革玛拉 驳这话：拉比埃莱 岂不是奉 拉夫 之名说过：横梁宽四掌的，纵不结实、承不住一块小砖，也能使巷道许人在其中搬运？革玛拉 答：宽四掌的横梁不同——那样宽的算作屋顶，不算梁。人看它如同屋顶的边落下来、成了一道实在的隔断，不只是显眼的分界。
革玛拉 驳这话：拉比埃莱 岂不是奉 拉夫 之名说过：横梁宽四掌的，纵不结实、承不住一块小砖，也能使巷道许人在其中搬运？
The Gemara challenges this statement: Didn’t Rabbi Elai say that Rav said: A cross beam that is four handbreadths wide renders an alleyway fit for one to carry within it even if it is not sturdy enough to hold a small brick?
革玛拉 答：宽四掌的横梁不同——那样宽的算作屋顶，不算梁。
The Gemara answers: A cross beam that is four handbreadths wide is different, as a beam of that width is considered a roof and not a beam.
人看它如同屋顶的边落下来、成了一道实在的隔断，不只是显眼的分界。
It is considered as though the edge of the roof descended and constituted an actual partition, not merely a conspicuous distinction.
密释纳里说：横梁纵是草或芦苇作的，人也看它如同铁作的一样。革玛拉 问：这一句教我们什么呢？若是教我们说「人看那横梁如同堪承一块砖的」，那就与密释纳上一句一样了——「宽得够，纵不结实」。
密释纳里说：横梁纵是草或芦苇作的，人也看它如同铁作的一样。
It was stated in the mishna: Even if the cross beam is made of straw or reeds, one considers it as though it were made of metal.
革玛拉 问：这一句教我们什么呢？
The Gemara asks: What is the mishna teaching us?
若是教我们说「人看那横梁如同堪承一块砖的」，那就与密释纳上一句一样了——「宽得够，纵不结实」。
If it is teaching that we say one considers the cross beam as though it were fit to bear a brick, then this clause is the same as the previous clause in the mishna: Wide enough even though it is not sturdy enough.
革玛拉 答：这里有一层新意，免得你说：横梁所用的料，若同类的梁本是结实的，如木，我们才说连最不结实的横梁也看作结实。至于所用的料只有异类的梁才结实的，如草——草断然承不住一块砖——我们就不说人看那横梁如同铁作的。所以密释纳教我们：两样并无分别。
革玛拉 答：这里有一层新意，免得你说：横梁所用的料，若同类的梁本是结实的，如木，我们才说连最不结实的横梁也看作结实。
The Gemara answers: There is a novel point here, lest you say that with regard to a cross beam made of material that other beams of its own kind are sturdy, e.g., wood, we say that even the flimsiest of cross beams is considered sturdy.
至于所用的料只有异类的梁才结实的，如草——草断然承不住一块砖——我们就不说人看那横梁如同铁作的。
However, with regard to a cross beam made of material that only beams not of its own kind are sturdy, e.g., straw, which can never support a brick, we do not say that one considers the cross beam as if it were made of metal.
所以密释纳教我们：两样并无分别。
Therefore, the mishna teaches us that there is no difference between the cases.
密释纳里教说：横梁若是弯的，人就看它如同直的。革玛拉 难说：这是明摆着的。革玛拉 答：这一句是依 拉比泽拉 的意思，因为 拉比泽拉 说：横梁在巷内、它弯的那一段却在巷外；或者它在离地二十肘之内、弯的那一段却过了二十肘；或者它在十掌以上、弯的那一段却在十掌以下——就是说梁弯的那一段落在横梁不管用的范围之外——人就这样看：凡把那落在管用范围之外的弯段除去之后，横梁这一段管用的与那一段管用的之间空着不足三掌的，就不必再拿一根横梁来。若不然、空着更大，他就须再拿一根横梁来。
密释纳里教说：横梁若是弯的，人就看它如同直的。
It was taught in the mishna: If the cross beam is curved, one considers it as though it were straight.
革玛拉 难说：这是明摆着的。
The Gemara challenges: That is obvious.
革玛拉 答：这一句是依 拉比泽拉 的意思，因为 拉比泽拉 说：横梁在巷内、它弯的那一段却在巷外；或者它在离地二十肘之内、弯的那一段却过了二十肘；或者它在十掌以上、弯的那一段却在十掌以下——就是说梁弯的那一段落在横梁不管用的范围之外——人就这样看：凡把那落在管用范围之外的弯段除去之后，横梁这一段管用的与那一段管用的之间空着不足三掌的，就不必再拿一根横梁来。
The Gemara answers that this is in accordance with the opinion of Rabbi Zeira, as Rabbi Zeira said: If the cross beam is inside the alleyway, and its curved section is outside the alleyway; or it is within twenty cubits of the ground, and its curved section is above twenty cubits; or it is above ten handbreadths, and its curved section is below ten handbreadths, meaning that the curved part of the beam is outside the area where a cross beam is effective, one considers the situation: In any case where, were the curved section outside the area where a cross beam is effective removed, there would not be a gap of three handbreadths between this effective part of the cross beam and that effective part of the cross beam, one need not bring another cross beam.
若不然、空着更大，他就须再拿一根横梁来。
And if not, if the gap would be greater, he must bring another cross beam.
革玛拉 说：那也是明摆着的，因为横梁弯的那一段本就看作直的。革玛拉 讲明：惟有横梁在巷内、弯的那一段在巷外那一样，他不得不把这条 哈拉哈 教出来。免得你说：只怕那人被它牵着、在弯段伸出巷外的那一处搬运起来；拉比泽拉 教我们说，这不必顾虑。
革玛拉 说：那也是明摆着的，因为横梁弯的那一段本就看作直的。
The Gemara comments: That too is obvious, as the curved portion of the cross beam is considered as though it were straight.
革玛拉 讲明：惟有横梁在巷内、弯的那一段在巷外那一样，他不得不把这条 哈拉哈 教出来。
The Gemara explains: In a case where the cross beam is inside the alleyway and its curved portion is outside the alleyway, it was necessary for him to teach the halakha.
免得你说：只怕那人被它牵着、在弯段伸出巷外的那一处搬运起来；拉比泽拉 教我们说，这不必顾虑。
Lest you say: Let us be concerned that he will come to be drawn after it and carry in the area where the curvature extends beyond the alleyway, Rabbi Zeira teaches us that this is not a concern.
密释纳接着说：横梁若是圆的，人就看它如同方的。革玛拉 问：这一句我又何须呢？密释纳里已经教过相类的几样了。革玛拉 答：这一段末后那一句是不得不教的——就是「凡围长三掌的，径便是一掌」这一条。
密释纳接着说：横梁若是圆的，人就看它如同方的。
The mishna continues: If the cross beam is round, one considers it as though it were square.
革玛拉 问：这一句我又何须呢？
The Gemara asks: Why do I need this clause as well?
密释纳里已经教过相类的几样了。
Similar cases were already taught in the mishna.
革玛拉 答：这一段末后那一句是不得不教的——就是「凡围长三掌的，径便是一掌」这一条。
The Gemara answers: It was necessary to teach the last clause of this section, i.e., the principle that any circle with a circumference of three handbreadths is a handbreadth in diameter.
革玛拉 问：这几句话、就是围与径的这个比例，是从哪里出来的呢？拉比约哈难 说：论到 所罗门 王，经上说：「他又铸一个铜海，从这边到那边十肘，是圆的，高五肘，围长三十肘」（列王纪上 7:23）。
革玛拉 问：这几句话、就是围与径的这个比例，是从哪里出来的呢？
The Gemara asks: From where are these matters, this ratio between circumference and diameter, derived?
拉比约哈难 说：论到 所罗门 王，经上说：「他又铸一个铜海，从这边到那边十肘，是圆的，高五肘，围长三十肘」（列王纪上 7:23）。
Rabbi Yoḥanan said that the verse said with regard to King Solomon: “And he made a molten sea, ten cubits from the one brim to the other: It was round all about, and its height was five cubits; and a line of thirty cubits did circle it round about” (I Kings 7:23).
革玛拉 问：可那海的边岂不该算进去么？那海的径是从里量的；围长若是从外量的，这个比例就不准了。
革玛拉 问：可那海的边岂不该算进去么？
The Gemara asks: But isn’t there its brim that must be taken into account?
那海的径是从里量的；围长若是从外量的，这个比例就不准了。
The diameter of the sea was measured from the inside, and if its circumference was measured from the outside, this ratio is no longer accurate.
拉夫帕帕 说：论那海的边，经上写着边如百合花，正如那一句说的：「海厚一掌，边如杯边，又如百合花，可容二千 巴特」（列王纪上 7:26）。那边是极薄的。
拉夫帕帕 说：论那海的边，经上写着边如百合花，正如那一句说的：「海厚一掌，边如杯边，又如百合花，可容二千 巴特」（列王纪上 7:26）。
Rav Pappa said: With regard to its brim, it is written that the brim is as the petals of a lily, as stated in the verse: “And it was a handbreadth thick; and its brim was wrought as the brim of a cup, as the petals of a lily; it contained two thousand bat” (I Kings 7:26).
那边是极薄的。
The brim was very thin.
革玛拉 问：可那边总有一点厚薄，岂不该算么？革玛拉 答：人算围长的时候，是从里头算的。
革玛拉 问：可那边总有一点厚薄，岂不该算么？
The Gemara asks: But nevertheless, isn’t there the minimal amount of the thickness of the brim?
革玛拉 答：人算围长的时候，是从里头算的。
The Gemara answers: When one calculates the circumference, he calculates from the inside.
拉比希亚 教一条 《巴拉伊塔》 说：所罗门 所造的那海，容得下一百五十个洁净礼池的水。革玛拉 问：一个礼池到底该有多少水呢？是四十 塞亚，因为有一条 《巴拉伊塔》 教说：「他要在水中洗身」——
拉比希亚 教一条 《巴拉伊塔》 说：所罗门 所造的那海，容得下一百五十个洁净礼池的水。
Rabbi Ḥiyya taught in a baraita: The sea that Solomon fashioned contained a volume of one hundred and fifty baths of ritual purification.
革玛拉 问：一个礼池到底该有多少水呢？
The Gemara asks: After all, with regard to a ritual bath, how much is its volume?
是四十 塞亚，因为有一条 《巴拉伊塔》 教说：「他要在水中洗身」——
It is forty se’a, as it was taught in a baraita: And he shall bathe his flesh