← 移入纹卷总目·第三章 以何物合界
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。
——你至少岂不承认，只怕那皮袋会裂，追着算来这人所喝的一直是 未分什一之物 么？拉比梅伊尔 对他们说：等它裂了，我再斟酌那一件；眼下我并不虑这一层。
——你至少岂不承认，只怕那皮袋会裂，追着算来这人所喝的一直是 未分什一之物 么？
don’t you at least concede that we must be concerned that perhaps the leather flask will burst, and retroactively this person would have been drinking tevel?
拉比梅伊尔 对他们说：等它裂了，我再斟酌那一件；眼下我并不虑这一层。
Rabbi Meir said to them: When it bursts, I will consider the matter, but now I am not concerned about this possibility.
拉比以利以谢 说：节期紧挨着安息日的，不拘在它以先、就是逢安息日前一日，还是在它以后、就是逢安息日次日，人都可以立两个界域之合，这样说：我第一日的 合界 在东边，第二日的在西边。或者也可以说：第一日在西边，第二日在东边。照样，人也可以说：我的 合界 于第一日生效，第二日我就与本城别的居民一样；或说：我的 合界 于第二日生效，第一日我就与本城别的居民一样。
拉比以利以谢 说：节期紧挨着安息日的，不拘在它以先、就是逢安息日前一日，还是在它以后、就是逢安息日次日，人都可以立两个界域之合，这样说：我第一日的 合界 在东边，第二日的在西边。
Rabbi Eliezer says: With regard to a Festival adjacent to Shabbat, whether before it, on a Friday, or after it, on a Sunday, a person may establish two eiruvin of Shabbat borders [teḥumin] and say as follows: My eiruv on the first day shall be to the east, and on the second day to the west.
或者也可以说：第一日在西边，第二日在东边。
Alternatively, one may say: On the first day it shall be to the west and on the second day to the east.
照样，人也可以说：我的 合界 于第一日生效，第二日我就与本城别的居民一样；或说：我的 合界 于第二日生效，第一日我就与本城别的居民一样。
Similarly, one may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town.
众拉比不以为然，说那样分不得。倒是：他或为两日往同一边立 合界，或全然不立；或为那两日都立，或全然不立。
众拉比不以为然，说那样分不得。
And the Rabbis disagree and say that such a split is impossible.
倒是：他或为两日往同一边立 合界，或全然不立；或为那两日都立，或全然不立。
Rather, he either establishes an eiruv in one direction for both days, or he establishes no eiruv at all; either he establishes an eiruv for the two days, or he establishes no eiruv at all.
人若要立一个节期与安息日两日都算数的 合界，当怎样办呢？他或托人，在第一日前夕把那 合界 带到他所要立为居处的地方，同它留在那里直到天黑——那正是 合界 定那处为他节期居处之时——然后把它带走，免得它在次日晚上以先失落了、以致他第二日没有 合界。到第二日前夕，他再把它带回原处，同它留在那里直到天黑，如此就定了他安息日的居处；然后他若愿意，就可以把那 合界 吃了走开。如此他得两样益：一是许他往所愿的一边走，二是许他把自己的 合界 吃了。
人若要立一个节期与安息日两日都算数的 合界，当怎样办呢？
What does one do to establish an eiruv that will be valid for both the Festival and Shabbat?
他或托人，在第一日前夕把那 合界 带到他所要立为居处的地方，同它留在那里直到天黑——那正是 合界 定那处为他节期居处之时——然后把它带走，免得它在次日晚上以先失落了、以致他第二日没有 合界。
He or his agent brings the eiruv to the location that he wishes to establish as his residence on the eve of the first day, and he stays there with it until nightfall, the time when the eiruv establishes that location as his residence for the Festival, and then he takes it with him and goes away, so that it will not become lost before the following evening, in which case he would not have an eiruv for the second day.
到第二日前夕，他再把它带回原处，同它留在那里直到天黑，如此就定了他安息日的居处；然后他若愿意，就可以把那 合界 吃了走开。
On the eve of the second day, he takes it back to the same place as the day before, and he stays there with it until nightfall, thereby establishing his residence for Shabbat, and then he may eat the eiruv and go away, if he so desires.
如此他得两样益：一是许他往所愿的一边走，二是许他把自己的 合界 吃了。
Consequently, he benefits in that he is permitted to walk in the direction that he desires, and he benefits in that he is permitted to eat his eiruv.
只是那 合界 若在第一日被吃了，他的 合界 于第一日生效，于第二日就不生效了。
只是那 合界 若在第一日被吃了，他的 合界 于第一日生效，于第二日就不生效了。
However, if the eiruv was eaten on the first day, his eiruv is effective for the first day, and his eiruv is not effective for the second day.
拉比以利以谢 对他们说：若是这样，你们就与我同意了——安息日与节期是两重各别的圣分；因为若不然，第一日前夕暮昏之际生效的那个 合界 就当两日都生效，纵它在第一日被吃了也是一样。既是这样，你们也当与我同意：人可以为那两日往两边各立一个 合界。
拉比以利以谢 对他们说：若是这样，你们就与我同意了——安息日与节期是两重各别的圣分；因为若不然，第一日前夕暮昏之际生效的那个 合界 就当两日都生效，纵它在第一日被吃了也是一样。
Rabbi Eliezer said to them: If so, you agree with me that Shabbat and a Festival constitute two distinct sanctities, as if not, the eiruv that went into effect during the twilight period on the eve of the first day should have remained in effect for both days, even if it was eaten during the first day.
既是这样，你们也当与我同意：人可以为那两日往两边各立一个 合界。
This being the case, you should also agree with me that one can make two separate eiruvin for the two days in two different directions.
革玛拉 就众拉比的措辞提一难：他们先说人或往同一边立 合界。这是什么意思呢？就是他须往那一边为两日立 合界。随后他们又说他或为那两日立 合界。这又是什么意思呢？就是他须往同一边为那两日立 合界。若是这样，那与前一句全然一样了。
革玛拉 就众拉比的措辞提一难：他们先说人或往同一边立 合界。
The Gemara raises a difficulty with regard to the wording employed by the Rabbis: First, the Rabbis state that one may establish an eiruv in one direction.
这是什么意思呢？
What does this mean?
就是他须往那一边为两日立 合界。
He must establish an eiruv in that direction for two days.
随后他们又说他或为那两日立 合界。
Then they state that he may establish an eiruv for two days.
这又是什么意思呢？
What does this mean?
就是他须往同一边为那两日立 合界。
He must establish an eiruv for the two days in one direction.
若是这样，那与前一句全然一样了。
If so, this is exactly the same as the first clause.
革玛拉 讲明：众拉比对 拉比以利以谢 所说的乃是这样：论一日之内，人不可为半日往北、半日往南立 合界，这一层你岂不承认么？拉比以利以谢 对他们说：这我承认。他们就对他说：人既不可为一日之内半日往北、半日往南立 合界，那么为接连两日之圣、一日往东一日往西立 合界，也是不可的。
革玛拉 讲明：众拉比对 拉比以利以谢 所说的乃是这样：论一日之内，人不可为半日往北、半日往南立 合界，这一层你岂不承认么？
The Gemara explains: This is what the Rabbis said to Rabbi Eliezer: Don’t you concede that in the case of one day, one may not establish an eiruv for half the day to the north and for half of it to the south?
拉比以利以谢 对他们说：这我承认。
Rabbi Eliezer said to them: Indeed, I agree.
他们就对他说：人既不可为一日之内半日往北、半日往南立 合界，那么为接连两日之圣、一日往东一日往西立 合界，也是不可的。
They then said to him: Just as one may not establish an eiruv for one day, half the day to the north and half the day to the south, so too, one may not establish an eiruv for two consecutive days of sanctity, one day to the east and one day to the west.
拉比以利以谢 怎样回呢？他所持的是：那里一日是一重圣分，断不能把一日分开、使那 合界 半日往这边、半日往那边生效。这里安息日与节期落在接连的两日，是两重各别的圣分，所以人可以为那两日各立一个 合界。
拉比以利以谢 怎样回呢？
And how does Rabbi Eliezer respond?
他所持的是：那里一日是一重圣分，断不能把一日分开、使那 合界 半日往这边、半日往那边生效。
He holds as follows: There, one day constitutes one sanctity, and it is impossible to impossible to divide the day such that the eiruv applies to one direction for one half of the day and to another direction for the other half of the day.
这里安息日与节期落在接连的两日，是两重各别的圣分，所以人可以为那两日各立一个 合界。
Here, where Shabbat and a Festival fall out on consecutive days, they are two separate sanctities, and therefore one can establish separate eiruvin for the two days.
拉比以利以谢 对众拉比说：人若「用脚立 合界」——就是第一日前夕亲自到他所要立 合界 之处、在暮昏之际留在那里，不是预先把食物放去——他第二日前夕仍须再用脚立一次、一个不够；照样，他的 合界 若在第一日被吃了，第二日他就不可靠它出到本城别的居民所许之限以外——这两层你们岂不承认么？
拉比以利以谢 对众拉比说：人若「用脚立 合界」——就是第一日前夕亲自到他所要立 合界 之处、在暮昏之际留在那里，不是预先把食物放去——他第二日前夕仍须再用脚立一次、一个不够；照样，他的 合界 若在第一日被吃了，第二日他就不可靠它出到本城别的居民所许之限以外——这两层你们岂不承认么？
Rabbi Eliezer said to the Rabbis: Don’t you concede that if one established an eiruv with his feet by actually going to the place where he desires to establish an eiruv on the eve of the first day and remaining there during the twilight period, as opposed to depositing food there beforehand, he nonetheless must establish another eiruv with his feet on the eve of the second day, and one eiruv does not suffice; similarly, if his eiruv was eaten on the first day, he may not rely on it and go out beyond the limit permitted to the rest of the inhabitants of his town on the second day?
众拉比对他说：这果然不错。拉比以利以谢 就对他们说：那么这岂不正见得那是两重各别的圣分、因而当许人为那两日各立一个 合界 么？众拉比怎样回呢？他们于这一件本是存疑的，所以两头都从严：这一头从严，禁人为那两日往两边各立 合界，恐怕那两日算一重圣分；那一头也从严，要每一日各立一个 合界，恐怕那两日算两重圣分。
众拉比对他说：这果然不错。
The Rabbis said to him: Indeed, that is correct.
拉比以利以谢 就对他们说：那么这岂不正见得那是两重各别的圣分、因而当许人为那两日各立一个 合界 么？
Rabbi Eliezer then said to them: Then isn’t it correct that they are two distinct sanctities, and therefore one should be permitted to establish two separate eiruvin for the two days?
众拉比怎样回呢？
And how do the Rabbis respond?
他们于这一件本是存疑的，所以两头都从严：这一头从严，禁人为那两日往两边各立 合界，恐怕那两日算一重圣分；那一头也从严，要每一日各立一个 合界，恐怕那两日算两重圣分。
They are in doubt about this issue, and therefore their ruling here is stringent and prohibits establishing separate eiruvin for the two days in different directions, in case the two days are considered a single sanctity; and their ruling here is stringent and they require a separate eiruv for each day, in case the two days are considered distinct sanctities.
众拉比对 拉比以利以谢 说：人不可在节期当日为安息日起头立 合界——就是节期若逢安息日前一日，他忘了在节期前夕立 合界，就不可在节期当日为安息日立——这一层你岂不承认么？拉比以利以谢 对他们说：这果然不错。他们对他说：那么这岂不正见得那两日是一重圣分么？
众拉比对 拉比以利以谢 说：人不可在节期当日为安息日起头立 合界——就是节期若逢安息日前一日，他忘了在节期前夕立 合界，就不可在节期当日为安息日立——这一层你岂不承认么？
The Rabbis said to Rabbi Eliezer: Don’t you concede that one may not establish an eiruv initially on a Festival for Shabbat, i.e., if a Festival occurs on a Friday and one forgot to establish an eiruv on the eve of the Festival, he may not establish an eiruv for Shabbat on the Festival itself?
拉比以利以谢 对他们说：这果然不错。
Rabbi Eliezer said to them: Indeed, that is correct.
他们对他说：那么这岂不正见得那两日是一重圣分么？
They said to him: Then isn’t it correct that the two days constitute one sanctity?
革玛拉 回说：拉比以利以谢 以为那里那条 哈拉哈 所以如此，不是因那两日算一重圣分，乃是因「节期不可为安息日预备」那一禁——立 合界 也算在其内。
革玛拉 回说：拉比以利以谢 以为那里那条 哈拉哈 所以如此，不是因那两日算一重圣分，乃是因「节期不可为安息日预备」那一禁——立 合界 也算在其内。
The Gemara responds that Rabbi Eliezer holds that there, the halakha is so not because the two days constitute a single sanctity, but due to the prohibition of preparation on a Festival for Shabbat, which includes establishing an eiruv.
众贤者教一条 《巴拉伊塔》 说：人若在第一日前夕亲自到他所要立为居处之处、在暮昏之际留在那里、用脚立了 合界，他第二日前夕仍须再用脚立一次。照样，他若是把食物放在所要立为居处之处立的 合界，而那 合界 在第一日被吃了，第二日他就不可靠它出到本城别的居民所许之限以外。这是 拉比犹大·哈纳西 的话。
众贤者教一条 《巴拉伊塔》 说：人若在第一日前夕亲自到他所要立为居处之处、在暮昏之际留在那里、用脚立了 合界，他第二日前夕仍须再用脚立一次。
The Sages taught in a baraita: If one established an eiruv with his feet by going to the place he wished to establish as his residence on the eve of the first day and remaining there during the twilight period, he must nevertheless establish another eiruv with his feet on the eve of the second day.
照样，他若是把食物放在所要立为居处之处立的 合界，而那 合界 在第一日被吃了，第二日他就不可靠它出到本城别的居民所许之限以外。
Similarly, if he had established an eiruv by depositing food in the place he wished to establish as his residence, and his eiruv was eaten on the first day, he may not rely on it and go out beyond the limit permitted to the rest of the inhabitants of the town on the second day.
这是 拉比犹大·哈纳西 的话。
This is the statement of Rabbi Yehuda HaNasi.
拉比犹大 说：——
拉比犹大 说：——
Rabbi Yehuda says: