← 移入纹卷总目·第五章 怎样量定城界
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 21 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。
铅垂线若垂得直下去——就是那谷壁极陡——他就在谷底照实量那谷的宽，不把两壁算在内。
铅垂线若垂得直下去——就是那谷壁极陡——他就在谷底照实量那谷的宽，不把两壁算在内。
However, if a plumb line drops straight down, i.e., if the canyon wall is very steep, he measures the width of the canyon properly at the bottom of the canyon, without taking its walls into account.
革玛拉 问：谷若不过五十肘宽、可以跨过去的，深到多少还算得数呢？拉夫约瑟 说：至多二千肘；比这更深，那坡就也须量了。
革玛拉 问：谷若不过五十肘宽、可以跨过去的，深到多少还算得数呢？
The Gemara asks: And what is the depth of a canyon that may be spanned if it is not more than fifty cubits wide?
拉夫约瑟 说：至多二千肘；比这更深，那坡就也须量了。
Rav Yosef said: Up to two thousand cubits; but if it is deeper than that, the slope must be measured as well.
阿巴耶 拿下面这条 《巴拉伊塔》 提一难：谷深至一百肘、宽至五十肘的，可以跨过去；不然，就不可跨。拉夫约瑟 怎能说谷深不足二千肘就可以跨呢？革玛拉 答：他那话是依 另有人 的说法说的，因为有一条 《巴拉伊塔》 教说：另有人 说，谷纵深二千肘、宽五十肘，也可以跨过去。
阿巴耶 拿下面这条 《巴拉伊塔》 提一难：谷深至一百肘、宽至五十肘的，可以跨过去；不然，就不可跨。
Abaye raised an objection from the following baraita: If a canyon is up to one hundred cubits deep and up to fifty cubits wide, one may span it; and if not, one may not span it.
拉夫约瑟 怎能说谷深不足二千肘就可以跨呢？
How could Rav Yosef say that the canyon may be spanned if its depth is less than two thousand cubits?
革玛拉 答：他那话是依 另有人 的说法说的，因为有一条 《巴拉伊塔》 教说：另有人 说，谷纵深二千肘、宽五十肘，也可以跨过去。
The Gemara answers: He stated his opinion in accordance with the opinion of Aḥerim; as it was taught in a baraita: Aḥerim say: Even if the canyon is two thousand cubits deep and fifty cubits wide, one may span it.
革玛拉 举出上面这一议的另一样传法。有人说 拉夫约瑟 说的是：谷纵深过二千肘，也可以跨过去。革玛拉 问：拉夫约瑟 这话是依谁的说法呢？既不是头一位 坦拿 的说法，也不是 另有人 的说法。
革玛拉 举出上面这一议的另一样传法。
The Gemara cites an alternate version of the previous discussion.
有人说 拉夫约瑟 说的是：谷纵深过二千肘，也可以跨过去。
Some say that Rav Yosef said: Even if the canyon is more than two thousand cubits deep, it may be spanned.
革玛拉 问：拉夫约瑟 这话是依谁的说法呢？
The Gemara asks: In accordance with whose opinion did Rav Yosef say this?
既不是头一位 坦拿 的说法，也不是 另有人 的说法。
It is not in accordance with the opinion of the first tanna, and it is not in accordance with the opinion of the Aḥerim.
革玛拉 答：那里众 坦拿 争谷深多少还可以跨，说的是铅垂线垂不直下去、因而有理由把坡也量进去的情形。这里 拉夫约瑟 说纵深过二千肘也可以跨，说的却是铅垂线垂得直下去的情形。
革玛拉 答：那里众 坦拿 争谷深多少还可以跨，说的是铅垂线垂不直下去、因而有理由把坡也量进去的情形。
The Gemara answers: There, where the tanna’im disagree about the depth of a canyon that may be spanned, they refer to a case where a plumb line does not drop straight down and therefore there is reason to measure the slope.
这里 拉夫约瑟 说纵深过二千肘也可以跨，说的却是铅垂线垂得直下去的情形。
Here, however, where Rav Yosef says that the canyon may be spanned even if it is more than two thousand cubits deep, he is referring to a case where a plumb line drops straight down.
革玛拉 问：铅垂线垂不直下去的时候，那壁从顶上斜出多远，才算作坡、不算作直壁呢？阿维米 说：四肘。谷底若在谷顶边缘之外四肘以内，那壁就算作坡，须算在量数之内。照样，拉米·巴尔·以西结 据一条 《巴拉伊塔》 教说：至多斜出四肘。
革玛拉 问：铅垂线垂不直下去的时候，那壁从顶上斜出多远，才算作坡、不算作直壁呢？
The Gemara asks: And where a plumb line does not drop straight down, how much must it extend from the top of the canyon in order for the wall of the canyon to be considered a slope rather than a vertical wall?
阿维米 说：四肘。
Avimi said: Four cubits.
谷底若在谷顶边缘之外四肘以内，那壁就算作坡，须算在量数之内。
If the bed of the canyon lies four cubits beyond the top edge of the canyon, the wall is sloped and must be included in the measurement.
照样，拉米·巴尔·以西结 据一条 《巴拉伊塔》 教说：至多斜出四肘。
And similarly, Rami bar Ezekiel taught, based upon a baraita, that the maximum run is four cubits.
我们在密释纳里学过：他若遇着山冈，不量它的高，乃是当它不在那里、把它跨过去，再接着往下量。拉瓦 说：他们教这条 哈拉哈，单是就四肘之内升十掌宽的山冈说的。至于坡更缓的，譬如五肘之内才升十掌宽的，就须照实量那山冈，把坡自身也算在量数之内。
我们在密释纳里学过：他若遇着山冈，不量它的高，乃是当它不在那里、把它跨过去，再接着往下量。
We learned in the mishna: If he reached a hill, he does not measure its height, but rather he spans the hill as if it were not there and then resumes his measurement.
拉瓦 说：他们教这条 哈拉哈，单是就四肘之内升十掌宽的山冈说的。
Rava said: They taught this halakha only with regard to a hill that has an incline of ten handbreadths within a run of four cubits.
至于坡更缓的，譬如五肘之内才升十掌宽的，就须照实量那山冈，把坡自身也算在量数之内。
However, with regard to a gentler hill, e.g., one that has an incline of ten handbreadths within five cubits, one must measure the hill properly, i.e., he must include the slope itself in his measurement.
革玛拉 说：拉夫胡纳·巴尔·拉夫拿单 把这条 哈拉哈 教得宽些：拉瓦 说，他们教这条单是就五肘之内升十掌宽的山冈说的。至于更陡的、四肘之内就升十掌宽的，就不必量得那样准；只估量那山冈的长，然后过去从那一边接着往下量。
革玛拉 说：拉夫胡纳·巴尔·拉夫拿单 把这条 哈拉哈 教得宽些：拉瓦 说，他们教这条单是就五肘之内升十掌宽的山冈说的。
The Gemara notes that Rav Huna, son of Rav Natan, teaches a lenient formulation of this halakha: Rava said that they only taught this halakha with regard to a hill that has an incline of ten handbreadths within a run of five cubits.
至于更陡的、四肘之内就升十掌宽的，就不必量得那样准；只估量那山冈的长，然后过去从那一边接着往下量。
However, with regard to a steeper hill that has an incline of ten handbreadths within four cubits, one need not take any precise measurements; instead, he estimates the length of the hill, and then leaves and continues measuring from the other side.
我们在密释纳里学过：谷与山冈在安息日之界以内的可以量，只是量的人不可因此出了界。革玛拉 问：这一拘是什么缘故呢？拉夫卡哈纳 说：这是一条禁例，恐怕人说：安息日之界量到这里为止。人既晓得他是出来量安息日之界的，见他在某处量，就要当那一片是算在界内的。
我们在密释纳里学过：谷与山冈在安息日之界以内的可以量，只是量的人不可因此出了界。
We learned in the mishna that one may measure a canyon or hill located within the Shabbat limit, provided that one does not go out beyond the limit.
革玛拉 问：这一拘是什么缘故呢？
The Gemara asks: What is the reason for this restriction?
拉夫卡哈纳 说：这是一条禁例，恐怕人说：安息日之界量到这里为止。
Rav Kahana said: It is a decree, lest people say: The measurement of the Shabbat limit comes to here.
人既晓得他是出来量安息日之界的，见他在某处量，就要当那一片是算在界内的。
Since people know that he set out to measure the Shabbat limit, if they see him measuring in a certain spot they will assume that the area is included in the Shabbat limit.
我们在密释纳里学过：谷或山冈若太宽、跨不过去，他就可以凿通了量。众贤者教过一条 《巴拉伊塔》，讲明这个作法：怎样算作把山凿通了量呢？两个人拿着量绳的两头。在下头的把绳拿在自己心口的高处，在上头的把绳拿在自己脚的高处，就这样量下去。阿巴耶 说：我们所承受的是：凿通了量，只可用四肘的绳。
我们在密释纳里学过：谷或山冈若太宽、跨不过去，他就可以凿通了量。
We learned in the mishna: If, due to the width of the canyon or hill, one cannot span it, he may pierce it.
众贤者教过一条 《巴拉伊塔》，讲明这个作法：怎样算作把山凿通了量呢？
The Sages taught a baraita which explains this procedure: How does one figuratively pierce a hill?
两个人拿着量绳的两头。
Two people hold the two ends of a measuring rope.
在下头的把绳拿在自己心口的高处，在上头的把绳拿在自己脚的高处，就这样量下去。
The one who is lower down on the hill holds the rope at the level of his heart while the one who is higher holds it at the level of his feet, and they proceed to measure in this fashion.
阿巴耶 说：我们所承受的是：凿通了量，只可用四肘的绳。
Abaye said: Based on tradition, we hold that one may pierce only with a rope of four cubits.
拉夫纳赫曼 说 拉巴·巴尔·阿武赫 说：我们所承受的是：量折颈母牛犊那一礼的路程，不可凿通了量。那一礼是遇着被杀的人、又不知凶手是谁的时候行的。审判官从尸首所在之处量到最近的城，好定出该由哪一城行这一礼（申命记二十一章）。照样，量逃城的界也不可凿通了量——那是要定出误杀人的人在哪个范围里得免报血仇之人的手（民数记三十二章）。因为这两样量法都出于妥拉，绕着弯的量法算不得数。那一片须当作平地一样量过去。
拉夫纳赫曼 说 拉巴·巴尔·阿武赫 说：我们所承受的是：量折颈母牛犊那一礼的路程，不可凿通了量。
Rav Naḥman said that Rabba bar Avuh said: Based on tradition, we hold that one may not pierce when measuring distances for the rite of the beheaded heifer.
那一礼是遇着被杀的人、又不知凶手是谁的时候行的。
This rite is practiced when a murder victim is found, and it is not known who killed him.
审判官从尸首所在之处量到最近的城，好定出该由哪一城行这一礼（申命记二十一章）。
Judges measure the distance from the location of the corpse to the nearest town, in order to determine which town must perform the rite (Deuteronomy 21).
照样，量逃城的界也不可凿通了量——那是要定出误杀人的人在哪个范围里得免报血仇之人的手（民数记三十二章）。
Similarly, one may not pierce when measuring distances with regard to cities of refuge, in order to determine the boundaries within which an accidental murderer is protected from the blood redeemer (Numbers 32).
因为这两样量法都出于妥拉，绕着弯的量法算不得数。
Because these measurements are from the Torah, indirect methods of measurement are insufficient.
那一片须当作平地一样量过去。
The area must be measured as though it were flat.
量安息日之界，只可请谙练的量地人来量。他若在这一处把界量宽了、在那一处把界量窄了，以致界线不直，就取他量宽的那一处为准，照着把界拉直。照样，他若为这一人量宽了、为那一人量窄了，也取量宽的那一样为准。
量安息日之界，只可请谙练的量地人来量。
One may measure the Shabbat limit only with an expert surveyor.
他若在这一处把界量宽了、在那一处把界量窄了，以致界线不直，就取他量宽的那一处为准，照着把界拉直。
If it is discovered that the surveyor extended the limit in one place and reduced it in another place, so that the line marking the Shabbat limit is not straight, one accepts the measurement of the place where he extended the limit and straightens the limit accordingly.
照样，他若为这一人量宽了、为那一人量窄了，也取量宽的那一样为准。
Similarly, if the surveyor extended the limit for one and reduced it for another, one accepts the extended measurement.
并且连外邦的奴仆、外邦的婢女——他们的见证平素是不算数的——说「安息日之界到这里为止」，也是可信的；因为众贤者定安息日之界这一类律例，本不是要从严，乃是要从宽。不可走过二千肘这一条本是拉比所立的，所以从宽解。
并且连外邦的奴仆、外邦的婢女——他们的见证平素是不算数的——说「安息日之界到这里为止」，也是可信的；因为众贤者定安息日之界这一类律例，本不是要从严，乃是要从宽。
And furthermore, even a gentile slave and even a gentile maidservant, whose testimonies are generally considered unreliable, are trustworthy to say: The Shabbat limit extended until here; as the Sages did not state the matter, the laws of Shabbat limits, to be stringent, but rather to be lenient.
不可走过二千肘这一条本是拉比所立的，所以从宽解。
The prohibition to walk more than two thousand cubits is rabbinic in origin and is therefore interpreted leniently.