86b.1
引证
有一道四掌宽的横梁架在两院之间那口水池上的，就许人从那池里打水。
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有一道四掌宽的横梁架在两院之间那口水池上的，就许人从那池里打水。
A cross beam of four handbreadths laid across a cistern located between two courtyards permits one to draw water from that cistern.
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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 8 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。
有一道四掌宽的横梁架在两院之间那口水池上的，就许人从那池里打水。
有一道四掌宽的横梁架在两院之间那口水池上的，就许人从那池里打水。
A cross beam of four handbreadths laid across a cistern located between two courtyards permits one to draw water from that cistern.
既是这样，就起了一层难处：他打水所用的桶或要从横梁底下漂到池的那一边去，把那一院的水打上来。答说：众贤者定过，桶从放下之处漂开不过四掌，所以它总留在隔断原来那一边。
既是这样，就起了一层难处：他打水所用的桶或要从横梁底下漂到池的那一边去，把那一院的水打上来。
With this in mind, the following difficulty arises: The bucket he uses to draw the water might drift under the cross beam to the other side of the cistern and bring water from the other courtyard.
答说：众贤者定过，桶从放下之处漂开不过四掌，所以它总留在隔断原来那一边。
The Gemara answers: The Sages have established that a bucket does not drift more than four handbreadths from the point where it was lowered, and it will therefore stay on its original side of the partition.
革玛拉 提一难：话虽如此，那水到底在横梁底下彼此相混，那么桶打上来的仍是那一院的水。倒要说：所以从宽，并不是因那横梁实在拦住了水，乃是因众贤者论水从宽。他们许人把悬在水面上的隔断看作已经把水路拦断了一样。因为 拉夫塔夫拉 请问 拉夫 说：悬空的隔断，能许人在一片废墟里搬运么？我们要不要说：那悬在空中的残墙看作已经落到地上、把那一处围了起来，因而成了一处私人区呢？拉夫 对他说：这样的悬空隔断单在水上管用，因众贤者论水从宽。
革玛拉 提一难：话虽如此，那水到底在横梁底下彼此相混，那么桶打上来的仍是那一院的水。
The Gemara raises a difficulty: Nonetheless, the water becomes intermingled under the cross beam, and consequently the bucket will bring up water from the other courtyard.
倒要说：所以从宽，并不是因那横梁实在拦住了水，乃是因众贤者论水从宽。
Rather, it must be that the reason for the leniency is not that the cross beam actually prevents the flow of the water, but because the Sages were lenient with regard to water.
他们许人把悬在水面上的隔断看作已经把水路拦断了一样。
They allowed a partition suspended above the water to be considered as though it blocked the flow of the water.
因为 拉夫塔夫拉 请问 拉夫 说：悬空的隔断，能许人在一片废墟里搬运么？
As Rav Tavla asked of Rav: With regard to a suspended partition, does it permit carrying in a ruin?
我们要不要说：那悬在空中的残墙看作已经落到地上、把那一处围了起来，因而成了一处私人区呢？
Do we say that the remnants of the walls suspended in the air are considered as though they descended to the ground and closed off the area, thereby rendering it a private domain?
拉夫 对他说：这样的悬空隔断单在水上管用，因众贤者论水从宽。
Rav said to him: A suspended partition of this kind permits carrying only in the case of water, as the Sages were lenient with regard to water.
密释纳教说：拉比犹大 说：池里不必另立隔断，因池里的隔断并不比它上头那道墙更管用。拉巴·巴尔·巴尔·哈纳 说 拉比约哈难 说：拉比犹大 这话是依 拉比约西 的意思说的——那一位说：悬空的隔断连在旱地上也许人搬运，因它看作已经落到地上、把那一处封了起来。照这样，池的空处里就不必另立一道隔断了。
密释纳教说：拉比犹大 说：池里不必另立隔断，因池里的隔断并不比它上头那道墙更管用。
The mishna teaches: Rabbi Yehuda said: There is no need for a partition in the cistern, as a partition inside a cistern is no better than the wall above it.
拉巴·巴尔·巴尔·哈纳 说 拉比约哈难 说：拉比犹大 这话是依 拉比约西 的意思说的——那一位说：悬空的隔断连在旱地上也许人搬运，因它看作已经落到地上、把那一处封了起来。
Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Rabbi Yehuda stated this in accordance with the opinion of Rabbi Yosei, who said: A suspended partition permits carrying even on land, as it is considered as though it descended to the ground and sealed off the area.
照这样，池的空处里就不必另立一道隔断了。
Accordingly, there is no need to erect a partition inside the airspace of a cistern.
因为我们在一条密释纳里学过：人把 棚 的墙从上往下垂的，那墙离地若有三掌，那 棚 就不合式，因那算不得隔断；他若从下往上砌墙，那墙若高十掌，那 棚 就合式，纵不到棚顶也可以。
因为我们在一条密释纳里学过：人把 棚 的墙从上往下垂的，那墙离地若有三掌，那 棚 就不合式，因那算不得隔断；他若从下往上砌墙，那墙若高十掌，那 棚 就合式，纵不到棚顶也可以。
As we learned in a mishna: One who lowers sukka walls from above going downward, when the walls are three handbreadths higher than the ground, the sukka is invalid, as they are not considered partitions; but if he constructed walls from below going upward, if they are ten handbreadths high the sukka is valid, even if they do not reach the roofing.
拉比约西 却说：正如从下往上砌的墙有十掌就够，照样，从上往下垂的墙有十掌也就够算一道整墙，纵离地过了三掌也可以。照样，拉比犹大 执定：悬在水池上的隔断，看作已经落下去把那一处封了起来。
拉比约西 却说：正如从下往上砌的墙有十掌就够，照样，从上往下垂的墙有十掌也就够算一道整墙，纵离地过了三掌也可以。
Rabbi Yosei, however, says: Just as with regard to walls constructed from below going upward, ten handbreadths suffice, so too, in the case of walls built from above going downward, ten handbreadths are enough for it to be considered a whole wall, even if it more than three handbreadths above the ground.
照样，拉比犹大 执定：悬在水池上的隔断，看作已经落下去把那一处封了起来。
Similarly, Rabbi Yehuda maintains that a partition suspended above a cistern is considered as though it descended and sealed off the area.
革玛拉 把这一说推开：其实并不是这样，因两位的意思分得开——拉比犹大 未必执 拉比约西 的意思，拉比约西 也未必执 拉比犹大 的意思。
革玛拉 把这一说推开：其实并不是这样，因两位的意思分得开——拉比犹大 未必执 拉比约西 的意思，拉比约西 也未必执 拉比犹大 的意思。
The Gemara rejects this argument: But this is not so, for we can distinguish between the two opinions and claim that neither Rabbi Yehuda holds in accordance with Rabbi Yosei, nor does Rabbi Yosei hold in accordance with Rabbi Yehuda.
革玛拉 细说：拉比犹大 未必执 拉比约西 的意思，因这两样分得开。拉比犹大 那一说单是就合院说的——那本是依拉比之律所定的；至于 棚、那是依 妥拉 之律所定的，他就不然，他并没有说那里也倚得着悬空的隔断。
革玛拉 细说：拉比犹大 未必执 拉比约西 的意思，因这两样分得开。
The Gemara elaborates: Rabbi Yehuda does not necessarily hold in accordance with Rabbi Yosei, as a distinction can be made between the two cases.
拉比犹大 那一说单是就合院说的——那本是依拉比之律所定的；至于 棚、那是依 妥拉 之律所定的，他就不然，他并没有说那里也倚得着悬空的隔断。
Rabbi Yehuda stated his opinion only with regard to the joining of courtyards, which are required by rabbinic law, but in the case of a sukka, which is required by Torah law, no, he did not say that we can rely on suspended partitions.
反过来，拉比约西 也未必执 拉比犹大 的意思，因 拉比约西 那一说单是就 棚 说的——那一条禁是从 妥拉 一条当行的诫命上推出来的。那一条并不是写作不可行的禁令，乃是从一条当行的诫命上推得出来的。人不守 棚 这条当行的诫命，法庭并不加罚，所以论这一层我们不必严。至于安息日、那是犯了要被石头打死的禁令，拉比约西 就没有那样说。所以 拉比约西 或者承认：论安息日的诸条 哈拉哈，连拉比所立的也当极严。
反过来，拉比约西 也未必执 拉比犹大 的意思，因 拉比约西 那一说单是就 棚 说的——那一条禁是从 妥拉 一条当行的诫命上推出来的。
And conversely, Rabbi Yosei does not necessarily hold in accordance with Rabbi Yehuda, as Rabbi Yosei stated his opinion only with regard to a sukka, which is a prohibition stated in the Torah from a positive commandment.
那一条并不是写作不可行的禁令，乃是从一条当行的诫命上推得出来的。
The prohibition is not written as a negative commandment, but it can be inferred from a positive commandment.
人不守 棚 这条当行的诫命，法庭并不加罚，所以论这一层我们不必严。
Neglect of the positive commandment of sukka is not punishable by the court, therefore we are not stringent in this regard.
至于安息日、那是犯了要被石头打死的禁令，拉比约西 就没有那样说。
But with regard to Shabbat, which is a prohibition punishable by stoning, Rabbi Yosei did not state his opinion.
所以 拉比约西 或者承认：论安息日的诸条 哈拉哈，连拉比所立的也当极严。
Consequently, Rabbi Yosei might agree that we must be very stringent with regard to all halakhot of Shabbat, even those that are rabbinic in origin.
你若问：西弗里 出的那一件事——他们在旱地上倚着悬空的隔断过安息日——是凭谁的话办的呢？那并不是凭 拉比约西 的话，乃是凭 拉比约西之子拉比以实玛利 的话办的——他执定悬空的隔断连在旱地上、连在安息日，也许人搬运。
你若问：西弗里 出的那一件事——他们在旱地上倚着悬空的隔断过安息日——是凭谁的话办的呢？
And if you ask: That incident, which occurred in Tzippori, when they relied on suspended partitions on land for Shabbat, on whose authority was it performed?
那并不是凭 拉比约西 的话，乃是凭 拉比约西之子拉比以实玛利 的话办的——他执定悬空的隔断连在旱地上、连在安息日，也许人搬运。
It was done not on the authority of Rabbi Yosei, but rather it was performed on the authority of Rabbi Yishmael, son of Rabbi Yosei, who maintains that a suspended partition renders it permitted to carry even if it is over land and even on Shabbat.
那一件事的经过是这样的。拉夫迪米 从 以色列地 来到巴比伦的时候说：曾有一次，众人忘了、没有趁安息日前一日天还亮着的时候把一卷 妥拉 送到会堂去，以致安息日无卷可读。次日、就是安息日，他们在存卷之屋与会堂之间的几根柱子上张开一幅布，作成一条两旁悬着隔断的通道。他们就这样把那卷 妥拉 送到会堂，从上头读了。
那一件事的经过是这样的。
The incident transpired in the following manner.
拉夫迪米 从 以色列地 来到巴比伦的时候说：曾有一次，众人忘了、没有趁安息日前一日天还亮着的时候把一卷 妥拉 送到会堂去，以致安息日无卷可读。
As when Rav Dimi came from Eretz Yisrael to Babylonia, he said: It once happened that the people forgot and did not bring a Torah scroll to the synagogue on Friday while it was still day, which meant they were left without a scroll from which to read on Shabbat.
次日、就是安息日，他们在存卷之屋与会堂之间的几根柱子上张开一幅布，作成一条两旁悬着隔断的通道。
On the following day, Shabbat, they spread a sheet over the pillars positioned between the house where the scroll was kept and the synagogue, thereby forming a corridor with partitions suspended on each side.
他们就这样把那卷 妥拉 送到会堂，从上头读了。
And in this manner they brought the Torah scroll to the synagogue and read from it.
革玛拉 就这一段的措辞诧异说：他们当真在安息日张开布幅么？按理 这样办是许的么？众人岂不是都同意：安息日 按理 不可支起临时的帐棚么？在柱子上张开布幅，正算作支起一座临时的帐棚。
革玛拉 就这一段的措辞诧异说：他们当真在安息日张开布幅么？
The Gemara expresses surprise at the wording of this account: Did they actually spread sheets on Shabbat?
按理 这样办是许的么？
Is it permitted to do so ab initio?
众人岂不是都同意：安息日 按理 不可支起临时的帐棚么？
But doesn’t everyone agree that one may not erect a temporary tent on Shabbat ab initio?
在柱子上张开布幅，正算作支起一座临时的帐棚。
Spreading sheets over pillars is considered constructing a temporary tent.
倒不如说，那时的情形是这样：他们见那几根柱子上本已张着布幅，就拿来当作隔断，这样把那卷 妥拉 送到会堂，从上头读了。
倒不如说，那时的情形是这样：他们见那几根柱子上本已张着布幅，就拿来当作隔断，这样把那卷 妥拉 送到会堂，从上头读了。
Rather, what happened was that they found sheets spread over the pillars, which they used as partitions, and in this manner they brought the Torah scroll to the synagogue and read from it.
拉巴 说：拉比犹大 与 拉比哈纳尼亚·本·阿卡比亚 所说的是一样的意思。论水上隔断那一条 哈拉哈，两位都极从宽。拉比犹大 那一断，正是我们方才所说的——院子的墙就许了那口池。拉比哈纳尼亚·本·阿卡比亚 那一断，是我们所学的：拉比哈纳尼亚·本·阿卡比亚 说：有一处阳台四肘见方、悬在水面上的，
拉巴 说：拉比犹大 与 拉比哈纳尼亚·本·阿卡比亚 所说的是一样的意思。
Rabba said: Rabbi Yehuda and Rabbi Ḥananya ben Akavya said the same thing.
论水上隔断那一条 哈拉哈，两位都极从宽。
Both were very lenient with regard to the halakha of a partition over water.
拉比犹大 那一断，正是我们方才所说的——院子的墙就许了那口池。
The ruling of Rabbi Yehuda is that which we just said, that the wall of the courtyard permits a cistern.
拉比哈纳尼亚·本·阿卡比亚 那一断，是我们所学的：拉比哈纳尼亚·本·阿卡比亚 说：有一处阳台四肘见方、悬在水面上的，
The ruling of Rabbi Ḥananya ben Akavya is as we learned: Rabbi Ḥananya ben Akavya says: In the case of a balcony that contains four cubits by four cubits, which is suspended over water,