← 逾越节卷总目·第十章 逾越节前夕
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 4 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。
那位 坦拿 是谁呢——他教说：人纵是从那种「吃完要念一句重祝」的席上起身离了本处，接着吃以先仍当另念一遍祝谢。
那位 坦拿 是谁呢——他教说：人纵是从那种「吃完要念一句重祝」的席上起身离了本处，接着吃以先仍当另念一遍祝谢。
Who is the tanna that taught that even in cases of uprooting oneself from a meal that requires a blessing of significance afterward, one nevertheless is required to recite a new blessing before resuming his meal?
是 拉比犹大，因有一条 《巴拉伊塔》 教道：几位相好的人正侧身吃席，忽起身离了本处，往会堂或学舍去：他们出去的时候，所吃的这几样不必念祝谢；他们回来接着吃以先，这几样也不必另念一句起头的祝谢。拉比犹大 说：这话是就哪一款说的呢？是就他们把几位相好的留在那里、留在席上的一款。可他们若不曾把几位相好的留在那里，那么他们出去的时候，这几样就当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。照 拉夫纳赫曼·巴尔·以撒 的意思，革玛拉上头用来驳 拉夫希斯达 那一解的 《巴拉伊塔》，其实是 拉比犹大 一家之言；拉夫希斯达 所执的，倒是众拉比那一边的通说。
是 拉比犹大，因有一条 《巴拉伊塔》 教道：几位相好的人正侧身吃席，忽起身离了本处，往会堂或学舍去：他们出去的时候，所吃的这几样不必念祝谢；他们回来接着吃以先，这几样也不必另念一句起头的祝谢。
It is Rabbi Yehuda, as it was taught in a baraita: With regard to friends who were reclining and eating a meal and uprooted themselves to go to the synagogue or to the study hall, when they exit, these foods do not require a blessing to be recited afterward, and when they return, these foods do not require an introductory blessing before resuming eating.
拉比犹大 说：这话是就哪一款说的呢？
Rabbi Yehuda said: In what case is this statement said?
是就他们把几位相好的留在那里、留在席上的一款。
When they left some of the friends there, at the meal.
可他们若不曾把几位相好的留在那里，那么他们出去的时候，这几样就当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。
However, if they did not leave some of the friends there, when they exit, these foods require a blessing to be recited afterward, and when they return, these foods require an introductory blessing.
照 拉夫纳赫曼·巴尔·以撒 的意思，革玛拉上头用来驳 拉夫希斯达 那一解的 《巴拉伊塔》，其实是 拉比犹大 一家之言；拉夫希斯达 所执的，倒是众拉比那一边的通说。
According to Rav Naḥman bar Yitzḥak, the baraita that served as the basis of the Gemara’s objection to the explanation of Rav Ḥisda actually represents the minority opinion of Rabbi Yehuda, whereas Rav Ḥisda holds in accordance with the majority opinion of the Rabbis.
革玛拉从上头那条 《巴拉伊塔》 推道：这条 哈拉哈 的缘由在于——惟有那几样吃完要在原处念祝谢的食物，吃的人出去时不必念祝谢、回来时也不必另念一句起头的祝谢。可他们所吃的若是那几样吃完不必在原处念祝谢的，那么连与 拉比犹大 相争的众拉比也说：他们出去的时候，这几样当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。
革玛拉从上头那条 《巴拉伊塔》 推道：这条 哈拉哈 的缘由在于——惟有那几样吃完要在原处念祝谢的食物，吃的人出去时不必念祝谢、回来时也不必另念一句起头的祝谢。
The Gemara infers from the above baraita: The reason for this halakha is that it is only with regard to items of food that require a blessing after them in their place, that when the people eating them exit, these foods do not require a blessing to be recited afterward, and when they return, these foods do not require an introductory blessing.
可他们所吃的若是那几样吃完不必在原处念祝谢的，那么连与 拉比犹大 相争的众拉比也说：他们出去的时候，这几样当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。
However, if they ate items of food that do not require a blessing that must be recited specifically in their place, even according to the opinion of the Rabbis, who disagree with Rabbi Yehuda, when these people exit, these foods require a blessing to be recited afterward, and when they return these foods require an introductory blessing.
革玛拉议道：这岂不又把 拉比约哈难 的意思实在驳倒了么？他执定换了地方总不叫人另念一遍祝谢。革玛拉诧这一议：我们上头不是已经把 拉比约哈难 的意思驳过一回了么？何必再驳一遍呢？革玛拉承认这话不错，却仍说：虽然如此，就说这条 《巴拉伊塔》 也把 拉比约哈难 的意思实在驳倒了罢。
革玛拉议道：这岂不又把 拉比约哈难 的意思实在驳倒了么？他执定换了地方总不叫人另念一遍祝谢。
The Gemara suggests: Shall we say that this is a conclusive refutation of the opinion of Rabbi Yoḥanan, who holds that a change of location never obligates one to recite a new blessing?
革玛拉诧这一议：我们上头不是已经把 拉比约哈难 的意思驳过一回了么？
The Gemara expresses surprise at this proposition: But didn’t we already refute Rabbi Yoḥanan’s opinion once?
何必再驳一遍呢？
Why is it necessary to refute his ruling yet again?
革玛拉承认这话不错，却仍说：虽然如此，就说这条 《巴拉伊塔》 也把 拉比约哈难 的意思实在驳倒了罢。
The Gemara admits that this is true but adds: Nevertheless, let us say that this baraita is also a conclusive refutation of the opinion of Rabbi Yoḥanan.
革玛拉应道：单凭这条 《巴拉伊塔》 ，拉比约哈难 那一断还驳不死，因 拉比约哈难 尽可对你说：连那几样吃完不必在原处念祝谢的食物，吃的人也一样不必另念一遍祝谢。至于那条 《巴拉伊塔》 所教的「起身离了本处」——上头据它推出所吃的是那要在原处念祝谢的食物——那一语不过是要显出 拉比犹大 那一说从严到什么地步。
革玛拉应道：单凭这条 《巴拉伊塔》 ，拉比约哈难 那一断还驳不死，因 拉比约哈难 尽可对你说：连那几样吃完不必在原处念祝谢的食物，吃的人也一样不必另念一遍祝谢。
The Gemara responds that Rabbi Yoḥanan’s ruling cannot be definitively refuted from this baraita, as Rabbi Yoḥanan could have said to you: The same is true that even with regard to items of food that do not require a blessing afterward in their place, the people who ate them are also not required to recite a new blessing.
至于那条 《巴拉伊塔》 所教的「起身离了本处」——上头据它推出所吃的是那要在原处念祝谢的食物——那一语不过是要显出 拉比犹大 那一说从严到什么地步。
And with regard to that which the baraita teaches: They uprooted themselves, from which it was inferred that the people were eating foods that require a blessing afterward in the place of eating, this phrase serves to convey the far-reaching nature of Rabbi Yehuda’s stringent opinion.
革玛拉把上头那一句讲明：照 拉比犹大 的意思，他们所吃的纵是那几样吃完要在原处念祝谢的食物、他们又断是要回席的，这几样所以不必另念一遍祝谢，单因他们把几位相好的留在席上。可他们若不曾留下几位相好的，那么他们出去的时候，这几样就当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。虽然如此，众拉比仍可以从宽，连他们所吃的是那几样吃完不必在原处念祝谢的食物，也不叫他们另念一遍。
革玛拉把上头那一句讲明：照 拉比犹大 的意思，他们所吃的纵是那几样吃完要在原处念祝谢的食物、他们又断是要回席的，这几样所以不必另念一遍祝谢，单因他们把几位相好的留在席上。
The Gemara explains the previous statement: According to Rabbi Yehuda, even if they were eating items of food that require a blessing after them in their place, and they will definitely return to the meal, the reason that these foods do not require a new blessing is that they left some of their friends at the meal.
可他们若不曾留下几位相好的，那么他们出去的时候，这几样就当念祝谢；他们回来的时候，这几样也当另念一句起头的祝谢。
However, if they did not leave some of their friends, when they exit, these foods require a blessing to be recited afterward, and when they return, these foods require an introductory blessing.
虽然如此，众拉比仍可以从宽，连他们所吃的是那几样吃完不必在原处念祝谢的食物，也不叫他们另念一遍。
Nevertheless, it is possible that the Rabbis are lenient and do not obligate them to recite a new blessing, even if they are eating food that does not require a blessing afterward in the place in which they ate.
革玛拉指出：有一条 《巴拉伊塔》 所教的正合 拉夫希斯达 的意思：几位相好的人正侧身同饮，忽起身离了本处，后来又回到原处：他们不必另念一遍祝谢。酒本算一样要紧的饮品，吃完当在饮它的地方念一句收尾的祝谢。这条 《巴拉伊塔》 明明助着 拉夫希斯达 的意思——他断这一等东西，人离了饮它的地方、后来又回来的，不必另念一遍祝谢。
革玛拉指出：有一条 《巴拉伊塔》 所教的正合 拉夫希斯达 的意思：几位相好的人正侧身同饮，忽起身离了本处，后来又回到原处：他们不必另念一遍祝谢。
The Gemara points out that it was taught in a baraita in accordance with the opinion of Rav Ḥisda: With regard to friends who were reclining to drink wine together and uprooted themselves from their place and subsequently returned to their original location, they need not recite a new blessing.
酒本算一样要紧的饮品，吃完当在饮它的地方念一句收尾的祝谢。
Wine is considered an important beverage that requires a concluding blessing in the place where it was consumed.
这条 《巴拉伊塔》 明明助着 拉夫希斯达 的意思——他断这一等东西，人离了饮它的地方、后来又回来的，不必另念一遍祝谢。
This baraita explicitly supports the opinion of Rav Ḥisda, who rules with regard to items of this kind that if one left the place where he was drinking and later returned, no new blessing is necessary.
革玛拉回到「把席打断念 《圣祷》 」那一题。众贤教道：同席的人正侧身吃席，安息日的日头分别为圣了：他们就给席上一位端一杯酒来，他在那杯上念那一日的分别为圣、就是 《圣祷》 ，又在第二杯上念 《谢饭祷》 ；这是 拉比犹大 的话。拉比约西 说：人尽可把余下的席吃完，直到天黑也可以。
革玛拉回到「把席打断念 《圣祷》 」那一题。
The Gemara returns to the subject of interrupting one’s meal to recite kiddush.
众贤教道：同席的人正侧身吃席，安息日的日头分别为圣了：他们就给席上一位端一杯酒来，他在那杯上念那一日的分别为圣、就是 《圣祷》 ，又在第二杯上念 《谢饭祷》 ；这是 拉比犹大 的话。
The Sages taught: With regard to members of a group who were reclining and eating a meal, and the day of Shabbat was sanctified, they bring one of the diners a cup of wine and he recites over it the sanctification of the day, i.e., kiddush, and a second cup over which he recites Grace after Meals; this is the statement of Rabbi Yehuda.
拉比约西 说：人尽可把余下的席吃完，直到天黑也可以。
Rabbi Yosei says: One may continue eating the rest of his meal, even until dark.