← 逾越节卷总目·第一章 十四日之夜
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。
照上一解，拉比梅伊尔 所说「由他们的话」是指谁的话？是指副大祭司 拉比哈尼纳 的话。
那么 拉比梅伊尔 说「由他们的话」，指的是什么呢？
And what did Rabbi Meir mean when he said: From their statements?
他指的是副大祭司 拉比哈尼纳 那一句。
He meant: From the statement of Rabbi Ḥanina the deputy High Priest.
雷什·拉基什 传 巴尔·卡帕拉 另解那条密释纳：所说的是一样按托拉之律为不洁之源的，与一样按托拉之律为二等不洁的。那么「由他们的话」指谁？不是指本条密释纳里的众 坦拿，乃是指别处 拉比以利以谢 与 拉比约书亚 的话。
雷什·拉基什 传 巴尔·卡帕拉 另解那条密释纳说：密释纳所说的，是一样按托拉的律算作不洁之源的，与一样按托拉的律算作二等不洁的。
Reish Lakish said another explanation of the mishna in the name of bar Kappara: The case in the mishna is one involving a primary source of ritual impurity by Torah law and a secondary source of impurity by Torah law.
那么 拉比梅伊尔 说「由他们的话」，指的又是什么呢？
And what did Rabbi Meir mean by the phrase: From their statements?
他所指的不是本条密释纳里的那几位 坦拿，乃是别处所载 拉比以利以谢 与 拉比约书亚 的话。
He was not referring to the tanna’im in this mishna, but rather: From the statements of Rabbi Eliezer and Rabbi Yehoshua cited elsewhere.
革玛拉问：所指的是 拉比约书亚 哪一句？若说是这一句——密释纳教过：一瓮 举祭 的出产，洁与不洁起了疑而不可吃的，拉比以利以谢 说仍当守着它免受不洁，故它若搁在易受不洁的地方，就当挪到隐蔽处；若敞着，就当盖上。
革玛拉问：拉比梅伊尔 所指的是 拉比约书亚 哪一句话？
The Gemara asks: To which statement of Rabbi Yehoshua is Rabbi Meir referring?
你若说他指的是这一句，如我们在一条密释纳里学过的：一瓮 举祭 的出产，洁与不洁起了疑、因而不可吃的，拉比以利以谢 说人仍当守着这 举祭，免它受不洁。
If you say he is referring to this statement of Rabbi Yehoshua, as we learned in a mishna: In the case of a barrel of teruma produce with regard to which uncertainty developed with regard to its impurity, and which therefore may not be eaten, Rabbi Eliezer says that one must nevertheless safeguard the teruma from ritual impurity.
故他以为：那瓮若搁在易受不洁的地方，就当把它挪到隐蔽之处；若是敞着的，就当把它盖上。
Therefore, he maintains: If the barrel was resting in a vulnerable place, where it may come into contact with impurity, one should place it in a concealed place, and if it was exposed, he should cover it.
拉比约书亚 说：不必。纵搁在隐蔽处，他愿意也可以挪到易受不洁的地方；盖着的也可以揭开——这 举祭 已不必再守着免它受不洁。照他的意思，洁与不洁起疑的 举祭 既只可用来点火，便不必拦它受不洁。洁净的酵同理：除它的时候不必守着它免受不洁。
拉比约书亚 说：不必如此。
Rabbi Yehoshua says: That is not necessary.
纵使那瓮搁在隐蔽之处，他愿意也可以把它挪到易受不洁的地方。
Rather, even if it was placed in a concealed place, he may place it in a vulnerable place if he chooses.
盖着的也可以把它揭开，因这 举祭 已不必再守着免它受不洁了。
And if it was covered, he may expose it, as he need no longer safeguard this teruma from impurity.
照 拉比约书亚 的意思，洁与不洁起了疑的 举祭 既只可用来点火，便不必拦着不叫它触着不洁。
According to Rabbi Yehoshua, as teruma whose impurity status is uncertain, may be used only for lighting a fire, there is no requirement to prevent it from contact with ritual impurity.
洁净的酵也照的是同一个理：人除它的时候，不必守着它免受不洁。
The same reasoning applies to pure leaven: One is not required to safeguard it from impurity in the process of its removal.
革玛拉驳这一比：论疑不洁之 举祭 摆在何处，与「洁的与不洁的一同焚」能比么？那里 拉比约书亚 所许的不过是任它受不洁，并非许人动手把疑不洁的 举祭 弄成不洁；这里 拉比梅伊尔 所说的，却是人亲手把有酵的 举祭 弄成不洁。
革玛拉驳这一比：论那疑不洁的 举祭 该摆在何处的争议，与「洁净的与不洁的一同焚」这一件能比么？
The Gemara rejects the comparison: Is this dispute with regard to the placement of doubtfully impure teruma comparable to the case of burning ritually pure and impure items together?
那里 拉比约书亚 所许的不过是任它受不洁，并不是许人动手把那疑不洁的 举祭 弄成不洁。
There, Rabbi Yehoshua permits mere passive causation of impurity; however, he does not permit one to actively render teruma whose impurity status is uncertain, impure.
这里 拉比梅伊尔 所说的，却是人亲手把那有酵的 举祭 弄成不洁。
Here, however, in the statement of Rabbi Meir, he actively renders leavened teruma impure with his hands.
可见 拉比梅伊尔 不是由那一句推的，是由 拉比约书亚 另一句推的。密释纳教过：一瓮 举祭 酒在酒榨上层破了，下层有不洁的俗酒——举祭 若流下去，便要成为不洁，满榨的酒都算不洁的 举祭，连祭司也不可喝，损失甚大。
可见 拉比梅伊尔 不是由那一句推出自己这一说的，乃是由 拉比约书亚 另一句推的。
Rather, Rabbi Meir did not infer his opinion from that statement; instead, he inferred it from this other statement of Rabbi Yehoshua.
如我们在一条密释纳里学过的：一瓮 举祭 的酒在酒榨上层破了，而下层——就是酒从上层流下去的那一处——有不洁的俗酒；于是有一难：那 举祭 的酒若流进俗酒里，便要成为不洁。
As we learned in a mishna: With regard to a barrel of teruma wine that broke in the upper area of a winepress, where grapes are pressed, and there is impure, non-sacred wine in the lower area of the press, where the wine flows from the upper area, the following dilemma arises: If the teruma wine flows into the non-sacred wine, the teruma will be rendered ritually impure.
那样一来损失甚大：下层满榨的酒都要算作不洁的 举祭，连祭司也不可喝。
The result will be significant financial loss, as the legal status of all the wine in the lower press will be that of impure teruma, which is prohibited even for priests to drink.
那一件上 拉比以利以谢 与 拉比约书亚 同认：人若能在那酒受不洁之先、用器皿接住哪怕四分之一 罗格，保它仍洁净，就当接。若手边只有不洁的器皿，一接一封便要把 举祭 弄成不洁：拉比以利以谢 说任它自己流下去成为不洁，不可动手把它弄成不洁；拉比约书亚 说连动手把它弄成不洁也可以。
那一件上，拉比以利以谢 与 拉比约书亚 同认：人若能在那 举祭 的酒受不洁之先，用器皿从破了的瓮里接住哪怕四分之一 罗格，保它仍在洁净的分位里，他就当接。
In that case, Rabbi Eliezer and Rabbi Yehoshua concede that if one is able to rescue even a quarter-log from the barrel that broke by receiving the teruma wine in a vessel before it becomes impure, and thereby keep the wine in a state of ritual purity, he should rescue it.
他若接不成——因手边只有不洁的器皿，用它去接那酒或封那上层，便要把 举祭 弄成不洁——拉比以利以谢 说：当任那 举祭 的酒自己流下去成为不洁，不可动手把它弄成不洁。
And if one cannot receive the wine in a pure vessel, as only impure vessels are available, such that if he uses them to receive the wine or to seal the upper press he will render the teruma impure, Rabbi Eliezer says: The teruma wine should be allowed to descend and become impure on its own, but one should not actively render it impure with his hand.
拉比约书亚 说：连动手把它弄成不洁也可以。
Rabbi Yehoshua says: One may even render it impure with his hand.
那酒既无论他动手与否都要成为不洁，为免更大的损失而预先把这 举祭 弄成不洁，便无可非议。
Since it will become impure on its own regardless of his actions, there is no objection to rendering the teruma impure preemptively in order to prevent greater financial loss.
这样看来，照 拉比约书亚 的意思：一样东西横竖要失去的，动手把它弄成不洁是许的。
Apparently, according to Rabbi Yehoshua, it is permitted to render an item impure if it will be lost in any case.
难：若 拉比梅伊尔 指的是这一争，「由他们的话」便说得不准——他这一判全不以 拉比以利以谢 之说为据，该说「由他的话」才是。
革玛拉提一难：若 拉比梅伊尔 指的是上头那一争，那么「由他们的话」这一语便说得不准了，因他这一判全不以 拉比以利以谢 那一说为据。
The Gemara raises a difficulty: If so, that Rabbi Meir is referring to the above dispute, this expression: From their statements, is imprecise, as his ruling is not based on Rabbi Eliezer’s opinion at all.
他该说「由他的话」才是，因他这一判单是从 拉比约书亚 那一说学来的。
Instead, Rabbi Meir should have said: From his statement, as he learns his ruling solely from the opinion of Rabbi Yehoshua.
答：拉比梅伊尔 的意思是——我们这一判是从 拉比以利以谢 与 拉比约书亚 那一场争议里学来的；哈拉哈 既从 拉比约书亚，那便是实实在在的出处。革玛拉说密释纳的措辞也正合此解，因下文接着教「拉比以利以谢 与 拉比约书亚 同认」，可见 拉比梅伊尔 所指的正是两人的说法。
革玛拉答：拉比梅伊尔 的意思是这样——我们这一判，是从 拉比以利以谢 与 拉比约书亚 那一场争议里学来的。
The Gemara answers that this is what Rabbi Meir is saying: We learned this ruling from the dispute between Rabbi Eliezer and Rabbi Yehoshua.
这条 哈拉哈 既从 拉比约书亚，那一争便是实实在在的出处。
Since the halakha is in accordance with the opinion of Rabbi Yehoshua, this is a substantive source.
革玛拉说：密释纳的措辞也正合此解，因那条密释纳下文接着教说「拉比以利以谢 与 拉比约书亚 同认」。
The Gemara comments: The language of the mishna is also precise, as the continuation of the mishna teaches: Rabbi Eliezer and Rabbi Yehoshua concede.
可见 拉比梅伊尔 所指的正是两人的说法。
This indicates that Rabbi Meir is referring to their opinions.
革玛拉断定：正当据此而论，拉比梅伊尔 那一句当这样解。
The Gemara concludes: Indeed, learn from it that this is the correct interpretation of Rabbi Meir’s statement.
拉夫纳赫曼 传 拉巴·巴尔·阿武赫 也这样说：密释纳所说的是一样按托拉之律为不洁之源的，与一样按托拉之律为二等不洁的；「由他们的话」是指上头 拉比以利以谢 与 拉比约书亚 那一争。
拉夫纳赫曼 传 拉巴·巴尔·阿武赫 也照样说：密释纳所说的，是一样按托拉的律算作不洁之源的，与一样按托拉的律算作二等不洁的。
And likewise, Rav Naḥman said that Rabba bar Avuh said: The case in the mishna is one involving a primary source of ritual impurity by Torah law and a secondary source of impurity by Torah law.
那么「由他们的话」是什么意思呢？
And what is the meaning of the phrase: From their statements?
是指上头所引 拉比以利以谢 与 拉比约书亚 那一争里两人的说法。
It means from the statements of Rabbi Eliezer and Rabbi Yehoshua in the dispute cited above.
拉瓦 举那条申说密释纳的 《托塞夫塔》 诘 拉夫纳赫曼：拉比约西 对 拉比梅伊尔 说——「洁的与不洁的同焚」这一推，与你所引为证的那几件并不相类。众贤所作的证究竟是什么？若据副大祭司 拉比哈尼纳，他所证的是二等之肉可与触了不洁之源的肉同焚——那是这一块不洁、那一块也不洁。
拉瓦 举那条申说密释纳的 《托塞夫塔》，诘 拉夫纳赫曼 那一说。
Rava raised an objection to the opinion of Rav Naḥman from the Tosefta that elaborates on the mishna.
拉比约西 对 拉比梅伊尔 说：「洁净的与不洁的酵可以同焚」这一推，与你所引为证的那几件并不相类。
Rabbi Yosei said to Rabbi Meir: The inferred conclusion of burning pure and impure leaven together is not similar to the case from which you cited proof.
众贤作证的时候，所证的究竟是什么？
When the Sages testified, about what did they testify?
你若据副大祭司 拉比哈尼纳 所证的，他所证的是那因触着二等不洁之物而受不洁的肉，说人可以把它与那因触着不洁之源而受不洁的肉一同焚了。
If your source is the testimony of Rabbi Ḥanina, the deputy High Priest, he testified about the meat that became ritually impure through contact with a secondary source of impurity, saying that one may burn it together with the meat that became impure through contact with a primary source of impurity.
在那一件上，这一块肉是不洁的，那一块肉也一样是不洁的。
In that case, this meat is impure and that meat is similarly impure.
你若据 拉比阿奇瓦 所证的，他所证的是当日受浸之人所污的 举祭 之油，说可以点在因触染尸之人而受头一等不洁的灯上——那是这油已失效、那灯已不洁。我们也同认：因触二等之物而不洁的 举祭，可与因触不洁之源而不洁的 举祭 同焚。
你若据 拉比阿奇瓦 所证的，他所证的是那因触着当日受浸之人而失效的 举祭 之油，说人可以把它点在那因触着染了尸体之不洁的人而受头一等不洁的灯上。
If your source is the testimony of Rabbi Akiva, he testified about teruma oil that was ritually disqualified by coming into contact with one who immersed himself during that day, saying that one may kindle it in a lamp that became ritually impure with first-degree impurity through contact with one who became ritually impure with impurity imparted by a corpse.
那是这油已经失效、那灯已经不洁的光景。
That is a case where this oil is disqualified and that lamp is impure.
我们也同认：因触着二等不洁之物而不洁的 举祭，可以与那因触着不洁之源而不洁的 举祭 一同焚了。
We also concede with regard to teruma that became impure through contact with a secondary source of impurity that one may burn it with teruma that became impure through contact with a primary source of impurity.
可搁置待定、洁与不洁未断的 举祭，我们怎能与确已不洁的 举祭 一同焚？只怕先知以利亚来到，凭先知之言断定它本不是不洁的，就把它判作洁净。那 举祭 的分位既是未定的，怎可动手把它弄成不洁——末了或许断出它本是洁净的。
可那搁置待定、洁与不洁尚未断准的 举祭，我们怎能与确已不洁的 举祭 一同焚呢？
However, how will we burn teruma in abeyance, whose impurity status is uncertain, together with ritually impure teruma?
只怕先知以利亚来到，凭先知之言断定那 举祭 本不是不洁的，就把它判作洁净。
Perhaps Elijah the Prophet will come and establish prophetically that the teruma is not ritually impure, and he will render it ritually pure.
搁置待定的 举祭，它在律法上的分位本是未定的。
The legal status of teruma in abeyance is uncertain.
末了或许断出它本是洁净的，人怎可先动手把它弄成不洁呢？
How can one actively render it impure when it might ultimately be determined that it is pure?