← 逾越节卷总目·第三章 这些犯禁之物
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。
（接上面未完的一句）——是细面所作的；肥肉指着未曾生产的母山羊的肉；陈酒指着存了年头的酒，至少三年。
——是细面所作的；所谓肥肉，指着未曾生产的母山羊的肉；所谓陈酒，指着存了年头的酒，至少三年。
is made from refined flour; fatty meat refers to meat from a goat that has not yet given birth; and aged wine refers to wine that has been aged significantly, for at least three years.
革玛拉立一条通则：凡于这一样病、这一处肢体有益的吃食或医法，于那一样便有损；凡于这一样有损的，于那一样便有益。惟有润的姜、荜拨、细面的饼、肥肉、陈酒五样例外——这几样于周身各处都有益。
革玛拉立一条通则：凡于这一样病、这一处肢体有益的吃食或医法，于那一样便有损。
The Gemara states a general principle: Any food or medical treatment that is effective in healing this sickness or this limb is deleterious for that one.
凡于这一样有损的，于那一样便有益；惟有润的姜、荜拨、细面所作的饼、肥肉与陈酒例外——这几样于周身各处都有益。
And any food or treatment that is deleterious for this one is effective in healing that one, except for moist ginger, long peppers, and bread made of refined flour, and fatty meat, and aged wine, which are effective to heal all limbs of the body.
革玛拉回到密释纳所列的几样。玛代的啤酒逾越节里何以是禁的呢？因玛代人往里头下大麦水。
革玛拉回到密释纳所列的几样。
The Gemara returns to its discussion of the details mentioned in the mishna.
玛代的啤酒逾越节里何以是禁的呢？
Why is Median beer prohibited during Passover?
因玛代人往里头下大麦水。
It is because the Medians place barley water into it.
以东的醋所以是禁的，因以东人往里头下大麦。
以东的醋所以是禁的，因以东人往里头下大麦。
And Edomite vinegar is prohibited because the Edomites place barley into it.
拉夫纳赫曼·巴尔·以撒 说：起初圣殿还立着、人从犹大地带奠酒上来的时候，那酒蒙福，不掺什么也存得住。犹大地的酒不会自己变酸，除非人下大麦进去使它变酸；那样下过大麦的醋，他们就叫作寻常的醋，因酒不掺这一样便成不了醋。
拉夫纳赫曼·巴尔·以撒 说：起初圣殿还立着、人从犹大地带奠酒上来的时候，那酒蒙福，不掺什么也存得住。
Rav Naḥman bar Yitzḥak said: Initially, when the Temple stood and they would bring wine libations from Judea, the wine would be blessed and would be preserved without any additives.
犹大地的酒不会自己变酸，除非人下大麦进去，使它变酸。
The wine of Judea would not turn to vinegar unless they placed barley into it to achieve this effect.
那样下过大麦而成的醋，他们就叫作寻常的醋，因那时的酒不掺这一样便成不了醋。
And they would call this vinegar to which barley had been added ordinary vinegar, since wine would not become vinegar without this additive.
如今殿既毁了，以东的酒不下大麦也不会变酸；这就叫作以东的醋，正应了经上论推罗所说的话（别的仇敌也一样）：「因推罗向耶路撒冷说：阿哈！那作众民之门的已经破坏，向我开放；她既变为荒场，我必丰盛」（以西结书 26:2）。众贤解说：这一个（耶路撒冷）丰盛，那一个（她的仇敌）便荒凉；这仇敌丰盛，她（耶路撒冷）便荒凉。故以色列人一跌倒，仇敌便得着从前属以色列的兴盛。拉夫纳赫曼·巴尔·以撒 说：这一层也可从论以扫与雅各的一节得来：「这族必强于那族」（创世记 25:23）——一国得力，那一国便衰弱，两下不能同强。
如今殿既毁了，以东的酒不下大麦也不会变酸。
And now, after the destruction of the Temple, Edomite wine does not turn to vinegar unless one places barley into it.
这就叫作以东的醋，正应了经上论推罗所说的话——别的仇敌也一样：「因推罗向耶路撒冷说：阿哈！那作众民之门的已经破坏，向我开放；她既变为荒场，我必丰盛」（以西结书 26:2）。
This is called Edomite vinegar, to fulfill that which is stated with regard to Tyre, and the same applies to other enemies of the Jewish people: “Because Tyre has said against Jerusalem: Aha, she is broken that was the gate of the peoples; she is turned unto me; I shall be filled with her that is laid waste” (Ezekiel 26:2).
众贤解说：这一个、就是耶路撒冷丰盛，那一个、就是她的仇敌便荒凉；这仇敌丰盛，她耶路撒冷便荒凉。
The Sages expound: If this one, Jerusalem, is full, then that one, her enemy, is laid waste; and if this enemy is full, then she, Jerusalem, is laid waste.
故以色列人一跌倒，仇敌便得着从前属以色列人的兴盛。
Therefore, when the Jewish people fall, their enemies can achieve the success that was once attained by the Jews.
拉夫纳赫曼·巴尔·以撒 说：这一层也可从论以扫与雅各的一节得来——经上说「这族必强于那族」（创世记 25:23），就是说一国得力，那一国便衰弱，两下不能同时强盛。
Rav Naḥman bar Yitzḥak said: This notion can be derived from here, where the verse states regarding Esau and Jacob: “The one people shall be stronger than the other people” (Genesis 25:23), meaning that when one nation gains power, the other is weakened, because they cannot both be strong at the same time.
一条 《巴拉伊塔》 教说：拉比犹大 说，在犹大地，起初人向 地之民 买醋的不必分什一，因那时寻常的醋只出于 泰梅德——榨过酒之后，把梗、核、皮上浇了水，滤出那汁来任它发酸成醋。这一样汁叫作 泰梅德，不必分什一。所以这样作醋，是因那时的酒太烈，不会自己变酸。可如今向 地之民 买醋的，须分什一，因如今的酒变酸得快，可推定醋只出于酒。
一条 《巴拉伊塔》 教说：拉比犹大 说，在犹大地，起初人向 地之民——就是在洁净与什一上不甚谨细、故可疑他不曾照规矩分过果子的人——买醋的，不必分什一，因可以推定那时寻常的醋只出于 泰梅德。
It was taught in a baraita that Rabbi Yehuda said: In Judea, initially, one who would purchase vinegar from an am ha’aretz, i.e., one who is not scrupulous in matters of ritual purity and tithes and is therefore suspect of not having tithed his fruit properly, would not need to tithe it due to the fact that it can be assumed that ordinary vinegar was made only from temed, a liquid produced from grape remnants.
榨过酒、把梗与核、皮滤出来之后，人往这些渣上浇水。
After filtering the wine from the stems, seeds, and skins, water was poured over these remnants.
随后把那汁滤出来，任它发酵，直到变酸成醋。
The liquid was then drained off and allowed to ferment until it became vinegar.
这一样汁叫作 泰梅德，是不必分什一的。
This liquid was called temed, and it is not necessary to tithe it.
所以这样作醋，是因那时的酒太烈，不会自己变酸。
Vinegar was produced in this way because the wine of that time was so strong that it did not turn to vinegar on its own.
可如今，人向 地之民 买醋的须分什一，因如今的酒变酸得快，可推定醋只出于酒。
But now, one who purchases vinegar from an am ha’aretz must tithe it, as the wine nowadays turns to vinegar quickly, and the presumption is that vinegar comes only from wine.
革玛拉问：拉比犹大 当真以为 泰梅德 不必分什一么？我们在一条密释纳里岂不是学过：人作 泰梅德，量着下了水，随后所得的汁与他所量的水一般多的，免分什一——因那葡萄渣显然只添了味，并不添出汁来；而 拉比犹大 连这一件也定他当分什一。若是这样，他怎能许人向 地之民 买 泰梅德 呢？照他在那条 《巴拉伊塔》 里的意思，泰梅德 是当分什一的。
革玛拉问：拉比犹大 当真以为 泰梅德 不必分什一么？
The Gemara asks: But does Rabbi Yehuda hold that temed is not subject to tithing?
我们在一条密释纳里岂不是学过：人作 泰梅德，量着下了水，随后所得的汁与他所量的水一般多的，免分什一——因那葡萄渣显然只添了味，并不曾添出汁来。
Wasn’t it taught in a mishna: With regard to one who produces temed and adds a measured amount of water and afterward finds a corresponding amount of liquid to that which he measured, he is exempt from tithing this temed because it is clear that the grape produce added only flavor and did not add to the volume of the temed.
而 拉比犹大 连这一件也定他当分什一。
And Rabbi Yehuda obligates one to tithe the temed even in that case.
若是这样，他怎能许人向 地之民 买 泰梅德 呢？
If this is so, how can Rabbi Yehuda permit a person to purchase temed from an am ha’aretz?
照他在那条 《巴拉伊塔》 里的意思，泰梅德 是当分什一的。
According to his opinion in this baraita, temed must be tithed.
革玛拉答：拉比犹大 的意思是——泰梅德 固然当分什一，可 地之民 不至于疑他们不分 泰梅德 的什一：泰梅德 既贱，可推定 地之民 不吝惜它，肯为它分什一。你若愿意，也可这样说：纵疑 地之民 不分 泰梅德 的什一，也不难，其故在此——那条密释纳说的是拿带些酒的酒渣所作的 泰梅德，故 拉比犹大 定他当分什一；那条 《巴拉伊塔》 说的是拿葡萄核所作的 泰梅德，既可推定其中并不掺酒，拉比犹大 便说免分什一。
革玛拉答：拉比犹大 的意思是——泰梅德 固然当分什一，只是不至于疑 地之民 不分 泰梅德 的什一。
The Gemara answers: This is what Rabbi Yehuda is saying: One is required to tithe temed; however, amei ha’aretz are not suspected of failing to tithe temed.
泰梅德 既贱，可推定 地之民 不吝惜它，肯为它分什一。
Because temed is so inexpensive, the assumption is that amei ha’aretz are not sparing with it and are willing to tithe it.
你若愿意，也可这样说：纵疑 地之民 不分 泰梅德 的什一，也不难，其故在此——那条密释纳说的是拿带些酒的酒渣所作的 泰梅德，故 拉比犹大 定他当分什一。
If you wish, say instead that even if amei ha’aretz are suspected of failing to tithe temed, and this is not difficult for the following reason: This mishna is referring to a case where the temed was produced with dregs that contain some amount of wine, and therefore Rabbi Yehuda says that a person is required to tithe it.
那条 《巴拉伊塔》 说的是拿葡萄核所作的 泰梅德；既可推定其中并不掺酒，拉比犹大 便说免分什一。
That baraita is referring to a case where the temed was produced with grape pits; because it is assumed that no wine is mixed into the temed, Rabbi Yehuda states that one is exempt from tithing it.
密释纳说埃及的 齐托姆 算作酵物。革玛拉问：埃及的 齐托姆 是什么？
密释纳里说，埃及的 齐托姆 算作酵物。
It is stated in the mishna that Egyptian zitom is considered leavened food.
革玛拉问：埃及的 齐托姆 是什么呢？
The Gemara asks: What is Egyptian zitom?
拉夫约瑟 据一条 《巴拉伊塔》 教说：三分之一大麦、三分之一红花、三分之一盐。
拉夫约瑟 据一条 《巴拉伊塔》 教说：三分之一是大麦，三分之一是红花，三分之一是盐。
Rav Yosef taught from a baraita: It is one-third barley, one-third safflower, and one-third salt.
拉夫帕帕 把大麦从这几样料里去掉，换上麦子——他以为埃及的 齐托姆 是拿麦子作的，不是大麦。革玛拉说：记这两说谁是谁的口诀，是 西萨内 一字，意即枝条编的筐。西萨内 里有两个 萨麦克，可帮人记住：名里带 萨麦克 的 拉夫约瑟 说埃及的 齐托姆 是拿 大麦（大麦）作的，而 大麦 里那个 左点辛，声与 萨麦克 一样。
拉夫帕帕 把大麦从这几样料里去掉，换上麦子——他以为埃及的 齐托姆 是拿麦子作的，不是拿大麦作的。
Rav Pappa removes barley from the list of ingredients and includes wheat; he maintains that Egyptian zitom was made with wheat rather than barley.
革玛拉说：记这两说谁是谁的口诀，是 西萨内 一字，意即枝条编的筐。
The Gemara comments: Your mnemonic to remember which Sage expressed which version is the word sisanei, meaning a twig basket.
西萨内 里有两个 萨麦克，可帮人记住：名里带 萨麦克 的 拉夫约瑟 说埃及的 齐托姆 是拿 大麦 作的，而 大麦 里那个 左点辛，声与 萨麦克 一样。
Sisanei contains the letter samekh twice, which can help one remember that Rav Yosef, whose name contains a samekh, says that Egyptian zitom is made from se’orim, barley, a word that contains the letter sin, which makes the same sound as samekh.
革玛拉说这埃及的 齐托姆 怎样作：把几样料一同泡了，随后烘过、一同磨碎。从逾越节到 七七节 之间喝它。这饮的能通便秘之人的肚腹，也能收那泻的人的肚腹；只是病人与孕妇喝它是危险的。
革玛拉说这埃及的 齐托姆 是怎样作的：作它的人把几样料一同泡了，随后烘过，再一同磨碎。
The Gemara describes how Egyptian zitom is prepared: Those who prepare it soak the ingredients together, and then they roast them and grind them together.
他们从逾越节到 七七节 之间喝这一样。
They drink the mixture from Passover to Shavuot.
这饮的能通那便秘之人的肚腹，也能收那泻的人的肚腹。
This drink relaxes the bowels of one who is constipated, and it constipates one whose bowel movements are loose.
只是病人或孕妇喝它，是危险的。
However, it is dangerous for a sick person or a pregnant woman to drink this mixture.
密释纳说染匠的汁水算作酵物。革玛拉解说：在巴比伦这里，人解作 麸水，就是染皮子所用的那一样。
密释纳里说，染匠的汁水算作酵物。
It was taught in the mishna that dyers’ broth is considered leavened.
革玛拉解说：在巴比伦这里，人解作 麸水，就是人拿来染皮子的那一样。
The Gemara explains: Here, in Babylonia, they interpreted that this is bran water [maya deḥivri] that people use to dye leather.
密释纳又说作饼人揉透了的面团也算作酵物。革玛拉说这是什么：那是拿还没熟到三分之一便割下来的谷所作的饼；把这饼搁在锅上，好把汤里的脏东西吸出来。
密释纳里又说，作饼人揉透了的面团也算作酵物。
It was further stated in the mishna that bakers’ well-worked dough is also considered leavened.
革玛拉说这一样是什么：那是拿还没熟到三分之一便割下来的谷所作的饼。
The Gemara explains the nature of this substance: It is bread made from grain that was harvested before it was one-third ripe and then made into a loaf.
人把这一个饼搁在锅上，好把汤里的脏东西吸出来。
This loaf was placed on top of a pot to draw out the filth from the broth.
密释纳又说 通文之人 的 科兰 算作酵物。革玛拉解说：在巴比伦这里，人解这一语作鞋匠拿面作的胶。
密释纳里又说，通文之人 的 科兰 算作酵物。
It was further taught in the mishna that the kolan of soferim, kolan of soferim, is considered leavened.
革玛拉解说：在巴比伦这里，人解这一语作鞋匠拿面作的胶。
The Gemara explains: Here, in Babylonia, they interpreted that this expression is referring to shoemakers’ glue that is made from flour.
霍兹纳阿的拉夫希米说：那是富家女所用的脱毛膏，她们把剩下的留给穷人家的女儿。那时妇人素常拿几样膏子除身上的毛，其中有掺面的；密释纳所说的 通文之人 的 科兰 正是这一样。它所以得这名，是因富家的女儿把这膏（科兰）给那些父亲作塾师（通文之人）的穷家女儿，叫她们也可以用。
霍兹纳阿的拉夫希米 说：那是富家女所用的脱毛膏，她们把剩下的留给穷人家的女儿。
Rav Shimi from Ḥozna’a said: This is the depilatory paste of the daughters of the wealthy, of which they would leave a remnant for the daughters of the poor.
那时妇人素常拿几样膏子除去身上各处的毛，其中有掺了面的。
It was the common practice for women to remove hair from different parts of their bodies by applying various pastes, some of which contained flour.
密释纳所说的 通文之人 的 科兰，正是这一样。
The kolan of soferim mentioned in the mishna was such a substance.
它所以得这名，是因富家的女儿把这一样 科兰 给那些父亲作塾师、就是作 通文之人 的穷家女儿，叫她们也可以用。
It was given this name because wealthy young women would give the paste [kolan] to poor young women whose fathers were schoolteachers [soferim], so that the poor women could utilize it as well.
革玛拉问：果真如此么？拉比希亚 岂不是教过一句口诀——密释纳所列的，四样是州里常人所用的（库塔酱、啤酒、醋、齐托姆），三样是匠人所用的（染匠的汁水、通文之人 的 科兰、作饼人揉透的面团）？你若说 通文之人 的 科兰 是富家女的脱毛膏，那有什么匠作可言呢？照这一解，那一样本不该列在匠人之物里。
革玛拉问：果真如此么？
The Gemara asks: Is that so?
拉比希亚 岂不是教过一句口诀——密释纳所列的，四样是州里常人所用的，就是 库塔酱、啤酒、醋与 齐托姆；三样是匠人所用的，就是染匠的汁水、通文之人 的 科兰，与作饼人揉透了的面团？
But didn’t Rabbi Ḥiyya teach a mnemonic by noting that the mishna lists four items that are used by the ordinary people of the state, i.e., kutaḥ, beer, vinegar, and zitom, and three items of artisans, i.e., dyers’ broth, kolan of soferim, and bakers’ well-worked dough?
你若说 通文之人 的 科兰 是富家女的脱毛膏，那里头有什么匠作可言呢？
And if you say that kolan of soferim is the depilatory paste of the daughters of the wealthy, then what artisanship is there in that?
照这一解，那一样本不该列在匠人之物里。
According to this interpretation, that substance does not belong on the list of artisans’ items.
革玛拉以一问相答：不然，难道你要说那是鞋匠的胶么？若是这样，密释纳的作者何以称它作 科兰 shel 通文之人（书人的胶）呢——该称作 科兰 shel ratzanin（鞋匠的胶）才是。拉夫俄沙亚 说：其实仍当解作鞋匠的胶；那么何以称作书人的胶呢？因抄书的人也拿它粘书页。密释纳那时候，这一样膏子便称作书人的胶。
革玛拉以一问相答：不然，难道你要说那是鞋匠的胶么？
The Gemara answers with another question: Rather what, will you say that this is referring to shoemakers’ glue?
若是这样，密释纳的作者何以称它作 通文之人 的 科兰 呢？
If so, why did the authors of the mishna call it bookmakers’ glue [kolan shel soferim]?
该称作鞋匠的 科兰 才是。
It should have been called shoemakers’ glue [kolan shel ratzanin].
拉夫俄沙亚 说：其实仍当解作鞋匠的胶；那么何以称它作书人的胶呢？
Rav Oshaya said: Actually, one should explain that kolan is referring to shoemakers’ glue; and why is it called bookmakers’ glue?
因抄书的人也拿它粘自己的书页。
The reason is that bookmakers also use it to attach their pages.
密释纳那时候，这一样膏子便称作书人的胶。
During the time of the mishna, this paste was referred to as bookmakers’ glue.
密释纳里说，拉比以利以谢 说妇人的妆饰之物也在酵禁之内。革玛拉问：难道你以为银的、金的、织的妆饰里会掺酵么？不如说：这是说连妇人所用的脂粉、并别样润肤之物，若掺了酵料，也是禁的。正如 拉夫犹大 传 拉夫 说：论犹太的妇人——本面末句未完，接叶四十三正。
密释纳里说：拉比以利以谢 说，妇人的妆饰之物也在酵禁之内。
It is stated in the mishna: Rabbi Eliezer says that women’s adornments are also prohibited as leavened food.
革玛拉问：难道你以为银的、金的、织的妆饰里会掺着酵么？
The Gemara asks: Could it enter your mind to say that adornments made from silver, gold, or woven materials contain leaven?
不如说：这是说连妇人所用的脂粉、并别样润肤之物，若掺了酵料，也是禁的。
Rather, say instead that this means: Even women’s cosmetics or other items used by women to enhance their skin are prohibited if they contain leavened ingredients.
正如 拉夫犹大 传 拉夫 说：论犹太的妇人——
As Rav Yehuda said that Rav said: With regard to the Jewish women