← 逾越节卷总目·第四章 各地风俗
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 11 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）——连头一个人亚当的衣裳也是那时候造的，正如经上说「耶和华神为亚当和他妻子用皮子作衣服给他们穿」（创世记 3:21）。
——连头一个人亚当的衣裳也是那时候造的，正如经上说：「耶和华神为亚当和他妻子用皮子作衣服给他们穿」（创世记 3:21）。
the garment of Adam, the first man, was created at this time, as it is stated: “And God made for Adam and his wife garments of skins and clothed them” (Genesis 3:21).
顺着那黄昏所造之物的名单，革玛拉引众贤所教的：有七样是向人隐着的，就是：人死的日子；他所挂虑的事得安慰的日子；公义深处（就是某些讼案里怎样查明真相）；人也不知道别人心里怎样；人不知道自己要从哪一条路上得利；人不知道大卫家的国权几时归还以色列；也不知道那恶罗马的国权几时消没。
顺着那黄昏所造之物的名单，革玛拉引众贤所教的：有七样是向人隐着的，就是——人死的日子；他所挂虑的事得安慰的日子；公义的深处，就是某些讼案里怎样查明真相；人也不知道别人心里怎样；人不知道自己要从哪一条路上得利；人不知道大卫家的国权几时归还以色列；也不知道那恶罗马的国权几时消没。
Apropos the list of items created during twilight, the Gemara cites that the Sages taught: Seven matters are concealed from people, and they are: The day of death; and the day of consolation from one’s concerns; the profundity of justice, ascertaining the truth in certain disputes; and a person also does not know what is in the heart of another; and a person does not know in what way he will earn a profit; and one does not know when the monarchy of the house of David will be restored to Israel; and when the wicked Roman monarchy will cease to exist.
众贤又照样教：有三样，神心里起过意要造；纵不曾在他意中起过，按理也当在他意中起——因那三样是这世界立得住所必需的。神所造的世界里，死尸会朽坏，故非埋不可，家人不必天天见着它而受苦；死者从人心里渐渐淡去，痛与失落随日子轻减；五谷也会朽坏，故人不能永远囤着，只得把出产卖了。也有人说：他还立了银钱通行一法，好叫人肯收银钱抵价。
众贤又照样教：有三样，神心里起过意要造；纵不曾在他意中起过，按理也当在他意中起，因那三样是这世界立得住所必需的。
The Sages taught on a similar note: The thoughts of three matters arose in God’s mind to be created, and if they did not arise in His thoughts, by right they should have arisen in His thoughts, as they are fundamental to the existence of the world.
神所造的世界里，死尸会朽坏，故非埋不可，家人不必天天见着它而受苦；死者从人心里渐渐淡去，那痛与失落随日子而轻减；五谷也会朽坏，故人不能永远囤着，只得把自己的出产卖了。
God created a world in which a corpse rots, so that it requires burial and the family does not continually suffer by seeing the corpse; that the deceased are forgotten from the heart, and the sense of pain and loss diminishes with time; and that grain will rot so that it cannot be hoarded forever, and therefore one must sell his produce.
也有人说：他还立了银钱通行一法，好叫人肯收银钱抵价。
And some say: He instituted that currency will circulate so that people will accept money as a method of payment.
这一段密释纳接着上头论风俗的话：一地的人素常在埃波月九日作工的，便作工；素常不作工的，便不作工。惟无论哪一处，学者那一日都歇着不作工，因哀悼圣殿的毁坏。拉班西缅·本·迦玛列 说：论埃波月九日，人总当像学者那样行，不作工。
这一段密释纳接着上头论风俗的话。
This mishna continues the previous discussion of customs.
一地的人素常在埃波月九日作工的，便作工。
In a place where people were accustomed to perform labor on the Ninth of Av, one performs labor.
一地的人素常不作工的，便不作工。
In a place where people were accustomed not to perform labor, one does not perform labor.
惟无论在哪一处，学者那一日都歇着不作工，因哀悼圣殿的毁坏。
And in all places Torah scholars are idle and do not perform labor on the Ninth of Av, due to the mourning over the Temple’s destruction.
拉班西缅·本·迦玛列 说：论埃波月九日，人总当像学者那样行，不作工。
Rabban Shimon ben Gamliel says: With regard to the Ninth of Av, a person should always conduct himself as a Torah scholar and refrain from performing labor.
撒母耳 说：巴比伦的会众禁食里，惟有埃波月九日一日是照会众禁食的一切严处守的。革玛拉问：他既把两样并看，岂不是说 撒母耳 以为埃波月九日严如会众的禁食日，连那一日的黄昏也禁着那日所禁的一切么？可 撒母耳 岂不是说过：埃波月九日的黄昏里，那日所禁的一切都是许的，众贤在那一段时候并不立什么禁？你若说 撒母耳 以为凡会众的禁食，黄昏里那几样苦身之事都是许的——我们在论会众禁食日的密释纳里岂不是学过：天还亮着的时候可以吃喝？革玛拉细论这一句：「天还亮着的时候」是要排开什么呢？岂不是要排开会众禁食日的黄昏、那时这几样是禁的么？革玛拉不取这一解：不然，那是要排开天黑以后——那时这几样苦身之事断然管用了。
撒母耳 说：巴比伦的会众禁食里，惟有埃波月九日这一日是照会众禁食的一切严处守的。
Shmuel said: The only communal fast in Babylonia during which all the stringencies of a communal fast are observed is the Ninth of Av.
革玛拉问：他既把这两样并看，岂不是说 撒母耳 以为埃波月九日严如会众的禁食日，连那一日的黄昏里，那日所禁的一切也都禁着么？
The Gemara asks: Is that to say, based on the parallel he drew between them, that Shmuel holds that the Ninth of Av is as stringent as communal fast days, in that during twilight on the Ninth of Av all activities prohibited on the Ninth of Av are prohibited?
可 撒母耳 岂不是说过：埃波月九日的黄昏里，那日所禁的一切都是许的，众贤在那一段时候并不曾立什么禁？
But didn’t Shmuel say: During twilight of the Ninth of Av all activities prohibited on the Ninth of Av are permitted, and the Sages did not decree any prohibitions during this time?
你若说 撒母耳 以为凡会众的禁食，黄昏里那几样苦身之事都是许的——我们在论会众禁食日的密释纳里岂不是学过：天还亮着的时候可以吃喝？
And if you say that Shmuel holds: With regard to every communal fast, during twilight those activities considered to be afflictions are permitted, didn’t we learn in a mishna with regard to a public fast day: One may eat and drink while it is still day?
革玛拉细论这一句：「天还亮着的时候」这一语，是要排开什么呢？
The Gemara analyzes this statement: What does the expression: While it is still day, come to exclude?
岂不是要排开会众禁食日的黄昏、那时这几样是禁的么？
What, isn’t it to exclude twilight of a communal fast day, when these activities are prohibited?
革玛拉不取这一解：不然，那是要排开天黑以后——那时这几样苦身之事，断然是管用的。
The Gemara rejects this: No, it is to exclude the time after dark, when these afflictions are certainly in effect.
革玛拉试说：我们何不说下面这条 《巴拉伊塔》 正为 撒母耳 作证——埃波月九日与赎罪日所差的，惟在这一层：赎罪日有疑的时候仍禁（因赎罪日吃喝按托拉之律是禁的），埃波月九日有疑的时候便许（因那日的几样苦身之事是拉比所立的）。
革玛拉试说：我们何不说，下面这条 《巴拉伊塔》 正为 撒母耳 作证——埃波月九日与赎罪日所差的，惟在这一层：赎罪日有疑的时候仍禁，因赎罪日吃喝按托拉之律是禁的；埃波月九日有疑的时候便许，因那一日的几样苦身之事是拉比所立的。
The Gemara suggests: Let us say that this baraita supports Shmuel’s opinion: The only difference between the Ninth of Av and Yom Kippur is that with regard to this, Yom Kippur, its uncertainty is prohibited, as eating and drinking on Yom Kippur is prohibited by Torah law, whereas with regard to that, the Ninth of Av, its uncertainty is permitted, as the afflictions of the Ninth of Av are rabbinic decrees.
革玛拉说明这一证：所谓「埃波月九日有疑的时候便许」是什么意思呢？岂不是指着黄昏——那一段是日是夜本就有疑？可见埃波月九日的黄昏里吃东西是许的。革玛拉不取这一解：不然，当照 拉夫谢沙·巴尔·拉夫伊迪 在别处所说的懂——那说的是月朔定在哪一日有疑，因而须守两日节期；这里也一样：那 《巴拉伊塔》 所说的是月朔定日有疑。埃波月九日既是拉比所立的禁食，便不必守两日。
革玛拉说明这一证：所谓「埃波月九日有疑的时候便许」，是什么意思呢？
The Gemara explains the support for Shmuel’s opinion: What is the meaning of the expression: With regard to that, the Ninth of Av, its uncertainty is permitted?
岂不是指着黄昏么？那一段究竟是日是夜，本就有疑。
Is it not referring to twilight, with regard to which there is uncertainty whether it is day or night?
照这样看，埃波月九日的黄昏里吃东西便是许的。
Apparently, it is permitted to eat during twilight on the Ninth of Av.
革玛拉不取这一解：不然，当照 拉夫谢沙·巴尔·拉夫伊迪 在别处所说的懂——那说的是月朔定在哪一日有疑，因而须守两日节期。
The Gemara rejects this: No, it is as Rav Sheisha, son of Rav Idi, said in a different context: It is referring to uncertainty with regard to the determination of the first day of the new month, which would require observance of the Festival for two days.
这里也一样：那 《巴拉伊塔》 所说的，是月朔定日有疑。
Here, too, the baraita is referring to uncertainty with regard to determination of the first day of the new month.
埃波月九日既是拉比所立的禁食，便不必守两日。
Since the Ninth of Av is a fast of rabbinic origin, there is no requirement to observe two days.
拉瓦 讲说：怀孕的与乳养孩子的妇人，埃波月九日当禁食、当守到底，正如她们在赎罪日禁食守到底一样；埃波月九日的黄昏里，吃喝都是禁的。他们也说这是 拉比约哈难 所传的。革玛拉问：拉比约哈难 当真说过这话么？拉比约哈难 岂不是说过：埃波月九日不像那为求雨而定的会众禁食？那岂不是指着黄昏一层说的么？照这样看，拉比约哈难 以为埃波月九日的黄昏里吃喝是许的。革玛拉答：不然，那是指着作工说的——埃波月九日不可作工，别的禁食日却不然。
拉瓦 讲说：怀孕的与乳养孩子的妇人，埃波月九日当禁食、当守到底，正如她们在赎罪日禁食守到底一样；埃波月九日的黄昏里，吃喝都是禁的。
Rava taught: Pregnant women and nursing women fast and complete the fast on the Ninth of Av in the manner that they fast and complete the fast on Yom Kippur, and during twilight on the Ninth of Av it is prohibited to eat or drink.
他们也说这是 拉比约哈难 所传的。
And they likewise said so in the name of Rabbi Yoḥanan.
革玛拉问：拉比约哈难 当真说过这话么？
The Gemara asks: And did Rabbi Yoḥanan actually say that?
拉比约哈难 岂不是说过：埃波月九日不像那为求雨而定的会众禁食？
Didn’t Rabbi Yoḥanan say: The Ninth of Av is not like a communal fast decreed to pray for rain?
那岂不是指着黄昏这一层说的么？
What, isn’t it referring to the matter of twilight?
照这样看，拉比约哈难 以为埃波月九日的黄昏里吃喝是许的。
Apparently, Rabbi Yoḥanan holds that it is permitted to eat and drink during twilight on the Ninth of Av.
革玛拉答：不然，那是指着作工说的——埃波月九日不可作工，别的禁食日却不然。
The Gemara answers: No, it is referring to performing labor, which is prohibited on the Ninth of Av, in contrast to other fasts.
革玛拉诧异道：那是指着作工说的么？我们在密释纳里明明学过：一地的人素常在埃波月九日作工的，便作工；素常不作工的，便不作工。可见那日不可作工是随各地风俗的，并不是一概的禁。连 拉班西缅·本·迦玛列 也不过说人可以像学者那样歇着不作工，因他坐着不作工并不显得自高——那并不叫人以为他真把自己算作学者，因人尽可以为他不过没有活作罢了。至于禁人那日作工，他并没有禁。
革玛拉诧异道：那是指着作工说的么？
The Gemara expresses surprise: It is referring to performing labor?
我们在密释纳里明明学过：一地的人素常在埃波月九日作工的，便作工；素常不作工的，便不作工。
We already learned explicitly in the mishna: In a place where people were accustomed to perform labor on the Ninth of Av, one performs labor; in a place where people were accustomed not to perform labor, one does not perform labor.
可见那一日不可作工是随各地风俗的，并不是一概的禁。
Apparently, the prohibition against performing labor on the Ninth of Av depends on local custom and is not an outright prohibition.
连 拉班西缅·本·迦玛列 也不过说人可以像学者那样歇着不作工，因他坐着不作工并不显得自高。
And even Rabban Shimon ben Gamliel only said that one may conduct himself as a Torah scholar and refrain from performing labor because when one sits and does not perform labor, it does not appear as presumptuousness on his part.
那并不叫人以为他真把自己算作学者，因人尽可以为他不过是没有活作罢了。
It does not create the impression that he actually considers himself a Torah scholar because others may simply think that he has no work to do.
至于禁人那一日作工，他并没有禁。
However, in terms of prohibiting the performance of labor, he does not prohibit performing labor on the Ninth of Av.
不如说：「埃波月九日不像会众的禁食」是什么意思呢？那是就收尾的祷告说的——会众禁食日有四次祷告，赎罪日有五次，埃波月九日却只有三次，与寻常日子一样。可 拉比约哈难 岂不是说过：巴不得人终日不住地祷告？这便见得照 拉比约哈难，人若情愿，尽可多诵几次。
不如说：「埃波月九日不像会众的禁食」，是什么意思呢？
Rather, what is the meaning of the expression: The Ninth of Av is not like a communal fast?
那是就收尾的那一次祷告说的。
It was stated with regard to the closing prayer.
会众禁食日有四次祷告，赎罪日有五次；埃波月九日却只有三次，与寻常日子一样。
On a communal fast day there are four prayers, and on Yom Kippur there are five prayers, but on the Ninth of Av there are only three prayers, like an ordinary weekday.
可 拉比约哈难 岂不是说过：巴不得人终日不住地祷告？
But didn’t Rabbi Yoḥanan say: If only a person would continue to pray throughout the entire day?
这便见得照 拉比约哈难，人若情愿，尽可多诵几次。
This indicates that according to Rabbi Yoḥanan, a person may recite additional prayers if he so chooses.
革玛拉答：那里论会众禁食日，四次祷告是本分；这里论埃波月九日，照 拉比约哈难，多诵是随意的。你若愿意，也可这样说：「埃波月九日不像会众的禁食」是什么意思呢？是就会众禁食日所诵的二十四段祝辞说的——那是在 《立祷》 素常的十八段上另添六段。埃波月九日却只诵那寻常的十八段。
革玛拉答：那里论会众禁食日，四次祷告是本分；这里论埃波月九日，照 拉比约哈难，多诵是随意的。
The Gemara answers: There, on a communal fast day, it is a requirement to recite four prayers; here, on the Ninth of Av, reciting additional prayers is optional according to Rabbi Yoḥanan.
你若愿意，也可这样说：「埃波月九日不像会众的禁食」，是什么意思呢？
And if you wish, say instead: What is the meaning of the expression: The Ninth of Av is not like a communal fast?
是就会众禁食日所诵的二十四段祝辞说的——那是在 《立祷》 素常的十八段上另添了六段。
It is with regard to the twenty-four blessings that are recited on a communal fast, as six blessings were added to the eighteen blessings of the daily Amida prayer.
至于埃波月九日，只诵那寻常的十八段。
On the Ninth of Av one recites only the standard eighteen blessings.
拉夫帕帕 说：「埃波月九日不像会众的禁食」是什么意思呢？那是要教一层严处。（为求雨而定的会众禁食有几等：头三次最轻，次三次较重，末七次最重。）这一句是教人：埃波月九日不像头几次的禁食日——那几日在好几层上较宽，譬如不从黄昏起算；它倒像末几次的禁食日，那几日黄昏里吃喝与作工都是禁的。
拉夫帕帕 说：「埃波月九日不像会众的禁食」，是什么意思呢？
Rav Pappa said: What is the meaning of the phrase: The Ninth of Av is not like a communal fast?
那是要教一层严处。
It comes to teach a stringency.
为求雨而定的会众禁食有几等。
There are different types of communal fasts for rain.
头三次的禁食最轻；次三次较重；末七次是最重的。
The first three fasts are the least stringent; the next three are more stringent; and the final seven fasts are the most stringent of all.
这一句是教人：埃波月九日不像头几次的禁食日——那几日在好几层上较宽，譬如不从黄昏起算。
The statement teaches that the Ninth of Av is not like the first fast days, which are more lenient in several respects; for example, they do not begin during twilight.
它倒像末几次的禁食日，那几日黄昏里吃喝与作工都是禁的。
Rather, it is like the final fast days, when eating and performing labor are prohibited during twilight.
革玛拉出一驳：我们岂不是已经学过——埃波月九日与赎罪日所差的，惟在这一层：赎罪日有疑的时候仍禁（因赎罪日吃喝按托拉之律是禁的），埃波月九日有疑的时候便许？所谓埃波月九日「有疑的时候便许」是什么意思呢？岂不是指着它的黄昏、与 拉夫帕帕 所说的相左么？革玛拉不取这一解。拉夫谢沙·巴尔·拉夫伊迪 在别处说过：不然，那是月朔定日有疑——埃波月九日不必守第二日。由此可推：别样事上，这一日与那一日是一样的。
革玛拉出一驳：我们岂不是已经学过——埃波月九日与赎罪日所差的惟在这一层：赎罪日有疑的时候仍禁，因赎罪日吃喝按托拉之律是禁的；埃波月九日有疑的时候便许？
The Gemara raises an objection: Didn’t we already learn that the only difference between the Ninth of Av and Yom Kippur is that with regard to this, Yom Kippur, its uncertainty is prohibited, because eating and drinking on Yom Kippur are prohibited by Torah law, whereas with regard to that, the Ninth of Av, its uncertainty is permitted?
所谓埃波月九日「有疑的时候便许」，是什么意思呢？
What is the meaning of the expression referring to the Ninth of Av: Its uncertainty is permitted?
岂不是指着它的黄昏，与 拉夫帕帕 所说的相左么？
Is it not referring to its twilight, contrary to the statement of Rav Pappa?
革玛拉不取这一解。
The Gemara rejects this.
拉夫谢沙·巴尔·拉夫伊迪 在别处说过：不然。
Rav Sheisha, son of Rav Idi, said in a different context: No.
那是月朔定在哪一日有疑。
It is uncertainty with regard to the determination of the first day of the new month.
埃波月九日是不必守第二日的。
There is no requirement to observe a second day of the Ninth of Av.
由此可推：别样事上，这一日与那一日是一样的。
By inference, with regard to all other matters this and that are equal.
革玛拉说：这一句正助 拉比以利亚撒 的意思，因 拉比以利亚撒 说过：埃波月九日，人不可把指头伸进水里，正如赎罪日不可把指头伸进水里一样。
革玛拉说：这一句正助 拉比以利亚撒 的意思，因 拉比以利亚撒 说过：埃波月九日，人不可把指头伸进水里，正如赎罪日不可把指头伸进水里一样。
The Gemara comments: This statement supports the opinion of Rabbi Elazar, as Rabbi Elazar said: It is prohibited for a person to extend his finger into water on the Ninth of Av, just as it is prohibited for him to extend his finger into water on Yom Kippur.
革玛拉出一驳：埃波月九日与会众禁食日所差的，惟在这一层——会众禁食日不可作工，埃波月九日在素常作工的地方倒可以作。由此可推：别样事上，这一日与那一日是一样的。可论会众禁食日，一条 《巴拉伊塔》 教过：众贤说不可洗浴，单指洗全身说的；至于洗脸、洗手、洗脚，逐处分着洗，众贤并不曾说不可。照这样看，论洗这一件，众贤待埃波月九日反比会众禁食日严。
革玛拉出一驳：埃波月九日与会众禁食日所差的，惟在这一层——会众禁食日不可作工；埃波月九日在那素常作工的地方，倒是可以作工的。
The Gemara raises an objection: The only difference between the Ninth of Av and a communal fast is that on this day, a communal fast, performance of labor is prohibited, and on that day, the Ninth of Av, performance of labor is permitted in a place where people are accustomed to perform labor.
由此可推：别样事上，这一日与那一日是一样的。
By inference, with regard to all other matters this and that are equal.
可论会众禁食日，一条 《巴拉伊塔》 教过：众贤说不可洗浴，单指洗全身说的；至于洗脸、洗手、洗脚，逐处分着洗，众贤并不曾说不可。
However, with regard to a communal fast, it was taught in a baraita: When the Sages said that bathing is prohibited, they said it only with regard to washing one’s entire body, but with regard to washing one’s face, one’s hands, and one’s feet in increments, the Sages did not say that it was prohibited.
照这样看，论洗这一件，众贤待埃波月九日反比待会众禁食日还严。
Apparently, with respect to washing, the Rabbis were stricter with regard to the Ninth of Av than they were with regard to a communal fast.
拉夫帕帕 说：——（本面末句未完，接叶五十五正。）
拉夫帕帕 说：
Rav Pappa said: