43b.1
提问
拉比犹大 并没有相争。那一段密释纳的措辞，见得连他也认密释纳所断的。
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拉比犹大 并没有相争。
And Rabbi Yehuda does not disagree.
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那一段密释纳的措辞，见得连他也认密释纳所断的。
The mishna implies that even he agrees with the mishna’s ruling.
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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 6 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。
拉比犹大 并没有相争。那一段密释纳的措辞，见得连他也认密释纳所断的。
拉比犹大 并没有相争。
And Rabbi Yehuda does not disagree.
那一段密释纳的措辞，见得连他也认密释纳所断的。
The mishna implies that even he agrees with the mishna’s ruling.
阿巴耶 说：夫子、就是 乌拉 ，既说过：有几处，一节措辞所含的条件把前一节论前一样时所含的条件挡在外头；另几处，一节措辞所含的条件自立而不废，接着那几样里仍旧管用。那么，照众拉比看，论拿牛膝草蘸水那一节既当解作「条件一变」，拉比犹大 也必以为那里条件有变，如上文所解。既如此，他在那一件上必是相争的，虽然密释纳里没有记下他那一说。
阿巴耶 说：夫子、就是 乌拉 ，既说过：有几处，一节措辞所含的条件把前一节论前一样时所含的条件挡在外头；另几处，一节措辞所含的条件自立而不废，接着那几样里仍旧管用。
Abaye said: Since the Master, i.e., Ulla, said: In some stages, the conditions implied by the phrasing of the verse precludes the application of conditions that are implied by a previous verse describing a previous stage, whereas in other stages, the conditions implied by the phrasing of the verse stand on their own and also apply in subsequent stages.
那么，照众拉比看，论拿牛膝草蘸水那一节既当解作「条件一变」，拉比犹大 也必以为那里条件有变，如上文所解。
Since it is clear from the opinion of the Rabbis that the verse describing the taking and dipping of hyssop is to be understood as indicating a change of conditions, perforce Rabbi Yehuda must also assume that there is a change in conditions, as explained above.
既如此，他在那一件上必是相争的，虽然密释纳里没有记下他那一说。
Therefore, he certainly disagrees with the mishna’s ruling, even though his dissenting opinion is not recorded in the mishna.
革玛拉解下一节：「那洁净的人要弹在不洁的人身上」（民数记 19:19）。上一节已说过弹水的人须是洁净的。这里重说一遍，是为推出这一层：说他「洁净」，反过来便见得他原是不洁、如今才除了那不洁。这一层惟有指着那尚未办完得洁之礼的人说，才有着落。既如此，重说「弹水的人须洁净」，正是教明：当日浸过身的人，也配弹红母牛之礼所用的水。那样的人，是染了一样不洁、须等日落才全然洁净的。
革玛拉解下一节：「那洁净的人要弹在不洁的人身上」（民数记 19:19）。
The Gemara expounds the next verse: “And the pure one shall sprinkle upon the impure” (Numbers 19:19).
上一节已说过弹水的人须是洁净的。
The previous verse already states that the one who sprinkles must be ritually pure.
这里重说一遍，是为推出这一层：说他「洁净」，反过来便见得他原是不洁、如今才除了那不洁。
This requirement is repeated here to make the following inference: He is pure, which by inference suggests that initially he was ritually impure and has now removed that impurity.
这一层惟有指着那尚未办完得洁之礼的人说，才有着落。
This fact is significant only if the reference is to a person who has still not completed his purification process.
既如此，重说「弹水的人须洁净」，正是教明：当日浸过身的人，也配弹红母牛之礼所用的水。
As such, the repetition of the requirement that the one who sprinkles be pure teaches about one who immersed that day, that he is qualified to sprinkle the waters in the rite of the red heifer.
那样的人，是染了一样不洁、须等日落才全然洁净的。
This is one who was rendered ritually impure with a type of ritual impurity from which he will become fully ritually pure only upon nightfall.
拉比阿西 说：拉比约哈难 与 雷什·拉基什 细辨红母牛那一段经，要寻出那几样条件当怎样领会的一条定则——何时是把前一样的条件挡在外头，何时是所含的条件接着几样仍旧管用。他们从那里头所得的，不过如狐狸从耕过的田里刨起的那一点土——就是说，所断定的极少。末了他们只说：有几节，措辞所含的条件把前一节所含的挡在外头；另几节，措辞所含的条件自立而不废，接着几节仍旧管用。至于哪一节用哪一样笔法，并没有一条看得出的定则。
拉比阿西 说：拉比约哈难 与 雷什·拉基什 细辨红母牛那一段经，要寻出那几样条件当怎样领会的一条定则——何时是把前一样的条件挡在外头，何时是所含的条件接着几样仍旧管用。
Rabbi Asi said: When Rabbi Yoḥanan and Reish Lakish analyzed the passage of the red heifer to try to identify a consistent pattern in the way the implied conditions should be understood, i.e., when they exist to preclude conditions implied in previous stages, and when they imply conditions that remain in force in subsequent stages.
他们从那里头所得的，不过如狐狸从耕过的田里刨起的那一点土——就是说，所断定的极少。
They brought up from it only as the amount of earth that the fox brings up from a plowed field, meaning that they reached few conclusions.
末了他们只说：有几节，措辞所含的条件把前一节所含的挡在外头；另几节，措辞所含的条件自立而不废，接着几节仍旧管用。
Rather, they said in conclusion that in some verses the conditions implied by the phrasing of the verse preclude the application of conditions that are implied by a previous verse; whereas in other verses, the conditions implied by the phrasing of the verse stand on their own and apply also in subsequent verses.
至于哪一节用哪一样笔法，并没有一条看得出的定则。
However, there is no obvious pattern of how to determine which verse employs which style.
有一位素在学舍里诵诸 《巴拉伊塔》 的 坦拿 ，在 拉比约哈难 面前诵了一条 《巴拉伊塔》 ：凡宰牲由非祭司办都合式，惟有宰红母牛不合式。拉比约哈难 对他说：你把那一条拿到学舍外头去诵罢，别在里头诵——那是不对的。我们不曾见过哪一样宰牲由非祭司办便不合式的。
有一位素在学舍里诵诸 《巴拉伊塔》 的 坦拿 ，在 拉比约哈难 面前诵了一条 《巴拉伊塔》 ：凡宰牲由非祭司办都合式，惟有宰红母牛不合式。
A tanna who would recite baraitot in the study hall recited a baraita before Rabbi Yoḥanan: All slaughterings are valid if performed by a non-priest, except that of the red heifer.
拉比约哈难 对他说：你把那一条拿到学舍外头去诵罢，别在里头诵——那是不对的。
Rabbi Yoḥanan said to him: Go out and teach that baraita outside the house of study, but not inside, as it is incorrect.
我们不曾见过哪一样宰牲由非祭司办便不合式的。
We have not found any case of a slaughtering by a non-priest that is invalid.
革玛拉说：拉比约哈难 在这一层上执得极定。他不听那位 坦拿 ，自不必说；连他自己的夫子——那一位所执的正与那 坦拿 所诵的相同——他也不听，因 拉比约哈难 托 拉比西缅·本·耶何撒达 的名说：非祭司宰红母牛不合式。拉比约哈难 接着说：我却说它合式，因我们不曾见过哪一样宰牲由非祭司办便不合式的。
革玛拉说：拉比约哈难 在这一层上执得极定。
The Gemara comments: And Rabbi Yoḥanan was very convinced of this.
他不听那位 坦拿 ，自不必说；连他自己的夫子——那一位所执的正与那 坦拿 所诵的相同——他也不听，因 拉比约哈难 托 拉比西缅·本·耶何撒达 的名说：非祭司宰红母牛不合式。
Needless to say that he did not listen to that tanna, but he did not even listen to his own teacher, who maintained the same opinion as cited by the tanna, as Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: The slaughtering of the red heifer by a non-priest is invalid.
拉比约哈难 接着说：我却说它合式，因我们不曾见过哪一样宰牲由非祭司办便不合式的。
Rabbi Yoḥanan added: And I say it is valid, for we have not found any case of a slaughtering by a non-priest that is invalid.
密释纳说：大祭司第二次来站在自己的公牛旁边认罪：求主啊，我犯了罪……我与我的家，并你圣民亚伦的子孙。革玛拉问：头一次为那公牛认罪时他没有说「并你圣民亚伦的子孙」，第二次却说了——这两次有什么分别呢？
密释纳说：大祭司第二次来站在自己的公牛旁边认罪：求主啊，我犯了罪……我与我的家，并你圣民亚伦的子孙。
The mishna states: The High Priest comes and stands next to his bull a second time and confesses: Please God, I have sinned…I and my family and the children of Aaron, your sacred people.
革玛拉问：头一次为那公牛认罪时他没有说「并你圣民亚伦的子孙」，第二次却说了——这两次有什么分别呢？
The Gemara asks: What is different about the first confession that he made over the bull, in which he did not say: And the children of Aaron, your sacred people, and what is different about the second confession in which he said: And the children of Aaron, your sacred people?
拉比以实玛利 门下教道：公义之度本该如此：宁可无罪的人来为有罪的赎罪，不可有罪的人来为另一个有罪的赎罪。头一次认罪时，大祭司自己还没有得着赎罪。既如此，等到第二次认罪才为众祭司求赎罪，才算合宜。
拉比以实玛利 门下教道：公义之度本该如此：宁可无罪的人来为有罪的赎罪，不可有罪的人来为另一个有罪的赎罪。
The school of Rabbi Yishmael taught: That is the method to which the attribute of justice lends itself: Better that an innocent person should come and gain atonement on behalf of the guilty, and a guilty person should not come and gain atonement on behalf of another guilty person.
头一次认罪时，大祭司自己还没有得着赎罪。
At the first confession, the High Priest has still not achieved atonement for himself.
既如此，等到第二次认罪才为众祭司求赎罪，才算合宜。
Therefore, it is more appropriate for him to wait until the second confession to seek atonement for the priesthood.
大祭司把那公牛宰了，用盘接了它的血，交与搅血的人。搅血的人站在圣所第四排砖石上搅那血，免得大祭司烧香的时候血凝住了。他取一个火盆，上坛顶去，把上层的炭拨到这边那边，用火盆从里头烧透的炭中舀起火炭来。随后下来，把那盛炭的火盆放在圣殿院子第四排砖石上。
大祭司把那公牛宰了，用盘接了它的血，交与搅血的人。
The High Priest would slaughter the bull and receive its blood in a bowl, and give it to the one who stirs it.
搅血的人站在圣所第四排砖石上搅那血，免得大祭司烧香的时候血凝住了。
The stirrer would stand on the fourth row of tiles in the Sanctuary and stir the blood lest it coagulate while the High Priest sacrificed the incense.
他取一个火盆，上坛顶去，把上层的炭拨到这边那边，用火盆从里头烧透的炭中舀起火炭来。
He would take a coal pan and ascend to the top of the altar and clear the upper layer of coals to this side and to that side and with the coal pan scoop up coals from among the inner, consumed coals.
随后下来，把那盛炭的火盆放在圣殿院子第四排砖石上。
And he would then descend and place the coal pan with the coals on the fourth row of tiles in the Temple courtyard.
密释纳就赎罪日与通年别日所行诸样之异，逐条列出：别的日子，祭司是用银的火盆舀炭，再从那里倒进金的火盆。惟有这一日、就是赎罪日，大祭司用金的火盆舀，就用那一个把炭端进至圣所。
密释纳就赎罪日与通年别日所行诸样之异，逐条列出：别的日子，祭司是用银的火盆舀炭，再从那里倒进金的火盆。
The mishna comments on some of the contrasts between the service and protocols followed on Yom Kippur and those followed throughout the rest of the year: On every other day, a priest would scoop up the coals with a coal pan made of silver and pour the coals from there into a coal pan of gold.
惟有这一日、就是赎罪日，大祭司用金的火盆舀，就用那一个把炭端进至圣所。
But on this day, on Yom Kippur, the High Priest scoops up with a coal pan of gold, and with that coal pan he would bring the coals into the Holy of Holies.
别的日子，祭司用容四 卡夫 的火盆舀炭，再倒进容三 卡夫 的火盆。惟有这一日，大祭司用容三 卡夫 的舀，就用那一个把炭端进至圣所。拉比约西 说这一条略有不同：别的日子，祭司用容一 塞亚 、就是六 卡夫 的火盆舀炭，再倒进容三 卡夫 的火盆。惟有这一日，大祭司用容三 卡夫 的火盆舀，就用那一个把炭端进至圣所。
别的日子，祭司用容四 卡夫 的火盆舀炭，再倒进容三 卡夫 的火盆。
On every other day, a priest scoops up the coals with a coal pan of four kav and pours the coals into a coal pan of three kav.
惟有这一日，大祭司用容三 卡夫 的舀，就用那一个把炭端进至圣所。
But on this day, the High Priest scoops with one of three kav, and with it he would bring the coals into the Holy of Holies.
拉比约西 说这一条略有不同：别的日子，祭司用容一 塞亚 、就是六 卡夫 的火盆舀炭，再倒进容三 卡夫 的火盆。
Rabbi Yosei says a variation of this distinction: On every other day, a priest scoops up the coals with a coal pan of a se’a, which is six kav and then pours the coals into a coal pan of three kav.
惟有这一日，大祭司用容三 卡夫 的火盆舀，就用那一个把炭端进至圣所。
But on this day, the High Priest scoops with a coal pan of three kav, and with it he would bring the coals into the Holy of Holies.
别的日子，那火盆是重的；惟有这一日是轻的，免得大祭司乏力。别的日子，它的柄是短的；惟有这一日是长的，好叫他也能用臂托住它的分量。别的日子，它是青金作的；惟有这一日是赤金作的。这是 拉比梅纳赫姆 的说法。
别的日子，那火盆是重的。
On every other day, the coal pan was heavy.
惟有这一日是轻的，免得大祭司乏力。
But on this day it was light, so as not to tire the High Priest.
别的日子，它的柄是短的；惟有这一日是长的，好叫他也能用臂托住它的分量。
On every other day, its handle was short, but on this day it was long so that he could also use his arm to support its weight.
别的日子，它是青金作的；惟有这一日是赤金作的。
On every other day, it was of greenish gold, but on this day it was of a red gold.
这是 拉比梅纳赫姆 的说法。
These are the statements of Rabbi Menaḥem.
别的日子，祭司早晨烧一 半饼 、就是半 一百第纳尔 的香，午后也烧一 半饼 ；惟有这一日，大祭司另加一满掬的香，烧在至圣所里。别的日子，那香是照托拉所定捣得细的；惟有这一日，是捣得极细的。
别的日子，祭司早晨烧一 半饼 、就是半 一百第纳尔 的香，午后也烧一 半饼 ；惟有这一日，大祭司另加一满掬的香，烧在至圣所里。
On every other day, a priest sacrificed a peras, half a maneh, of incense in the morning, and a peras in the afternoon, but on this day the High Priest adds an additional handful of incense and burns it in the Holy of Holies.
别的日子，那香是照托拉所定捣得细的；惟有这一日，是捣得极细的。
On every other day, the incense was ground fine as prescribed by the Torah, but on this day it was superfine.
别的日子，众祭司从斜坡东边上去、从西边下来；惟有这一日，大祭司从斜坡正中上去、从正中下来。拉比犹大 说：这一层并没有分别。通年之内，大祭司也总是从斜坡正中上去、从正中下来，因他分位尊。
别的日子，众祭司从斜坡东边上去、从西边下来；惟有这一日，大祭司从斜坡正中上去、从正中下来。
On every other day, priests ascend on the eastern side of the ramp and descend on its western side, but on this day the High Priest ascends in the middle of the ramp and descends in the middle.
拉比犹大 说：这一层并没有分别。
Rabbi Yehuda says: There was no difference in this regard.
通年之内，大祭司也总是从斜坡正中上去、从正中下来，因他分位尊。
Even during the rest of the year, the High Priest always ascends in the middle of the ramp and descends in the middle, due to his eminence.
别的日子，大祭司与众祭司一样，从洗濯盆洗手洗脚分别为圣；惟有这一日，他从金瓶里洗手洗脚分别为圣，因大祭司分位尊。拉比犹大 说这一层也没有分别。通年之内，大祭司也总是从金瓶里洗手洗脚分别为圣。
别的日子，大祭司与众祭司一样，从洗濯盆洗手洗脚分别为圣；惟有这一日，他从金瓶里洗手洗脚分别为圣，因大祭司分位尊。
On every other day, the High Priest sanctifies his hands and his feet from the laver like the other priests, and on this day he sanctifies them from the golden flask, due to the eminence of the High Priest.
拉比犹大 说这一层也没有分别。
Rabbi Yehuda says there was no difference in this regard.
通年之内，大祭司也总是从金瓶里洗手洗脚分别为圣。
Even during the rest of the year, the High Priest always sanctifies his hands and his feet from the golden flask.
别的日子，坛上有四堆柴；惟有这一日有五堆——这是 拉比梅伊尔 的说法。拉比约西 说：别的日子有三堆，惟有这一日有四堆。拉比犹大 说：别的日子有两堆，惟有这一日有三堆。
别的日子，坛上有四堆柴；惟有这一日有五堆——这是 拉比梅伊尔 的说法。
On every other day there were four arrangements of wood there, upon the altar, but on this day there were five; this is the statement of Rabbi Meir.
拉比约西 说：别的日子有三堆，惟有这一日有四堆。
Rabbi Yosei says: On every other day there were three, but on this day there were four.
拉比犹大 说：别的日子有两堆，惟有这一日有三堆。
Rabbi Yehuda says: On every other day there were two, but on this day there were three.
密释纳说：大祭司在至圣所里烧香的时候，有祭司站在圣所第四排砖石上搅那公牛的血。革玛拉问：经上岂不是写着「他进圣所赎罪的时候，会幕里不可有人，直等到他出来」（利未记 16:17）么？那么那搅血的人怎能站在圣所里呢？拉夫犹大 说：把那一段改几个字，读作：圣所的第四排砖石——就是在圣所外头、从它门口数起第四排。
密释纳说：大祭司在至圣所里烧香的时候，有祭司站在圣所第四排砖石上搅那公牛的血。
The mishna states that the blood of the bull is stirred by a priest standing on the fourth row of tiles in the Sanctuary, while the High Priest sacrifices the incense in the Holy of Holies.
革玛拉问：经上岂不是写着「他进圣所赎罪的时候，会幕里不可有人，直等到他出来」（利未记 16:17）么？
The Gemara asks: But is it not written “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17).
那么那搅血的人怎能站在圣所里呢？
How then could the stirrer be standing in the Sanctuary?
拉夫犹大 说：把那一段改几个字，读作：圣所的第四排砖石——就是在圣所外头、从它门口数起第四排。
Rav Yehuda said: Emend and teach the mishna as saying: The fourth row of tiles of the Sanctuary, i.e., outside the Sanctuary on the fourth row from its entrance.
众贤在一条 《巴拉伊塔》 里教道：经上说：「他进圣所赎罪的时候，会幕里不可有人，直等到他出来。」这一节是禁人在烧香的时候留在会幕里头。
众贤在一条 《巴拉伊塔》 里教道：经上说：「他进圣所赎罪的时候，会幕里不可有人，直等到他出来。」这一节是禁人在烧香的时候留在会幕里头。
The Sages taught in a baraita: The verse states: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out.” The verse prohibits anyone to be inside the Tent of Meeting during the burning of the incense.