← 盛日卷总目·第八章 赎罪日
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 5 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。
续 《巴拉伊塔》：那祭司当为违犯「清酒浓酒都不可喝」（利未记 10:9）而受罚——可见经文里的「浓酒」在此可解作甜干无花果。
就当为违犯「清酒浓酒都不可喝」（利未记 10:9）这一禁令而担罪。
is liable for violating the prohibition: “Drink no wine nor strong drink [sheikhar]” (Leviticus 10:9).
所以，经文里「浓酒」一词在这里可以理解为甜干无花果。
Consequently, the term sheikhar in the text can be understood here as the sweet dried fig.
不如说革玛拉驳回此说：这是从拿细耳人那几节里的「浓酒」与「浓酒」（民数记 6:3）作同字相推——那里「浓酒」指烈酒，这里也指烈酒，不指甜干无花果。
不如说，革玛拉驳回这一说，并说：这是从拿细耳人那几节经文里所说的「浓酒」与「浓酒」作同字相推推出来的（民数记 6:3）。
Rather, the Gemara rejects this and states: It is derived through a verbal analogy of “sheikhar” and “sheikhar” stated in the verses of the nazirite (Numbers 6:3).
正如那里论拿细耳人，「浓酒」是指烈酒，照样这里也是指烈酒，不是指甜干无花果。
Just as there, in the case of the nazirite, sheikhar means strong wine, so too, here, it means strong wine and not sweet dried figs.
革玛拉回到「新酒」一词：新酒是酒么？《巴拉伊塔》 岂不是说：许愿不得「新酒」之益的，甜食禁用、酒却可以——可见新酒不是酒而是甜食。革玛拉驳：新酒不是酒么？经上写着「新酒使少女健壮」（撒迦利亚书 9:17），那字出自「言语」，新酒是能诱动饮者心口、连端庄寡言的少女也开口的东西；甜食没有这效果，所以新酒必是酒。答：这不是证据——可以说由新酒而出的（如酒）使少女开口，新酒本身是指甜葡萄；酒被称为新酒，或只因它是用新酒作的。
革玛拉回到「新酒」一词的意思：新酒是酒么？
The Gemara returns to the meaning of the word tirosh: Is tirosh wine?
「新酒」原文 tirosh，本段通篇在辨它是「酒」还是「甜果」，中文只能一律作「新酒」。
岂不是有一条 《巴拉伊塔》 教导说：人若许愿不得新酒之益，他不许吃甜食，例如甜的果子，却许喝酒？
Isn’t it taught in a baraita: One who vows not to benefit from tirosh is not allowed sweet foods, e.g., sweet fruits, but is allowed wine.
所以新酒不是酒，而是甜食。
Therefore, tirosh is not wine but sweet food.
革玛拉驳回这一说：新酒不是酒么？
The Gemara rejects this: And is tirosh not wine?
可是经上岂不是写着：「新酒使少女健壮」（撒迦利亚书 9:17）？
But isn’t it written: “Tirosh shall make the young women flourish [yenovev]” (Zechariah 9:17).
「健壮」原文 yenovev，与 niv（言语）同根，本段解经系于此，中文接不住。
「健壮」一字出自「言语」一词。
The word yenovev comes from the word niv, speech.
所以新酒是一样诱动饮者之心与口的东西，连端庄寡言的少女也不例外。
Consequently, tirosh is a food that tempts the heart and mouth of the drinker, even of virgins, who are modest and reticent.
甜食既没有这效果，新酒就必是酒。
Since sweet foods do not have this effect, tirosh must be wine.
革玛拉答：这不是证据，因为我们可以另作解释：从新酒而出的东西，例如酒，使少女开口；新酒本身是指甜葡萄。
The Gemara replies: This is not a proof, since we could explain it otherwise: Something that comes from tirosh, such as wine, causes virgins to come forth; tirosh itself means sweet grapes.
或许酒只是因为它是用新酒作成的，才被引申称为新酒。
Perhaps wine is called tirosh only by extension because it is made from tirosh.
革玛拉质疑：经上岂不是写着「你的酒醡有新酒盈溢」（箴言 3:10）？这暗示新酒是酒，不是甜葡萄。答：这也证不了——可以说酒醡盈溢的是由新酒而出的东西（酒），新酒本身指甜果。
革玛拉质疑这一点：可是经上岂不是写着：「你的酒醡有新酒盈溢」（箴言 3:10）？
The Gemara challenges this: But isn’t it written: “And your vats shall overflow with tirosh” (Proverbs 3:10).
这一描述暗示新酒是酒，不是甜葡萄。
This description implies that tirosh is wine rather than sweet grapes.
革玛拉答：这也不是新酒指酒的证据。
The Gemara answers: This too is not a proof that tirosh means wine.
我们可以说：酒醡盈溢的是由新酒而出的东西，就是酒；而新酒本身是指甜的果子。
We could say that the vats shall overflow with something that comes from tirosh, i.e., wine; yet tirosh itself means sweet fruits.
革玛拉驳：经上写着「奸淫和酒并新酒夺去人的心」（何西阿书 4:11）——新酒既使人心迷惑，显然是酒。所以革玛拉接受新酒是酒。不如说：照众人，圣经里的新酒指酒，但许愿照俗语——密释纳时代「新酒」指甜果（含葡萄、不含酒）；论许愿要确定的是说话人的意思，不能从俗语推出圣经里这字的定义。
革玛拉提出反对：可是经上写着：「奸淫和酒并新酒夺去人的心」（何西阿书 4:11）。
The Gemara objects: But it is written: “Harlotry, and wine, and tirosh take away the heart” (Hosea 4:11).
新酒既使人心迷惑，显然它就是酒。
Since tirosh leads the heart astray, it is clear that it is wine.
因此，革玛拉接受新酒是指酒。
Therefore, the Gemara accepts that tirosh means wine.
不如说：照众人的意见，圣经里的新酒一词是指酒，但许愿是照俗语而定的。
Rather, according to everyone, the word tirosh in the Bible refers to wine, but vows follow colloquial language.
在密释纳的时代，新酒是指甜的果子；这词包括葡萄，却不包括酒。
During the time of the Mishna, tirosh meant sweet fruits; the term included grapes but not wine.
论到许愿，所须确定的是说话之人的意思；但不能从俗语推出这字在圣经里的定义。
When dealing with vows, the intention of the speaker is what must be determined, but no inference can be drawn from colloquial language to the biblical definition of the word.
革玛拉问：既如此，圣经为何称它为「酒」、又为何称它为「新酒」？答：「酒」暗示它给世界带来哀号，因醉酒导致大多数罪——酒 与「悲伤哀号」音近（拉希注 解约伯记 2:5 作哀号）；「新酒」表明沉溺其中的人会变穷。
革玛拉问：若是这样，圣经为什么称它为「酒」，又为什么称它为「新酒」呢？
The Gemara asks: And if so, why does the Bible call it wine and why does it call it tirosh?
革玛拉解说：「酒」一词暗示它给世界带来哀号，因为醉酒导致大多数的罪。
The Gemara explains: “Wine” suggests that it brings lament to the world because drunkenness causes most sins.
酒 与「悲伤哀号」一语音近，拉希注（论约伯记 2:5）解作哀号。
There is a phonetic resemblance between the yayin, wine, and ta’aniya va’aniya, sorrow and howling, which Rashi (on Job 2:5) explains as lament.
酒 与 ta'aniya va'aniya（悲伤哀号）谐音，中文接不住。
「新酒」一词表明沉溺其中的人会变穷。
“Tirosh” shows that those who indulge in it become poor [rash].
tirosh 与 rash（穷）谐音，中文接不住。
拉夫卡哈纳 指出矛盾：「新酒」一字写作一种读音，我们却读作另一种——这当这样理解：人若配得、饮得合宜，就被立为首领；若不配得、饮得不合宜，就变穷。革玛拉评说：这与 拉瓦 所说相同——拉瓦 指出：「能悦人心的酒」（诗篇 104:15）里「悦」字写法用一个字母，读法用另一个：人若配得，酒使他喜乐；若不配得，酒使他昏乱。这也是 拉瓦 所说：酒与好香使我聪明——酒有益于配得的人。
拉夫卡哈纳 指出一个矛盾：它的写法是一种读音，我们却读作另一种读音。
Rav Kahana raised a contradiction: It is written as tirash but we read it tirosh.
写法 tirash 与读法 tirosh，分别近于 rash（穷）与 rosh（首领），中文接不住。
这当这样理解：人若配得、饮得合宜，他就被立为首领；人若不配得、饮得不合宜，他就变穷。
This should be understood as follows: If one merits and drinks appropriately, he is made a head [rosh]; if one does not merit and does not drink appropriately, he is made poor [rash].
革玛拉评说：这与 拉瓦 所说的相同，因为 拉瓦 指出一个矛盾：经上写着：「能悦人心的酒」（诗篇 104:15），「悦」字的写法用一个字母，我们却照另一个字母读它。
The Gemara comments: This is the same as what Rava said, as Rava raised a contradiction: It is written: “And wine that makes glad [yishamaḥ] the heart of man” (Psalms 104:15) with a shin, but we read it yisamaḥ with a sin.
yishamaḥ（写作 辛）与 yisamaḥ（读作 左点辛），分别近于 shamem（昏乱）与 same'aḥ（喜乐），中文接不住。
这教导：人若配得，酒就使他喜乐；人若不配得，酒就使他昏乱。
This teaches: If one merits, wine makes him happy [same’aḥ]; if one does not merit, it makes him confounded [shamem].
这与 拉瓦 所说的相同：酒与好香使我聪明，意思是酒有益于配得它的人。
This is the same as what Rava said: Wine and good scents make me wise, meaning that wine benefits one who deserves it.
革玛拉问：从哪里知道戒绝洗浴与抹油算作刻苦？答：经上写着「美味我没有吃，酒肉没有入我的口，也没有用油抹我的身」（但以理书 10:3）。「美味我没有吃」是什么意思？拉夫撒母耳·巴尔·舍拉 之子 拉夫犹大 说：他连精麦作的饼也不吃，只吃掺麸的麦。
革玛拉问：我们从哪里推出戒绝洗浴与在身上抹油称为刻苦？
§ The Gemara asks: From where do we derive that abstaining from bathing and smearing oil on oneself is called affliction?
革玛拉答：正如经上写着：「美味我没有吃，肉和酒没有入我的口，也全然没有用油抹我的身」（但以理书 10:3）。
The Gemara answers: As it is written “I ate no pleasant bread, neither did meat nor wine enter my mouth, neither did I anoint myself at all” (Daniel 10:3).
革玛拉解说这节经文：「美味我没有吃」是什么意思？
The Gemara explains the verse: What is the meaning of “I ate no pleasant bread”?
拉夫撒母耳·巴尔·舍拉 之子 拉夫犹大 说：他连精麦作的饼也不吃；他只吃掺了麸子的麦。
Rav Yehuda, son of Rav Shmuel bar Sheilat, said: He did not eat even bread made from refined wheat; he ate only wheat mixed with bran.
革玛拉续证戒绝抹油算刻苦：从哪里知道但以理所述的戒绝算刻苦？经上写着「他就说：但以理啊，不要惧怕，因为从你第一日专心求明白、在你神面前刻苦己心，你的言语已蒙应允；我是因你的言语而来」（但以理书 10:12），又「因你是大蒙眷爱的」（但以理书 9:23）。
革玛拉继续表明戒绝在身上抹油被看作一种刻苦：我们从哪里推出戒绝但以理所述的那些活动算作刻苦呢？
The Gemara continues to show that abstaining from smearing oil on oneself is considered an affliction: And from where do we derive that abstaining from the activities that Daniel describes is considered affliction?
正如经上写着：「他就说：但以理啊，不要惧怕，因为从你第一日专心求明白、在你神面前刻苦己心，你的言语已蒙应允；我是因你的言语而来」（但以理书 10:12）。
As it is written: “Then he said to me: Fear not, Daniel, for from the first day that you set your heart to understand and to afflict yourself before your God, your words were heard, and I have come due to your words” (Daniel 10:12).
「因你是大蒙眷爱的」（但以理书 9:23）。
“For you are greatly loved” (Daniel 9:23).
我们找到了戒绝抹油算刻苦的证据；从哪里知道戒绝洗浴也算？拉夫祖特拉·巴尔·托维亚 说：经上说「这咒诅如水进他里面，像油入他的骨头」（诗篇 109:18）——洗浴的水与抹身的油都被身体吸收；戒绝抹油既算刻苦，戒绝洗浴也算。革玛拉问：何不说「如水进他里面」是指喝？革玛拉驳：它与油相类——经文所说的油是从身外抹的、不是喝的，经文所说的水也是从外洗浴用的，不是喝的。
我们已经找到了戒绝在身上抹油被看作刻苦的证据；从哪里推出戒绝洗浴也称为刻苦呢？
We have found proof that abstaining from smearing oil on oneself is considered affliction; from where do we derive that abstaining from bathing is also called affliction?
拉夫祖特拉·巴尔·托维亚 说：经上说：「这咒诅如水进他里面，像油入他的骨头」（诗篇 109:18）。
Rav Zutra, son of Rabbi Toviya, said: The verse states: “And it came into his innards like water, and like oil into his bones” (Psalms 109:18).
意思是人洗浴所用的水、抹身所用的油，都被身体吸收。
This means that the water with which one bathes and the oil with which one smears himself are absorbed into the body.
戒绝抹油既被看作一种刻苦，照样戒绝洗浴也被看作一种刻苦。
Just as abstaining from smearing oil is considered an affliction, so too, abstaining from bathing is considered an affliction.
革玛拉提出反对：可是可以说「如水进他里面」是指喝，而不是指抹油。
The Gemara objects: But say that “came into his innards like water” is referring to drinking rather than smearing oil.
革玛拉驳回这一说：它与油相类。
The Gemara rejects this: It is similar to oil.
经文所说的油既是从身外抹上、不是喝的，照样经文所提的水也是从外面洗浴所用的。
Just as the oil described in the verse is smeared from outside the body and not drunk, so too, the water mentioned in the verse is used for bathing from the outside.
它不是喝的。
It is not drunk.
革玛拉问：可是那位 坦拿 取的是相反的意思——密释纳说：从哪里知道赎罪日抹油如同喝？虽无圣经明证，却有暗示：「如水进他里面，像油入他的骨头」（诗篇 109:18），就是身上的油如同身里的水——所以「如水进他里面」是指喝水。不如 拉夫阿施 说：洗浴也从上引那节推出：「也全然没有用油抹我的身」（但以理书 10:3）——教人但以理全然不作任何抹身，连洗浴在内；所以同一出处禁这两样。
革玛拉问：可是那位 坦拿 取的是相反的意思，正如我们在一段密释纳里学过：我们从哪里推出在赎罪日抹油如同喝？
The Gemara asks: But the tanna took the opposite meaning, as we learned in a mishna: From where do we derive that smearing oil is like drinking on Yom Kippur?
虽然圣经里没有这事的明证，经文里却有暗示，正如经上说：「如水进他里面，像油入他的骨头」（诗篇 109:18），意思是身上的油如同身里的水。
Although there is no explicit proof of the matter from the Bible, there is an allusion to the matter from the verse, as it is stated: “And it came into his innards like water, and like oil into his bones” (Psalms 109:18), meaning that oil on the body is like water within it.
所以「如水进他里面」一语是指喝水这一举。
Therefore, the phrase “and it came into his innards like water” is referring to the act of drinking water.
不如 拉夫阿施 说：洗浴是从上面所引的同一节经文推出来的，正如经上写着：「也全然没有用油抹我的身」（但以理书 10:3）。
Rather, Rav Ashi said: Bathing is derived from the same verse cited above, as it is written: “Neither did I anoint myself at all” (Daniel 10:3).
这教导：但以理全然不作任何抹身之事，洗浴也包括在内。
This teaches that Daniel did not do any anointing, including bathing.
因此，同一个出处禁止这两样活动。
Consequently, the same source prohibits both of these activities.
借但以理书的几节，革玛拉问：天使对但以理说「我是因你的言语而来」（但以理书 10:12）是什么意思？似乎天使只因但以理才能来。革玛拉答：这正如经上写着「在他们面前站着以色列家的七十个长老，沙番的儿子雅撒尼亚也站在其中，各人手拿香炉，烟云的香气上腾」（以西结书 8:11）——以西结看见以色列家的长老拜别神；「祂伸出仿佛一只手，揪住我的一绺头发，灵就将我举到天地中间，在神的异象中带我到耶路撒冷，到朝北的内院门口，（下一面接续）」
借着但以理书的这几节经文，革玛拉问：天使对但以理说：「我是因你的言语而来」（但以理书 10:12），是什么意思？
Apropos the verses from Daniel, the Gemara asks: What did the angel mean when he said to Daniel: “And I have come due to your words” (Daniel 10:12)?
从这话看来，似乎那天使只因但以理才能来。
From this, it seems that the angel was able to come only because of Daniel.
革玛拉答：这正如经上写着：「在他们面前站着以色列家的七十个长老，沙番的儿子雅撒尼亚也站在其中，各人手拿香炉，烟云的香气上腾」（以西结书 8:11）。
The Gemara answers: This is as it is written: “And there stood before them seventy men of the Elders of the house of Israel, and Jaazaniah, son of Shaphan, standing in the midst of them, each man with his censer in his hand, and a thick cloud of incense went up” (Ezekiel 8:11).
以西结看见以色列家的长老们敬拜别神。
Ezekiel saw the Elders of the house of Israel worshipping foreign gods.
「祂伸出仿佛一只手，揪住我的一绺头发，灵就将我举到天地中间，在神的异象中带我到耶路撒冷，到朝北的内院门口……」
“And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that faces northward where