← 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 3 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 拉夫 与 撒母耳 之争的实际分别：在于用像箭那样从远处抛掷之物杀它，而不是用手——狗若被恶灵附着，人当避免与它直接接触。
用一样像箭那样从远处抛掷的东西杀它，而不是用手杀它。
killing it with an object that is thrown from a distance like an arrow rather than with one’s hands.
那狗若被恶灵附着，人当避免与它直接接触。
If the dog is possessed by an evil spirit, one should avoid direct contact with it.
革玛拉评说：《巴拉伊塔》 合乎 撒母耳：杀疯狗只当用抛掷之物杀。又：被疯狗蹭了的人会病危，被它咬了的人会死。被蹭的病危之人有何治法？脱衣奔跑。革玛拉述：拉夫约书亚 之子 拉夫胡纳 在市上被一只疯狗蹭了，就脱衣奔跑，说：我应验了「智慧能保全智慧人的生命」（传道书 7:12）。
革玛拉评说：有一条 《巴拉伊塔》 的教导合乎 撒母耳 的意见：人杀疯狗时，只当用抛掷之物杀它。
The Gemara comments: This was taught in a baraita in accordance with the opinion of Shmuel: When one kills a mad dog, he should kill it only with a thrown object.
再者，被疯狗蹭了的人会病危，被这狗咬了的人会死。
Furthermore, one who is rubbed by a mad dog will become dangerously ill, while one bitten by the dog will die.
革玛拉问：被疯狗蹭了而病危的人，有什么治法呢？
The Gemara asks: What is the remedy for one who is rubbed by mad dog and becomes dangerously ill?
革玛拉答：让他脱下衣服奔跑。
The Gemara answers: Let him take off his clothing and run.
革玛拉述说：拉夫约书亚 之子 拉夫胡纳 在市上被这样一只疯狗蹭了，他就脱下衣服奔跑。
The Gemara relates: Rav Huna, son of Rav Yehoshua, was rubbed by one of these mad dogs in the market, whereupon he took off his clothing and ran.
他说：我应验了这节经文：「智慧能保全智慧人的生命」（传道书 7:12）。
He said: I have fulfilled the verse: “Wisdom preserves the lives of those who have it” (Ecclesiastes 7:12).
革玛拉续论 《巴拉伊塔》：被疯狗咬的人会死。有何治法？阿巴耶 说：取一张公鬣狗的皮，在上面写：我某某之子某某，在公鬣狗皮上为你写这咒：侃提、侃提、克利鲁斯（也有说写：侃迪、侃迪、克洛罗斯）；再写神的名：雅、雅、万军之主，阿们、阿们、细拉。他把衣服脱下埋在坟地十二个月，然后取出在炉中烧了，把灰撒在十字路口。这十二个月里他喝水只当用铜管喝，不可从泉里直接喝，免得在水里看见鬼的影像而遭危险——正如 阿巴·巴尔·玛尔塔（又名 阿巴·巴尔·马尼乌米）的母亲为此给他作了一根金管。
革玛拉继续讨论这条 《巴拉伊塔》：被疯狗咬了的人会死。
The Gemara continues to discuss the baraita: One bitten by a mad dog will die.
革玛拉问：有什么治法呢？
The Gemara asks: What is the remedy?
阿巴耶 说：让他取一张公鬣狗的皮，在上面写：我，某某之子某某，在公鬣狗的皮上为你写这咒语：侃提、侃提、克利鲁斯。
Abaye said: Let him bring the skin of a male hyena and write on it: I, so-and-so, son of so-and-so, am writing this spell about you upon the skin of a male hyena: Kanti kanti kelirus.
咒语原文 kanti kanti kelirus／kandi kandi keloros 无确解，中文只能音译。
也有人说他当写：侃迪、侃迪、克洛罗斯。
And some say he should write: Kandi kandi keloros.
同上。
然后他写神的名号：雅、雅、万军之主，阿们、阿们、细拉。
He then writes names of God, Yah, Yah, Lord of Hosts, amen amen Selah.
让他脱下衣服，把它们埋在坟地里一年十二个月，之后把它们取出来，在炉中烧了，把灰撒在十字路口。
And let him take off his clothes and bury them in a cemetery for twelve months of the year, after which he should take them out, and burn them in an oven, and scatter the ashes at a crossroads.
在那一年十二个月里——他的衣服埋着的时候——他喝水只当从一根铜管喝，不可从泉里喝，免得他在水里看见鬼的影像而遭危险，正如 阿巴·巴尔·玛尔塔——他又称为 阿巴·巴尔·马尼乌米——的事，他母亲为此给他作了一根金管。
And during those twelve months of the year, when his clothes are buried, when he drinks water, let him drink only from a copper tube and not from a spring, lest he see the image of the demon in the water and be endangered, like the case of Abba bar Marta, who is also called Abba bar Manyumi, whose mother made him a gold tube for this purpose.
密释纳说：拉比马提亚·本·哈拉什 又说：喉咙疼的人，安息日可把药放进他口中。革玛拉述一件相关的事：拉比约哈难 患了「齿龈病」（先伤牙齿牙龈、后及肠），去找一位有名的外邦 贵妇 医治。她周四、周五为他配药。他说：安息日我来不了取药，怎么办？她说：你用不着。他问：若用得着，怎么办？她说：你向我起誓不泄露这药方，我就告诉你，你需要时可以自己配。他起誓：「向犹太人的神，我不泄露。」她告诉了他药方。拉比约哈难 随即出去公开讲授，泄露了药方的秘密。
密释纳说：拉比马提亚·本·哈拉什 又说：论喉咙疼的人，人在安息日可以把药放进他的口中，虽然在安息日施药是禁止的。
§ The mishna said: And furthermore, Rabbi Matya ben Ḥarash said: With regard to one who suffers pain in his throat, one may place medicine inside his mouth on Shabbat, although administering a remedy is prohibited on Shabbat.
革玛拉讨论一件相关的事：拉比约哈难 患了「齿龈病」，这病先伤牙齿与牙龈，然后侵及肠。
The Gemara discusses a related incident: Rabbi Yoḥanan suffered from the illness tzefidna, which first affects the teeth and gums and then the intestines.
「齿龈病」原文 tzefidna，是塔木德所记的一种病名，确指何病难考，中文只能描述。
他去找一位外邦的 贵妇，她是有名的医者。
He went to a certain gentile matron [matronita] who was a well-known healer.
她在周四与周五为他配药。
She prepared a medicine for him on Thursday and Friday.
他对她说：安息日我不能来你这里取药，那时我当怎么办？
He said to her: What shall I do on Shabbat, when I cannot come to collect the medicine from you?
她对他说：你用不着。
She said to him: You will not need it.
他问她：我若用得着，当怎么办？
He asked her: If I do need it, what shall I do?
她对他说：你向我起誓不泄露这药方，我就告诉你，你需要时可以自己配。
She said to him: Swear to me that you will not reveal the remedy; then I will tell you, and you can prepare it yourself should you need it.
他起誓说：向犹太人的神，我不泄露。
He swore: To the God of the Jews, I will not reveal it.
她就告诉他那药方。
She told him the remedy.
拉比约哈难 随即出去公开讲授它，泄露了那药方的秘密。
Rabbi Yoḥanan then went out and taught it publicly, revealing the secret of the remedy.
革玛拉诧异：可他向她起誓不泄露啊。答：他在誓里说的是「我不向犹太人的神泄露」——他的话暗示：我要向祂的民犹太人泄露。革玛拉问：这仍亵渎了神的名，因那妇人如今以为像 拉比约哈难 这样的伟人违了誓。答：他一开始就向她说明了——她一透露药方，他就告诉她他的誓不会妨碍他公开这药方。
革玛拉对此表示诧异：可是他向她起誓不泄露它啊。
The Gemara is surprised at this: But he swore to her that he would not reveal it.
革玛拉答：他在他的誓里宣称的是：我不向犹太人的神泄露它。
The Gemara answers that in his vow he declared: I will not reveal it to the God of the Jews.
然而他的话暗示：我要向祂的民犹太人泄露它。
However, his words imply: I will reveal it to His people, the Jews.
革玛拉问：仍有亵渎神名之事，因为那妇人如今以为像 拉比约哈难 这样身分的伟人违了他的誓。
The Gemara asks: Still, there is a desecration of God’s name, as the matron now thinks that a great man of Rabbi Yoḥanan’s stature broke his vow.
革玛拉答：他一开始就向她说明了。
The Gemara answers: He revealed it to her at the outset.
她一向他透露那药方，他就告诉她：他的誓不会妨碍他公开那药方。
As soon as she revealed the remedy to him, he told her that his vow would not prevent him from publicizing the remedy.
革玛拉问：她为他配的是什么药？拉夫阿米 之子 拉夫阿哈 说：是泡过酵母的水、橄榄油与盐。拉夫耶马尔 说：是酵母本身、橄榄油与盐。拉夫阿施 说：是鹅翅骨髓里的油。阿巴耶 说：这些药我都作过，都没治好这病，直到一个阿拉伯人告诉我治法：取熟不到三分之一的橄榄核，放在一把新锄头上用火烧，贴在一排牙龈上。我照做就好了。
革玛拉问：她为他配的是什么药？
The Gemara asks: What was the medicine that she prepared for him?
拉夫阿米 之子 拉夫阿哈 说：是泡过酵母的水、橄榄油与盐。
Rav Aḥa, son of Rav Ami, said: It was water in which leaven was steeped, olive oil, and salt.
拉夫耶马尔 说：是酵母本身、橄榄油与盐。
Rav Yeimar said: It was leaven itself, olive oil, and salt.
拉夫阿施 说：那药是鹅翅骨髓里的油。
Rav Ashi said: The remedy was fat from the bone marrow of a goose’s wing.
阿巴耶 说：这一切药我都作过，这病却没有治好，直到一个阿拉伯人告诉我它的治法：取熟不到三分之一的橄榄核，放在一把新锄头上用火烧，把它们贴在一排牙龈上。
Abaye said: I made all of these medicines and was not cured from this ailment, until a certain Arab told me the remedy for it: Take olive seeds that are less than one-third ripe, and burn them in a fire on top of a new hoe, and stick them along the row of gums.
我这样做了，就治好了。
I did this and was cured.
革玛拉问：「齿龈病」从哪里来？从吃太烫的麦饼与油煎的剩鱼。它的记号是什么？人把东西放在牙齿间，牙龈就出血。拉比约哈难 患此病时，安息日配了上述的药就好了。革玛拉问：拉比约哈难 怎能为只伤牙龈、不危及性命的病在安息日配药？拉夫纳赫曼·巴尔·以撒 说：「齿龈病」另当别论，它虽始于口、看似牙病，最终却侵入肠、有危险。
革玛拉问：「齿龈病」这病是从哪里来的？
§ The Gemara asks: From where does this disease tzefidna come?
是从吃太烫的麦饼与用油煎过的剩鱼来的。
It is from eating wheat bread that is too hot and fish remains fried in oil.
这病的记号是什么？
What is the sign of this sickness?
人把东西放在牙齿之间时，牙龈就出血。
When one puts something between his teeth, blood comes out from his gums.
拉比约哈难 患「齿龈病」时，他在安息日配了上面所说的这药，就治好了。
When Rabbi Yoḥanan suffered from tzefidna, he prepared this medicine described above on Shabbat and was cured.
革玛拉问：拉比约哈难 怎能为一个只伤牙龈、并不危及性命的病，在安息日配这药呢？
The Gemara asks: And how did Rabbi Yoḥanan prepare this medicine on Shabbat for an ailment which affects only the gums but is not life-threatening?
拉夫纳赫曼·巴尔·以撒 说：「齿龈病」另当别论，因为它虽确实始于口中、看似牙齿的病，最终却侵入肠中，是危险的。
Rav Naḥman bar Yitzḥak said: Tzefidna is different, since it does indeed begin in the mouth and appears to be an illness of the teeth, but it ends up in the intestines and is dangerous.
拉比希亚·巴尔·阿巴 对 拉比约哈难 说：你这样做是照谁的意见？岂不是照 拉比马提亚·本·哈拉什——他说口疼的人安息日可把药放进他口中——那是少数意见？拉比约哈难 对他说：是的，但我说众贤只在这一件事上同意他服药，别的不同意。若是这样，论安息日用药，拉比马提亚·本·哈拉什 之说就不是少数意见。
拉比希亚·巴尔·阿巴 对 拉比约哈难 说：你这样做是照谁的意见？
Rav Ḥiyya bar Abba said to Rabbi Yoḥanan: In accordance with whose opinion did you do this?
岂不是照 拉比马提亚·本·哈拉什 的意见？他说：论口疼的人，人在安息日可以把药放进他口中；那是少数意见。
Was it not in accordance with the opinion of Rabbi Matya ben Ḥarash, who said: In the case of one who suffers pain in his mouth, one puts medicine in his mouth on Shabbat, which is a minority opinion?
拉比约哈难 对他说：是这样，但我说众贤只在这一件事上同意他服药，别的都不同意。
Rabbi Yoḥanan said to him: It is so, but I say the Sages agreed with him about taking medicine in this case alone, but no other.
若是这样，论安息日用药，拉比马提亚·本·哈拉什 的观点就不是少数意见。
If so, with regard to medicine on Shabbat, the view of Rabbi Matya ben Ḥarash is not a minority opinion.
让我们说这条 《巴拉伊塔》 支持他：患 黄疸 的人，给他吃驴肉作药；被疯狗咬的人，给他吃它的肝叶；口疼的人，安息日把药放进他口中——这是 拉比马提亚·本·哈拉什 的话。众拉比说：这些都没有药效。众拉比用「这些」一词，要排除什么？岂不是排除这治「齿龈病」的药，众拉比同意安息日可用？
让我们说这条 《巴拉伊塔》 支持他：论患了 黄疸 的人，人给他吃驴肉作药；论被疯狗咬了的人，人给他吃它的肝叶；论口疼的人，人在安息日把药放进他口中；这是 拉比马提亚·本·哈拉什 的话。
Let us say that this baraita supports him: With regard to one who is seized with yerakon, one feeds him donkey meat as medicine; with regard to one whom a mad dog bit, one feeds him the lobe of its liver; in the case of one who has pain in his mouth, one puts medicine in his mouth on Shabbat; this is the statement of Rabbi Matya ben Ḥarash.
众拉比说：这些都没有药效。
And the Rabbis say: These have no value as a remedy.
众拉比用「这些」一词，是要排除什么呢？
The Rabbis used the term these, to exclude what?
岂不是要排除这治「齿龈病」的药，那是众拉比同意安息日可用的么？
What, is it not to exclude this medicine for tzefidna, which the Rabbis agree is permitted on Shabbat?
革玛拉驳：不，它排除的是 拉比马提亚·本·哈拉什 所提的另一个治法：安息日可放血治「脓疮病」。革玛拉评说：这样说也合理，因有 《巴拉伊塔》 说：拉比约西 之子 拉比以实玛利 说了三件他奉 拉比马提亚·本·哈拉什 之名听来的事：安息日可为「脓疮病」放血；被疯狗咬的人给他吃它的肝叶；口疼的人安息日把药放进他口中。
革玛拉驳回这一说：不，它排除的是另一个治法，是 拉比马提亚·本·哈拉什 所提的：在安息日为治「脓疮病」而放血是许可的。
The Gemara rejects this: No, it excludes a different remedy, which Rabbi Matya suggests: Bloodletting to heal the ailment serunkhi is permitted on Shabbat.
「脓疮病」原文 serunkhi，确指何病难考，中文只能描述。
革玛拉评说：照样，这样说也是合理的，因为有一条 《巴拉伊塔》 教导：拉比约西 之子 拉比以实玛利 说了三件他奉 拉比马提亚·本·哈拉什 之名听来的事：人可以在安息日为「脓疮病」放血；论被疯狗咬了的人，人给他吃它的肝叶；论口疼的人，人在安息日把药放进他口中。
The Gemara comments: So too, this is reasonable to say, as it was taught in a baraita: Rabbi Yishmael, son of Rabbi Yosei, said three things that he heard in the name of Rabbi Matya ben Ḥarash: One may let blood for serunkhi on Shabbat; and in the case of one whom a mad dog bit, one feeds him the lobe of its liver; and in the case of one who has pain in his mouth, one puts medicine in his mouth on Shabbat.
众拉比说：这些都没有药效。他们用「这些」要排除什么？岂不是把争论只限于后两样（它们不治病），而排除头一样——为「脓疮病」放血，那众人都同意有效？革玛拉驳：不，从这里证不了，可以说它指的是头一条 《巴拉伊塔》 的前两样，而排除论安息日用药的末一样，那他们是同意的。
众拉比说：这些都没有药效。
And the Rabbis say: These have no value as a remedy.
众拉比用「这些」一词，是要排除什么呢？
The Rabbis used the term these to exclude what?
岂不是要把他们的争论只限于后两样——那两样什么也治不了——而排除头一样，就是为「脓疮病」放血，那是众人都同意为有效治法的么？
What, is it not to limit their argument only to the latter two items, which do not cure anything, and to exclude the first item, bloodletting for serunkhi, which everyone agrees is an effective remedy?
革玛拉驳回这一说：不，从这里证明不了什么，因为可以说它指的是头一条 《巴拉伊塔》 里的前两样，而排除了论安息日用药的末一句，那是他们同意的。
The Gemara rejects this: No, there is no proof from here, since it is possible to say that it is referring to the first two items of the first baraita and excludes the latter clause with regard to medicine on Shabbat, which they agree with.