53a.1
引证
（密释纳续）亮到一个妇人能借汲水之欢的光拣麦子。
-
亮到一个妇人能借着汲水之欢的光来拣麦子。
It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.
← 住棚卷总目·第五章 笛
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。
（密释纳续）亮到一个妇人能借汲水之欢的光拣麦子。
亮到一个妇人能借着汲水之欢的光来拣麦子。
It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.
§ 密释纳续：虔诚人与行事之人在参加欢庆的众人面前跳舞。众贤在 《托塞夫塔》 里教：他们有的在赞美神的歌里说：「我们的少年有福了，那时我们没有犯罪，没有使我们的老年蒙羞」——这是虔诚人与行事之人，一生专心于妥拉与诫命。有的说：「我们的老年有福了，它赎了我们少年所犯的罪」——这是悔改的人。两班人都说：「没有犯罪的有福了；犯了罪的，当悔改，神必赦免他。」
密释纳接着说：虔诚人与行事之人在参加欢庆的众人面前跳舞。
§ The mishna continues: The pious and the men of action would dance before the people who attended the celebration.
众贤在 《托塞夫塔》 里教导：他们中有的在赞美神的歌里说：我们的少年有福了，因为那时我们没有犯罪，它没有使我们的老年蒙羞。
The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age.
这些是虔诚人与行事之人，他们一生都专心于妥拉与诸诫命。
These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot.
有的说：我们的老年有福了，它赎了我们犯罪时的少年。
And some would say: Happy is our old age, that atoned for our youth when we sinned.
这些是悔改的人。
These are the penitents.
这些人与那些人都说：没有犯罪的人有福了；而犯了罪的人，当悔改，神必赦免他。
Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.
《托塞夫塔》 所教：论 长老希列，人说他在汲水之欢里欢喜时说：「我若在这里，众人都在这里；我若不在这里，谁在这里？」——人当看自己是那担当本分的人，不可倚赖别人。他又说：「我所爱的地方，我的脚就领我到那里」，所以他来到圣殿。圣者——愿他受称颂——说：「你若来到我的殿，我就来到你的家；你若不来到我的殿，我就不来到你的家」，如经上说：「凡记下我名的地方，我必到那里赐福给你」（出埃及记 20:24）。
在 《托塞夫塔》 里所教：论 长老希列，人们说，他在汲水之欢里欢喜时，这样说：我若在这里，众人都在这里；而我若不在这里，谁在这里？
It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here?
换句话说，人当把自己看作那个有义务去履行诸本分的人，而不可倚赖别人去做。
In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so.
他也这样说：到我所爱的地方，我的脚就把我领到那里；所以我来到圣殿。
He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple.
而圣者——愿他受称颂——说：你若来到我的殿，我就来到你的家；你若不来到我的殿，我就不来到你的家，正如经上所说：「凡记下我名的地方，我必到那里赐福给你」（出埃及记 20:24）。
And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).
英译作出埃及记 20:21，系希伯来本节数；和合本作 20:24。
革玛拉再引他一语：他又看见一个骷髅浮在水面上，对它说：「因你淹死了别人，他们就淹死了你；淹死你的，终必被淹死。」世道如此，人人按其所行受报。由「脚领人」一语，拉比约哈难 说：人的脚为他作保；人在哪里被索取，脚就领他到哪里。
革玛拉引 长老希列 的另一句话。
The Gemara cites another statement of Hillel the Elder.
此外，他看见一个骷髅浮在水面上，就对它说：因为你淹死了别人，他们就淹死了你；而那些淹死你的，终必被淹死。
Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned.
那是世上的常道；每一个人都按着他所行的受报应。
That is the way of the world; everyone is punished measure for measure.
由跟着人的脚这件事，拉比约哈难 说：人的脚为他负责；他在哪里被索取，它们就把他领到哪里。
Apropos following one’s feet, Rabbi Yoḥanan said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.
革玛拉讲两个古实人的事：他们常侍立在所罗门面前，就是「示沙的两个儿子以利何烈和亚希亚」（列王纪上 4:3），作所罗门的书记。一日所罗门见死亡天使发愁，问他为何发愁。他说：人叫我取坐在这里的这两个古实人的命。所罗门把他们交给服侍他的鬼魔，送到死亡天使管不着的路斯地界；他们一到路斯地界就死了。
革玛拉讲到那两个常侍立在所罗门面前的古实人：「示沙的两个儿子以利何烈和亚希亚」（列王纪上 4:3），他们是所罗门的书记。
The Gemara relates with regard to these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” (I Kings 4:3), and they were scribes of Solomon.
有一日，所罗门看见死亡天使发愁。
One day Solomon saw that the Angel of Death was sad.
他对他说：你为什么发愁？
He said to him: Why are you sad?
他对他说：他们叫我取坐在这里的这两个古实人的命。
He said to him: They are asking me to take the lives of these two Cushites who are sitting here.
所罗门把他们交给服侍他的鬼魔，差他们到路斯地界去，在那里死亡天使没有权柄。
Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion.
当他们到了路斯地界，他们就死了。
When they arrived at the district of Luz, they died.
次日所罗门见死亡天使欢喜，问他为何欢喜。他答：人叫我在那地方取他们，你正把他们送到那里。死亡天使受命在路斯取他们的命；他们住在所罗门宫里、从没去过路斯，他完不成差事，所以发愁；终于所罗门把他们送到路斯，他才完成差事，所以欢喜。所罗门立刻开口说：人的脚为他作保；人在哪里被索取，脚就领他到哪里。
第二天，所罗门看见死亡天使欢喜。
The following day, Solomon saw that the Angel of Death was happy.
他对他说：你为什么欢喜？
He said to him: Why are you happy?
他回答：在他们叫我取他们的那个地方，你正把他们送到那里。
He replied: In the place that they asked me to take them, there you sent them.
死亡天使受命在路斯地界取他们的命。
The Angel of Death was instructed to take their lives in the district of Luz.
既然他们住在所罗门的宫里，从未去过路斯，他就无法完成他的差事。
Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission.
那使他发愁。
That saddened him.
最后，所罗门把他们差到路斯，使那天使得以完成他的差事。
Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission.
那使他欢喜。
That pleased him.
所罗门立刻开口说：人的脚为他负责；他在哪里被索取，它们就把他领到哪里。
Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.
§ 《巴拉伊塔》 所教：论 拉班西缅·本·迦玛列，人说他在汲水之欢里欢喜时，拿八支燃着的火把，抛一支、接一支，都在空中，却彼此不碰。他俯伏时，把两个拇指插进地里，弯身亲吻院子的地面再直起身，没有别的受造者能这样做。这就是大祭司所行、称为 俯面礼 的俯伏。
在一条 《巴拉伊塔》 里所教：论 拉班西缅·本·迦玛列，人们说，他在汲水之欢里欢喜时，会拿八支燃着的火把，抛起一支、接住另一支，轮番抛接；虽然它们全都同时在空中，却彼此不相碰。
§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other.
而当他俯伏时，他会把他的两个拇指插进地里，弯下身去，亲吻院子的地面，再直起身来；因为这极其艰难，没有别的受造者能那样做。
And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved.
而这就是大祭司所行、称为 俯面礼 的那种俯伏。
And this was the form of bowing called kidda performed by the High Priest.
利未 在 拉比犹大·哈纳西 面前示范 俯面礼，扭伤了大腿，从此跛了。革玛拉问：是这使他跛的吗？拉比以利亚撒 岂不说：人永不可向上头的神说放肆的话；有一位大人物向上头的神说了放肆的话，祷告虽蒙应允，仍受罚成了跛子——这大人物正是他。可见他的跛不是因俯伏。答：并不矛盾，两样都使他跛：因他向神说了放肆的话，所以在费力示范俯伏时受了伤。
革玛拉讲述：利未 在 拉比犹大·哈纳西 面前示范 俯面礼，扭伤了他的大腿，就跛了。
The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame.
革玛拉问：是那件事使他跛的吗？
The Gemara asks: And is that what caused him to be lame?
可是 拉比以利亚撒 岂不是说：人永远不可向上头的神说放肆的话；因为有一位伟大的人曾向上头的神说了放肆的话，他的祷告虽然蒙了应允，他仍受了罚，成了跛子。
But didn’t Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame.
那位伟大的人是谁？
And who was this great person?
就是 利未。
It was Levi.
看来，他的状况并不是他的俯伏所致。
Apparently his condition was not caused by his bow.
革玛拉答：并没有矛盾。
The Gemara answers: There is no contradiction.
这件与那件都使他成了跛子；因为他向神说了放肆的话，所以他在费力示范 俯面礼 时受了伤。
Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.
由 拉班西缅·本·迦玛列 在汲水之欢中的欢喜，革玛拉讲：利未 常在 拉比犹大·哈纳西 面前抛接八把刀；撒母耳 在 沙普尔 王面前抛接八杯酒而不洒；阿巴耶 在 拉巴 面前抛接八个鸡蛋——有人说是四个。
由 拉班西缅·本·迦玛列 在汲水之欢里的欢喜，革玛拉讲述：利未 常在 拉比犹大·哈纳西 面前行走，抛接八把刀。
Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives.
撒母耳 常在 沙普尔 王面前抛接八杯酒，一点也不洒出来。
Shmuel would juggle before King Shapur with eight glasses of wine without spilling.
阿巴耶 常在 拉巴 面前抛接八个鸡蛋。
Abaye would juggle before Rabba with eight eggs.
有人说：他是用四个鸡蛋这样做的。
Some say he did so with four eggs.
这些都被引述了。
All these were cited.
《巴拉伊塔》 所教：拉比约书亚·本·哈拿尼雅 说：我们在汲水之欢里欢喜时，整个节期眼里不见睡眠。怎样？白天第一时辰献早晨的常献祭，众人都来观看；从那里去会堂祷告；从那里去看献附加祭；从那里去会堂诵附加祷；从那里去学堂研读妥拉；从那里去 棚 里吃喝；从那里去诵午后祷；从那里去圣殿看午后的常献祭；从此以后，就去汲水之欢。
在一条 《巴拉伊塔》 里所教：拉比约书亚·本·哈拿尼雅 说：当我们在汲水之欢里欢喜时，整个节期我们的眼睛都没有见过睡眠。
It is taught in a baraita that Rabbi Yehoshua ben Ḥananya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival.
怎样呢？
How so?
在白天的第一个时辰，献上早晨的常献祭，众人都来观看。
In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch.
从那里，他们去会堂从事祷告；从那里，去观看献附加祭；从那里，去会堂诵附加的祷告。
From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer.
从那里，他们去学堂研读妥拉；从那里，去 棚 里吃喝；从那里，去诵午后的祷告。
From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer.
从那里，他们去圣殿看午后的常献祭。
From there they would proceed to the daily afternoon offering in the Temple.
从这时起，他们就去汲水之欢。
From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.
革玛拉诧异：是这样吗？拉比约哈难 岂不说：人起誓「我三日不睡」，立刻鞭打他——因他起了虚誓——并许他立刻睡，因人不可能三日不间断地醒着？其实 拉比约书亚 的意思是：我们没尝到真正睡眠的滋味，因他们只是靠在彼此肩上打盹。无论如何，他们整个星期并非真的醒着。
革玛拉诧异：是那样吗？
The Gemara wonders: Is that so?
可是 拉比约哈难 岂不是说：一个起誓说「我三日不睡」的人，人立刻就因他起了虚誓而鞭打他，而他可以立刻去睡，因为人不可能三日不间断地保持清醒？
But didn’t Rabbi Yoḥanan say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted.
其实，拉比约书亚 所说的是这样：我们没有尝到真正睡眠的滋味，因为他们只是靠在彼此的肩上打盹。
Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other’s shoulders.
无论如何，他们整个星期并不是真的醒着。
In any case, they were not actually awake for the entire week.
§ 密释纳续：奏乐的利未人站在从以色列人院下到妇女院的十五级台阶上，对应诗篇里十五篇上行之诗。拉夫希斯达 问一位在他面前整理 阿嘉达 的贤者：这十五篇上行之诗，你听说大卫是对着什么说的吗？他答：拉比约哈难 这样说：大卫在圣殿根基里挖排水管时，深渊的水上涨，要淹没世界；大卫立刻诵了十五篇上行之诗，使水退下。拉夫希斯达 问：若是这样，该叫「十五篇上行之诗」吗？该叫「下行之诗」才是。
密释纳接着说：奏乐的人站在从以色列人院下到妇女院的十五级台阶上，对应诗篇里的十五篇上行之诗。
§ The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms.
拉夫希斯达 对一位在他面前整理 阿嘉达 的贤者说：论诗篇里这十五篇上行之诗，你听说过大卫是对应什么而说它们的吗？
Rav Ḥisda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them?
他对他说：拉比约哈难 是这样说的：当大卫在圣殿的根基里挖排水管时，深渊的水上涨，要淹没世界。
He said to him that this is what Rabbi Yoḥanan said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world.
大卫立刻诵了十五篇上行之诗，使它们退下去。
Immediately, David recited the fifteen Songs of the Ascents and caused them to subside.
拉夫希斯达 问：若是这样，它们该被称为十五篇上行之诗吗？
Rav Ḥisda asked: If so, should they be called fifteen Songs of the Ascents?
它们该被称为下行之诗才是。
They should have been called Songs of the Descents.
拉夫希斯达 接着对他说：你既提醒了我这事，原本是这样说的：大卫挖排水管时，深渊的水上涨，要淹没世界。大卫说：有谁知道，可不可以把圣名写在（下接 53之间）
拉夫希斯达 接着对他说：既然你使我想起了这件事，原本所说的是这样：当大卫挖排水管时，深渊的水上涨，要淹没世界。
Rav Ḥisda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world.
大卫说：有没有人知道，是否许可把神圣的名写在
David said: Is there anyone who knows whether it is permitted to write the sacred name