13b.1
引证
（续上）而只从禾场与酒榨分出，什一之 举祭 也只从禾场与酒榨分出。
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而只从禾场与酒榨分出；同样，什一之 举祭 也只从禾场与酒榨分出。
but only from the granary and the winepress, so too, teruma of the tithe is separated only from the granary and the winepress.
← 节蛋卷总目·第一章 蛋
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 7 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。
（续上）而只从禾场与酒榨分出，什一之 举祭 也只从禾场与酒榨分出。
而只从禾场与酒榨分出；同样，什一之 举祭 也只从禾场与酒榨分出。
but only from the granary and the winepress, so too, teruma of the tithe is separated only from the granary and the winepress.
革玛拉问：密释纳若论未分 大举祭 的出产，用「算出」一词是合宜的；然而照「它论须分什一之 举祭 的头什一」这提议，密释纳为何说「算出」？密释纳的 坦拿 该说「量出」——大举祭 按估量分出，按妥拉之律它没有定量；什一之 举祭 却由妥拉定为十分之一，须精确量出。
革玛拉问：若这条密释纳是论尚未分出 大举祭 的出产，用「算出」这个词是合宜的。
The Gemara asks: If the mishna is referring to produce from which teruma gedola has not been separated, it is appropriate to use the term: Calculates.
然而照「它是论头什一、须从中分出什一之 举祭」这个提议，这条密释纳为什么说「算出」？
However, according to the suggestion that it is referring to a first tithe, from which teruma of the tithe must be separated, why does the mishna state: Calculates?
这条密释纳的 坦拿 应当说：「量出」。
The tanna of the mishna should have said: Measures.
要分出的 大举祭 的数量是借着估量计算的，因为按妥拉之律，这种 举祭 没有固定的数量。
The amount of teruma gedola to be separated is calculated by estimation, as there is no fixed amount for this teruma according to Torah law.
然而论从头什一分出的 举祭，妥拉定了十分之一这个固定的数量，人必须精确地量出。
With regard to the teruma separated from first tithe, however, the Torah established the fixed amount of one-tenth, and one is required to measure precisely.
革玛拉解释：这条密释纳照谁？照 阿巴·以利亚撒·本·吉梅尔，如 《巴拉伊塔》 所教：他说：经上说：「这举祭要算为你们的举祭，就如禾场的谷，又如满酒榨的酒」（民数记 18:27）——经上说到两种 举祭：一是 大举祭，一是什一之 举祭。正如 大举祭 按估量分出、不精确量，凭心意分出也足够——「算为」一词表示，单是有意分出某一份，就使其余出产脱离未取什一之物的地位——什一之 举祭 也可按估量、凭心意分出。
革玛拉解释：这条密释纳是照谁的意见？
The Gemara explains: In accordance with whose opinion is this mishna?
它是照 阿巴·以利亚撒·本·吉梅尔 的意见，正如一条 《巴拉伊塔》 里所教：阿巴·以利亚撒·本·吉梅尔 说：经上说：「这举祭要算为你们的举祭，就如禾场的谷，又如满酒榨的酒」（民数记 18:27）。
It is in accordance with the opinion of Abba Elazar ben Gimmel, as it is taught in a baraita: Abba Elazar ben Gimmel says: The verse states: “And your teruma shall be reckoned to you as though it were the corn of the granary and as the fullness of the winepress” (Numbers 18:27).
这节经说到两种 举祭。
The verse speaks of two terumot.
一种是 大举祭，另一种是什一之 举祭。
One is teruma gedola, and the other one is teruma of the tithe.
正如 大举祭 是借着估量分出、而不精确地量，并且凭心意分出它也就足够了——因为「算为」这个词暗示，单是有意分出某一特定的份，就能使其余的出产脱离它未取什一的状态——同样，什一之 举祭 也能借着估量、凭心意分出。
Just as teruma gedola is separated by estimation and is not measured exactly, and it is enough to separate it by thought, as the word “reckoned” implies that the mere intention to separate a particular portion serves to remove the rest of the produce from its untithed state, so too, teruma of the tithe can also be separated by estimation and by thought.
§ 既然顺带提到，革玛拉就论这事本身：拉比阿巴胡 传 拉比西缅·本·拉基什 说：头什一，利未人在谷物还在穗上时抢在祭司之先的情形，它的名字使它成为未取什一之物，直到他从中分出什一之 举祭。革玛拉问：这条 哈拉哈 的理由何在？拉瓦 说：头什一之名既已加在它身上，什一之 举祭 的义务也就生效了。
既然它被顺带提到，革玛拉就讨论这件事本身：拉比阿巴胡 说 拉比西缅·本·拉基什 说：论头什一，在谷物还在穗上时利未人抢在祭司之先的情形里，它的名字使它成为未取什一之物，直到他从中分出什一之 举祭 为止。
§ Since it was mentioned incidentally, the Gemara discusses the matter itself: Rabbi Abbahu said that Rabbi Shimon ben Lakish said: With regard to first tithe, in a case in which the Levite preceded the priest while the grain was still on the stalks, its name renders it untithed produce, until he separates from it the teruma of the tithe.
革玛拉问：这条 哈拉哈 的理由是什么？
The Gemara asks: What is the reason for this halakha?
拉瓦 说：既然头什一的名字已被称在它身上，什一之 举祭 的义务也就生效了。
Rava said: Since the name of the first tithe was called upon it, the obligation of the teruma of the tithe takes effect as well.
革玛拉引 拉比西缅·本·拉基什 所说的一条相似的 哈拉哈：头什一，利未人在谷物还在穗上、未打未堆时抢在祭司之先，物主在 举祭 之前先分了头什一——那分出的什一免于 大举祭。虽然本该先从出产分出 大举祭，而它本该包括被取作头什一的那部分出产，利未人仍免分这 举祭。
革玛拉引述 拉比西缅·本·拉基什 所说的一条相似的 哈拉哈：论头什一，在谷物还在穗上、在被打过并收聚成堆以前，利未人抢在祭司之先的情形里，物主在 举祭 以前先分出了头什一。
The Gemara cites a similar halakha that Rabbi Shimon ben Lakish said: With regard to first tithe, in a case in which the Levite preceded the priest while the grain was still on the stalks, before it was threshed and turned into a pile, the owner separated first tithe before teruma.
在那情形里，被分出的什一免于 大举祭。
In that case, the separated tithe is exempt from teruma gedola.
尽管本应先从出产中分出 大举祭，而它本应包括一些被取作头什一的出产，这利未人仍免于分出这种 举祭。
Although teruma gedola should have been separated from the produce first, and it should have included some of the produce taken as the first tithe, the Levite is nevertheless exempt from separating this teruma.
因经上说：「……要从其中将十分之一中的十分之一，奉给耶和华为举祭」（民数记 18:26）——表明：十分之一中的十分之一，就是什一之 举祭，我神对你们说过你们要分出它；你们对头什一并没有既分 大举祭、又分什一之 举祭 的义务。
这是因为经上说：「……要从其中将十分之一中的十分之一，奉给耶和华为举祭」（民数记 18:26），这表明：十分之一中的十分之一，就是什一之 举祭，我神对你们说过你们必须分出它；而对头什一，你们并没有既分 大举祭、又分什一之 举祭 的义务。
This is because it is stated: “And you shall set apart from it a teruma for the Lord, even a tenth part of the tithe” (Numbers 18:26), which indicates: A tenth part of the tithe, i.e., the teruma of the tithe, I, God, said to you that you must separate it, and you are not obligated in both teruma gedola and teruma of the tithe from the first tithe.
和合本民数记 18:26 此处作「要从其中将十分之一奉给耶和华为举祭」；英译作「a tenth part of the tithe」，论证正系于「什一之中的十分之一」，故照英译补足。
拉夫帕帕 对 阿巴耶 说：若是这样——这条 哈拉哈 在妥拉里有出处——即便利未人在谷物已打过、谷粒已堆成堆之后才抢在祭司之先分头什一，也该免于 大举祭。阿巴耶 对他说：论你的主张，经上说：「你们要从一切所得的礼物中，将……奉给耶和华为举祭」（民数记 18:29）——表明神的 举祭，就是 大举祭，必须从全部出产中取，连什一也在内。
拉夫帕帕 对 阿巴耶 说：若是这样，若这条 哈拉哈 在妥拉里有一个出处，那么即便利未人抢在祭司之先，就是头什一是在谷物打过、谷粒被放成一堆之后才分出的，它也应当免于 大举祭。
Rav Pappa said to Abaye: If so, if there is a source for this halakha in the Torah, even if the Levite preceded the priest, i.e., first tithe was separated after the grain had been threshed and the kernels of grain placed in a pile, then it should also be exempt from teruma gedola.
和合本民数记 18:29 作「你们要从一切所得的礼物中，将至好的，就是分为圣的，奉给耶和华为举祭」，这里只取革玛拉所引的部分。
阿巴耶 对 拉夫帕帕 说：论你的主张，经上说：「你们要从一切所得的礼物中，将……奉给耶和华为举祭」（民数记 18:29）。
Abaye said to Rav Pappa: With regard to your claim, the verse states: “From all that is given you, you shall set apart that which is the Lord’s teruma” (Numbers 18:29).
这节经表明，神的 举祭，就是 大举祭，必须从全部出产中取出，包括什一在内。
This verse indicates that God’s teruma, i.e., teruma gedola, must be taken from all the produce, including the tithe.
革玛拉问：你见了什么，使你要求从禾场上已加工成堆之谷物所取的头什一分 大举祭，却不要求从穗上谷物所取的头什一分？阿巴耶 答：这一个——打过堆成堆的——已完全加工、成了谷物；那一个——还在穗上的——还没成为谷物。谷物未打未堆以前，分 举祭 的义务不生效，因它不算谷物；这未加工的谷物被指定为头什一时，就脱离未取什一之物的地位，分 举祭 的机会就错过了。然而谷物一经加工、分 举祭 的义务已生效，就如 举祭 已混在其中，这义务不因这出产被指定为头什一而被压过。
革玛拉问：你看见了什么，使你要求从取自禾场上已加工、堆起之谷物的头什一分出 大举祭，却不要求从取自穗上谷物的头什一分出？
The Gemara asks: And what did you see that led you to require the separation of teruma gedola from first tithe that was taken from processed grain piled in the granary but not from first tithe that was taken from grain on stalks?
阿巴耶 答：这个，就是已被打过、放成堆的谷物，是完全加工过、已经成为谷物的；而那个，就是还留在穗上的谷物，还没有成为谷物。
Abaye answers: This, grain that has been threshed and placed into piles, is completely processed and has become grain, and that, grain that remains on the stalk, has not yet become grain.
在谷物被打过、收聚成堆以前，分出 举祭 的义务不生效，因为它不被看作谷物。
Until the grain is threshed and assembled in a pile, the obligation to separate teruma does not take effect, as it is not considered grain.
当这样未加工的谷物被指定为头什一时，它就不再是未取什一之物，而从中分出 举祭 的机会就错过了。
When such unprocessed grain is designated first tithe, it ceases to be untithed produce and the opportunity to separate teruma from it has been missed.
然而一旦谷物被加工过，而分出 举祭 的义务已经生效，就好像 举祭 已经混在里面，而分出它的义务不能因这出产已被指定为头什一这一事实而被压过。
However, once the grain has been processed, and the obligation to separate teruma has taken effect, it is as if the teruma is already mixed in, and the obligation to separate it cannot be overridden by the fact that this produce has been designated first tithe.
§ 我们在那边一条密释纳（《什一税卷》 4:5）里学过：人给大麦粒去壳要生吃，可以逐粒去壳、立刻吃，不取什一，因这算随便吃；然而他若去了几粒壳放在手里，就有义务取什一。拉比以利亚撒 说：安息日也同样——逐粒去壳不算打谷，是许的；一整把一起去壳，就构成打谷这被禁之工。
我们在那边的一条密释纳里学过（《什一税卷》 4:5）：一个给大麦粒去壳、要生吃它们的人，可以逐粒地去壳，立刻吃掉，而不取什一，因为这被看作一种随便的吃法。
§ We learned in a mishna there (Ma’asrot 4:5): One who peels grains of barley to eat them raw may peel them one by one and eat them immediately without tithing them, as this is considered a casual manner of eating.
然而若他去了几粒的壳，放在他手里，他就有义务分出什一。
But if he peeled and placed several of them into his hand, he is obligated to separate tithes.
拉比以利亚撒 说：而一条相似的 哈拉哈 也适用于安息日。
Rabbi Elazar said: And a similar halakha applies to Shabbat.
逐粒地给大麦粒去壳不被看作打谷，是许可的；若一整把谷粒一起去壳，这就确实构成打谷这项被禁之工。
Peeling grains of barley one by one is not considered threshing, and it is permitted; if a whole handful of grains are peeled together, this does constitute the prohibited labor of threshing.
革玛拉问：是这样吗？拉夫 的妻子岂不是在安息日成杯地给他剥大麦？拉比希亚 的妻子也在安息日成杯地给他剥大麦。其实，拉比以利亚撒 的评语若是在这上下文里说的，是论同一条密释纳（《什一税卷》 4:5）的后一段：人用手搓麦粒去壳，可以逐次少许吹去糠皮，吃麦粒而不取什一；然而他若吹了、把大量麦粒放在怀里，就有义务从这食物分出什一。拉比以利亚撒 说「安息日也同样」，是论这条教导。
革玛拉问：是这样吗？
The Gemara asks: Is that so?
可是 拉夫 的妻子岂不是在安息日成杯地给他剥大麦吗？
But didn’t Rav’s wife peel for him barley on Shabbat by the cupful?
而同样，拉比希亚 的妻子也会在安息日成杯地给他剥大麦。
And likewise Rabbi Ḥiyya’s wife would peel barley for him on Shabbat by the cupful.
其实，若 拉比以利亚撒 的评语是在这个上下文里说的，它是论同一条密释纳的后一段说的（《什一税卷》 4:5）：论一个用手给麦粒去壳的人，他可以对着糠皮吹，一次吹散一点，吃这些麦粒而不分出什一。
Rather, if Rabbi Elazar’s comment was stated in this context, it was stated with regard to the latter clause of that same mishna (Ma’asrot 4:5): With regard to one who husks kernels of wheat by hand, he may blow onto the chaff to disperse it a little at a time and eat the kernels without separating tithes.
然而若他吹这些麦粒，并把大量的麦粒放在他的怀里，他就有义务从这食物分出什一。
But if he blows on the kernels and puts a large amount of them into his lap, he is obligated to separate tithes from the food.
拉比以利亚撒 说「而一条相似的 哈拉哈 也适用于安息日」，是论这条教导。
It was with regard to this teaching that Rabbi Elazar said: And a similar halakha applies to Shabbat.
拉比阿巴·巴尔·梅梅尔 力驳：那么论密释纳前一段，就当推出：是，人剥了一把大麦，论什一算已加工好；不，论安息日不算打谷？可是有什么事，论安息日不算工作完成、可以做，论什一却算工作完成的吗？安息日之禁岂不在一切细节上都比什一严得多？
拉比阿巴·巴尔·梅梅尔 强烈地反驳这话：那么论这条密释纳的前一段，人就当推出：是，若人剥了一把大麦，论什一，它被看作已经预备好了；然而不，论安息日，它不被看作打谷吗？
Rabbi Abba bar Memel strongly objects to this: And with regard to the first clause of the mishna, one should conclude: Yes, if one peeled a handful of barley, it is considered prepared with regard to tithes, but no, it is not considered threshing with regard to Shabbat?
可是有没有什么事，论安息日，它不被看作这项工作的完成、可以做；然而论什一，它却被看作这项工作的完成？
But is there anything that, with regard to Shabbat, is not considered the completion of the labor and may be performed; and yet, with regard to tithes, it is considered the completion of the labor?
安息日的工作之禁，岂不是在它一切的细节上都比什一严厉得多吗？
Isn’t the prohibition against work on Shabbat far more stringent than tithes in all its details?
拉夫伊迪之子拉夫舍舍特 力驳这主张：难道没有一条论什一比论安息日更严的 哈拉哈 吗？岂不是有什一的「禾场」之规？如我们在一条密释纳（《什一税卷》 1:5）里学过：各种菜蔬的「禾场」——加工完成、有取什一义务之时——是什么？黄瓜与葫芦，从剃去覆在上面的细毛之时起；不剃的，从把它们堆成堆时起。我们又在一条密释纳（《什一税卷》 1:6）里学过：洋葱是从堆成堆时起。然而论安息日，人把出产堆成堆是免责的，因这在安息日不是被禁之工。
拉夫伊迪之子拉夫舍舍特 强烈地反驳这个主张：难道就没有一个论什一比安息日处理得更严的 哈拉哈 的例子吗？
Rav Sheshet, son of Rav Idi, strongly objects to this claim: And is there no example of a halakha in which tithes are treated more stringently than Shabbat?
岂不是有论什一的「它们的禾场」这条 哈拉哈 吗？正如我们在一条密释纳里学过的（《什一税卷》 1:5）：什么相当于它们的禾场，就是各种菜蔬的加工完成、使它们有取什一义务的那一刻？
And is there not the halakha of their granary for tithes, as we learned in a mishna (Ma’asrot 1:5): What is the equivalent of their granary, i.e., the point at which the processing of various vegetables is completed so that they become obligated in tithes?
论黄瓜与葫芦，它们是从人剃去覆盖它们的细毛的时候起有义务的；而论那些他没有剃的，是从他把它们收聚成一堆的时候起。
With regard to cucumbers and gourds, they become obligated from when one trims the thin hairs that cover them [misheyefaksu], and for those he did not trim, from when he assembles them in a pile.
「剃去细毛」原文 misheyefaksu（מִשֶּׁיְּפַקְּסוּ），英译以方括号附注，中文不写罗马字。
而我们在一条密释纳里也学过（《什一税卷》 1:6），论洋葱，是从人把它们收聚成一堆的时候起。
And we also learned in a mishna (Ma’asrot 1:6), with regard to onions, that it is from when one assembles them in a pile.
然而论安息日，一个把出产收聚成一堆的人是免责的，因为这在安息日不是一项被禁之工。
Whereas with regard to Shabbat, one who assembles produce in a pile is exempt, as this is not a prohibited labor on Shabbat.
其实你要怎么说？安息日堆成堆为何免责？妥拉在安息日只禁有计划、有建设的工作——带来新东西的那一类——堆成堆不算那样的工作。这里论剥大麦也一样，妥拉禁的是有创造的工作；把剥好的大麦聚在手里，论什一虽算工作完成，在安息日却不是被禁之工。
其实，你还有什么可说的？
Rather, what have you to say?
为什么人在安息日堆成一堆是免责的？
Why is one exempt if he forms a pile on Shabbat?
妥拉在安息日只禁止有计划、有建设性的工作，就是那种牵涉到造出新东西的工作，而堆成一堆不被看作那一类的工作。
The Torah prohibited only planned, constructive labor on Shabbat, the type of work that involves the creation of something new, and the formation of a pile is not considered that kind of labor.
这里也一样，论剥大麦，妥拉禁止的是有创造性的工作。
Here too, with regard to peeling barley, the Torah prohibited creative work.
尽管把剥好的大麦收聚在人手里，论什一被看作这项工作的完成，它在安息日却不是被禁之工。
Although collecting the peeled barley in one’s hand is considered the completion of the labor in respect to tithes, it is not prohibited labor on Shabbat.
由安息日去壳一事，革玛拉问：节日怎样去壳？阿巴耶 以 拉夫约瑟 之名说：一指对一指——把谷粒放在两指之间搓。拉夫阿维亚 以 拉夫约瑟 之名说：连一对二也可以——在拇指与另两指之间。拉瓦 说：他既改变了做法，连一指对其余诸指也可以。
由安息日给谷粒去壳一事，革玛拉问：人在节日可以怎样给谷物去壳？
Apropos husking kernels on Shabbat, the Gemara asks: How may one husk grain on a Festival?
阿巴耶 以 拉夫约瑟 之名说：一指对一指，就是说，人可以把谷粒放在两根手指之间搓。
Abaye said in the name of Rav Yosef: One finger on another, i.e., one may place the kernels between two fingers and rub.
而 拉夫阿维亚 以 拉夫约瑟 之名说：人甚至可以一对二地这样做，就是在拇指与另两根手指之间。
And Rav Avya said in the name of Rav Yosef: One may even do so one on two, i.e., between the thumb and two fingers.
拉瓦 说：既然他改变了行这事的方式，他甚至可以用一根手指对其余所有的手指这样做。
Rava said: Since he alters the manner in which he performs the activity, he may even do so with one finger on all the rest.
革玛拉又问：安息日可以怎样吹谷粒，以许可的方式扬净？拉夫阿达·巴尔·阿哈瓦 传 拉夫 说：人吹……（下接 14a）
革玛拉进一步问：人在安息日可以怎样对着谷物吹气，以一种许可的方式扬净它？
The Gemara further asks: How may one blow on the grain, to winnow it in a permitted manner on Shabbat?
拉夫阿达·巴尔·阿哈瓦 说 拉夫 说：人吹……
Rav Adda bar Ahava said that Rav said: One blows