18b.1
解答
（续上）……在热天从田里回来，因热得难受，连泡过亚麻的臭水也拿来洗身。
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……在热天从田里回来，因为热得难受，即便是泡过亚麻的臭水，他也拿来洗身。
on a hot day and washes himself even in putrid water in which flax was soaked, because the heat has made him so uncomfortable.
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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 13 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）……在热天从田里回来，因热得难受，连泡过亚麻的臭水也拿来洗身。
……在热天从田里回来，因为热得难受，即便是泡过亚麻的臭水，他也拿来洗身。
on a hot day and washes himself even in putrid water in which flax was soaked, because the heat has made him so uncomfortable.
革玛拉再诘难：夏天固然说得通；雨季人不惯为凉快而浸水，又怎么说？拉夫纳赫曼·巴尔·以撒 说：有时人从田里回来，满身泥污粪秽，雨季也要洗身。
革玛拉提出另一个诘难：这在夏季固然说得通；然而在雨季，人通常不为凉快而浸到水里，又有什么可说的呢？
The Gemara raises another objection: This works out well in the summer season; however, in the rainy season, when people do not usually immerse themselves in water in order to cool off, what is there to say?
拉夫纳赫曼·巴尔·以撒 说：有时一个人从田里回来，身上沾满了泥与粪秽，即便在雨季他也会洗身。
Rav Naḥman bar Yitzḥak said: Sometimes a person comes home from the field soiled with mud and excrement and washes himself even in the rainy season.
革玛拉续诘：安息日许洗身，看不出他浸水是为洁净，所以许浸礼，说得通；赎罪日除礼仪浸礼外一切洗浴都禁，又怎么说？他的举动显出他意在洁净，看来像借洁净修补自己，该禁。
革玛拉接着提出另一个诘难：这能解释为什么人在安息日许可浸礼，因为那天洗身是许可的，所以可以说，看不出他浸水是为了洁净自己；然而在赎罪日，除礼仪的浸礼以外，一切洗浴都是禁止的，又有什么可说的呢？
The Gemara continues with another objection: This works out well and explains why it is permitted for one to immerse himself on Shabbat, when it is permitted to wash, and therefore it can be argued that it is not clearly evident that he is immersing in order to purify himself; but on Yom Kippur, when all bathing apart from ritual immersion is prohibited, what is there to say?
他的举动证明他的用意是洁净自己，而这应当被禁止，因为看起来像是他借着洁净在修补自己。
His actions prove that his intention is to purify himself, and this should be prohibited because it looks as though he is repairing himself through purification.
拉瓦 说：不能单在赎罪日禁浸礼——哪有安息日许可、同一举动在赎罪日却作被禁之工而禁的？禁工之律在安息日比在赎罪日更严。安息日既许，赎罪日也许；众贤不立使赎罪日比安息日更严的防范之规。既许人在安息日浸礼——看来像为享受、避热或去污——在赎罪日也许，虽然那时显然是为洁净。
拉瓦 说：不可能单在赎罪日禁止浸礼，因为哪有一件在安息日许可、而同一个举动在赎罪日却作为被禁之工而被禁止的事呢？
Rava said: It is impossible to prohibit immersion on Yom Kippur alone, as is there anything that is permitted on Shabbat and the very same act is prohibited as labor on Yom Kippur?
其实，禁止做工的律法在安息日比在赎罪日更严。
In fact, the prohibition against labor is more stringent on Shabbat than on Yom Kippur.
而是，既然它在安息日是许可的，它在赎罪日也是许可的。
Rather, since it is permitted on Shabbat, it is also permitted on Yom Kippur.
众贤没有就赎罪日颁布会使它比安息日更严的防范之规。
The Sages did not issue decrees with regard to Yom Kippur that would make it more stringent than Shabbat.
所以，既然他们许人在安息日浸礼，因为那看起来像是为了享受——为了避热或除去污秽——而不一定是为了洁净自己，他们在赎罪日也许可了，尽管在那个情形里，显然他的浸礼是为了得洁净。
Therefore, since they allowed a person to immerse on Shabbat because it looks as if he is doing so for pleasure, to escape the heat or to remove dirt, and not necessarily in order to purify himself, they permitted it on Yom Kippur as well, even though it is evident in that situation that his immersion is for the purpose of achieving purity.
革玛拉问：拉瓦 接受「既然」这原则吗？我们岂不是在密释纳里学过：牙疼的人，安息日不可含醋漱牙止痛；但可照常在饭间把食物蘸醋吃，若因此好了，就好了。我们曾拿 《巴拉伊塔》 与它相对：不可含醋随即吐出，因这显然为医治；却可含醋咽下，因看来像在喝。可见即便不蘸食物，也有许可的用醋之法。
革玛拉问：拉瓦 接受「既然」这个原则吗？
The Gemara asks: Does Rava accept the principle of: Since?
可是我们岂不是在一条密释纳里学过：一个担心牙疼的人，在安息日不可用醋漱牙来减轻牙疼；然而他可以在饭间照他惯常的方式把食物蘸在醋里吃，而他若因这醋得了医治，他就得了医治。
But didn’t we learn in a mishna: One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat in order to alleviate his toothache; however, he may dip his food in vinegar in his usual manner during the meal and eat it, and if he is healed by the vinegar, he is healed.
而我们曾从以下这条 《巴拉伊塔》 对这条密释纳提出矛盾：人不可含醋、随即吐出，因为这显然是为了医治；然而人可以含醋并咽下去，因为看起来像是他在喝它。
And we raised a contradiction to this mishna from the following baraita: One may not sip vinegar and immediately spit it out, as this is clearly done for medicinal purposes; however, one may sip the vinegar and swallow it, since it looks as though he is drinking it.
这表明即便不把食物蘸在醋里，也有一种许可的用醋方式。
This indicates that there is a permitted way to use vinegar even without dipping his food into it.
阿巴耶 说：密释纳所教的裁定，也是论含了又吐的情形。拉瓦 说：即便说密释纳连含了咽下也禁，仍不难：《巴拉伊塔》 许的是蘸食物之前含醋，看来像为享受；密释纳禁的是蘸食物之后含醋，那时显然只为医治。
而 阿巴耶 说：我们在密释纳里学这条裁定时，也是就一个含了又吐出来的人的情形学的。
And Abaye said: Also when we learned this ruling in the mishna, we learned it with regard to the case of one who sips and spits it out.
拉瓦 说：即便你说这条密释纳连含了咽下去的情形也禁止含醋，仍然不难：这里，这条 《巴拉伊塔》 许人在把食物蘸进醋里以前含醋，因为他看起来像是为了享受而这样做。
Rava said: Even if you say that the mishna prohibits sipping vinegar even in a case where one sips and swallows it, it is still not difficult: Here, the baraita permits sipping vinegar before dipping one’s food in it, as he appears to be doing so for pleasure.
那里，这条密释纳禁止在把食物蘸进醋里以后含醋，那时显然他这样做只是为了医治。
There, the mishna prohibits sipping the vinegar after dipping his food in it, when it is clear that one is doing so for medicinal purposes only.
革玛拉补完问题：若 拉瓦 接受「既然」这原则，就让他说：蘸前既许含醋，蘸后也许。革玛拉答：拉瓦 收回了他论醋的那句话，接受 阿巴耶 的解法，也接受「既然」这原则。
革玛拉补完它的问题：而若 拉瓦 真的接受「既然」这个原则，就让他说：既然在蘸以前含醋是许可的，在蘸以后这样做也是许可的。
The Gemara completes its question: And if it is so that Rava accepts the principle of: Since, let him say: Since it is permitted to sip vinegar before dipping, it is also permitted to do so after dipping.
革玛拉答：拉瓦 收回了他论醋的那句话，接受了 阿巴耶 对这难处的解法，连同「既然」这个原则。
The Gemara answers: Rava retracted that statement with regard to vinegar and accepted Abaye’s resolution of the difficulty, along with the principle of: Since.
革玛拉问：从何断定他收回的是那一句？或许他收回的是论赎罪日浸礼的那句。革玛拉答：你不可这样想，因 《巴拉伊塔》 教：凡须浸礼的人，在埃波月九日与赎罪日都照常浸礼，虽然这两日禁洗身。拉瓦 必定会使他的意见合乎 《巴拉伊塔》 的明文。
革玛拉问：从哪里可以断定他收回的是那一段教导？
The Gemara asks: And from where can it be determined that he retracted that teaching?
或许他收回的是论赎罪日在礼仪浴池里浸礼的这句话。
Perhaps he retracted this statement with regard to immersion in a ritual bath on Yom Kippur.
革玛拉答：你不可想他在那件事上收回了他的意见，因为一条 《巴拉伊塔》 里教导：凡有浸礼义务的人，在埃波月九日与赎罪日都照他们惯常的方式浸礼，尽管在这两日洗身是被禁止的。
The Gemara answers: This cannot enter your mind that he retracted his view in that case, as it is taught in a baraita: All who are obligated in immersions immerse in their usual manner, both on the Ninth of Av and on Yom Kippur, even though it is prohibited to wash on these days.
拉瓦 必定会使他的意见与一条 《巴拉伊塔》 的明确裁定相合。
Rava would certainly have aligned his opinion with the explicit ruling of a baraita.
§ 密释纳教：沙迈学派 与 希列学派 都同意，可在石器里使不洁的水接触洁净的水，使它得洁净；却不可把不洁的水浸礼。革玛拉问：「不可把不洁的水浸礼」是什么意思？撒母耳 说：节日里不可为了器皿里的水，把不洁的器皿拿去浸礼使它洁净。众贤只许不洁的水在石器——或别的不受不洁之器——里借接触洁净的水而得洁净，却不许在会借这浸礼而自身得洁净的不洁器皿里这样做。
在密释纳里所教的：沙迈学派 与 希列学派 都同意，人可以在石器里使礼仪不洁的水接触礼仪洁净的水，为要使这水得洁净。
§ It was taught in the mishna: And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels in order to purify the water.
然而人不可把不洁的水浸礼。
However, one may not immerse the impure water.
革玛拉问：密释纳所说「然而人不可把不洁的水浸礼」是什么意思？
The Gemara asks: What is the meaning of the mishna’s statement: However, one may not immerse the impure water?
撒母耳 说：人在节日里不可因着一个不洁器皿里的水，把那器皿拿去浸礼，使它得洁净。
Shmuel said: One may not immerse an impure vessel on account of its water in order to purify it on a Festival.
众贤只许不洁的水在石器里、或在别的不受不洁的器皿里，借着接触礼仪洁净的水而得洁净，却不许在一个会借这浸礼而自身得洁净的不洁器皿里这样做。
The Sages allowed impure water to be purified through contact with ritually pure water only in a stone vessel or in another vessel that does not contract impurity, but not in an impure vessel that would itself become purified through this immersion.
革玛拉问：若是这意思，密释纳照谁？既不照 拉比犹大·哈纳西，也不照众拉比。如 《托塞夫塔》 所教：不可为器皿里的水把不洁器皿拿去浸礼使它洁净，也不可在石器里使不洁的水接触洁净的水使它洁净——这是 拉比犹大·哈纳西 的话。众拉比说：两样都可以。
革玛拉问：若那是它的意思，这条密释纳是照谁的意见？
The Gemara asks: If that is its meaning, in accordance with whose opinion is the mishna?
它既不照 拉比犹大·哈纳西 的意见，也不照众拉比的意见。
It is not in accordance with the opinion of Rabbi Yehuda HaNasi nor with that of the Rabbis.
正如 《托塞夫塔》 里所教：人不可因着一个不洁器皿里的水，把它拿去浸礼，为要使这器皿得洁净；人也不可在石器里使不洁的水接触洁净的水，为要使这水得洁净；这是 拉比犹大·哈纳西 的话。
As it is taught in the Tosefta: One may not immerse an impure vessel on account of its water in order to purify the vessel, and one may not bring impure water into contact with pure water in a stone vessel in order to purify the water; this is the statement of Rabbi Yehuda HaNasi.
而众拉比说：人可以因着一个不洁器皿里的水，把它拿去浸礼，为要使这器皿得洁净；人也可以在石器里使不洁的水接触洁净的水，为要使这水得洁净。
And the Rabbis say: One may immerse an impure vessel on account of its water in order to purify the vessel, and one may bring impure water into contact with pure water in a stone vessel in order to purify the water.
那么密释纳照谁？若照 拉比犹大·哈纳西，在石器里使不洁的水接触洁净的水一条就难了——《托塞夫塔》 里他禁这事，密释纳却许；若照众拉比，为器皿里的水把不洁器皿浸礼一条就难了——《托塞夫塔》 里他们许这事，照 撒母耳 所解，密释纳却禁。
若是这样，这条密释纳是照谁的意见？
If so, in accordance with whose opinion is the mishna?
若它是照 拉比犹大·哈纳西 的意见，那么在石器里使不洁的水接触洁净的水这条裁定就难了，因为在 《托塞夫塔》 里 拉比犹大·哈纳西 禁止这样做，而这条密释纳却许可；若它是照众拉比的意见，那么因着器皿里的水而把不洁器皿浸礼这条裁定就难了，因为在 《托塞夫塔》 里众拉比许可这样做，而照 撒母耳 的解释，这条密释纳却禁止。
If it is in accordance with the opinion of Rabbi Yehuda HaNasi, then the ruling with regard to bringing impure water into contact with pure water in a stone vessel is difficult, as in the Tosefta Rabbi Yehuda HaNasi prohibits doing so, whereas the mishna permits it; and if it is in accordance with the opinion of the Rabbis, then the ruling with regard to the immersion of an impure vessel on account of its water is difficult, as in the Tosefta the Rabbis permit this, while the mishna, as explained by Shmuel, prohibits it.
革玛拉答：你愿意可说密释纳照 拉比犹大·哈纳西，也可说照众拉比。怎样？若说照前者，就解作：他在 《托塞夫塔》 那条 《巴拉伊塔》 的前半论的是节日——那时他禁为器皿里的水把不洁器皿浸礼，而在石器里使不洁的水接触洁净的水是许的；后半把禁令推到使不洁的水接触洁净的水，论的是更严的安息日。整条密释纳论的是节日，那时许在石器里借接触洁净的水使不洁的水得洁净。
革玛拉答：你若愿意，就说这条密释纳是照 拉比犹大·哈纳西 的意见；你若愿意，就改说它是照众拉比的意见。
The Gemara answers: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi; and if you wish, say instead that it is in accordance with the opinion of the Rabbis.
怎样呢？
How so?
你若愿意，就说这条密释纳是照 拉比犹大·哈纳西 的意见，并解释说：那条 《巴拉伊塔》 的前一句，就是 拉比犹大·哈纳西 在 《托塞夫塔》 里那句话的前半，是论节日的；正是在那个情形里，拉比犹大·哈纳西 禁止因着器皿里的水而把不洁器皿浸礼，然而在石器里使不洁的水接触洁净的水是许可的。
If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi and explain that the first clause of that baraita, i.e., the first part of Rabbi Yehuda HaNasi’s statement in the Tosefta, deals with a Festival; it is in that case that Rabbi Yehuda HaNasi prohibits immersing an impure vessel on account of its water, but bringing impure water into contact with pure water in a stone vessel would be permitted.
而后一句把禁令推广到使不洁的水接触洁净的水，是论更严的安息日的情形。
And the latter clause, which extends the prohibition to bringing impure water into contact with pure water, is referring to the more stringent case of Shabbat.
而整条密释纳是论节日的，那时许人在石器里借着接触洁净的水，使不洁的水得洁净。
And the entire mishna is referring to a Festival, when it is permitted to purify impure water by bringing it into contact with pure water in a stone vessel.