23b.1
解答
（续上）是那叫比兰的城。
-
这是那叫比兰的城。
This is the town called Biram.
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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 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。
（续上）是那叫比兰的城。
这是那叫比兰的城。
This is the town called Biram.
§ 密释纳教：他前后上下挥动火把，直到看见整个散居之地在他面前燃亮，如同一大堆篝火。革玛拉问：这里「散居之地」是什么意思？不能指全世界的散居之地。拉夫约瑟 说：是指巴比伦的 蓬贝迪塔。又问：「如同一大堆篝火」是什么意思？《巴拉伊塔》 教：人人手拿一支火把，上到自家屋顶点燃，全城看来就像一大堆篝火。
密释纳教导：他前后上下地挥动火把，直到看见整个散居之地在他面前燃亮，如同一大堆篝火。
§ The mishna taught: He would wave the torch back and forth and up and down, until he would see the entire Diaspora before him alight like one large bonfire.
革玛拉问：在这个上下文里，「散居之地」一语是什么意思？它当然不能是指遍及全世界的整个散居之地。
The Gemara asks: What is the meaning in this context of the term Diaspora, which certainly cannot be referring to the entire Diaspora across the world?
拉夫约瑟 说：这是指巴比伦的 蓬贝迪塔 城。
Rav Yosef said: This is referring to the city of Pumbedita in Babylonia.
革玛拉进一步问。
The Gemara further asks.
「如同一大堆篝火」一语是什么意思？
What is the meaning of the phrase: Like one large bonfire?
在一条 《巴拉伊塔》 里教导：每一个人都手里拿着一支火把，上到他屋顶的最高处，把它点燃。
It is taught in a baraita: Each and every individual would take a torch in his hand and ascend to the top of his roof and light it.
这样，整座城看来就像一大堆篝火。
In this manner, the entire city would present the appearance of a large bonfire.
《巴拉伊塔》 教：拉比西缅·本·以利亚撒 说：在哈林、卡雅尔、基德及其邻近之处也点火把。有人说他所加的地方在密释纳所列诸地之间；有人说在以色列地的另一边、靠近巴比伦的一侧——密释纳的贤者列一边的地方，《巴拉伊塔》 的贤者列另一边的地方。
在一条 《巴拉伊塔》 里教导：拉比西缅·本·以利亚撒 说：在哈林、卡雅尔、基德和它邻近的地方，也点火把。
It is taught in a baraita that Rabbi Shimon ben Elazar says: Torches were also lit at Ḥarim, and Kayar and Geder, and its neighboring places.
有人说，拉比西缅·本·以利亚撒 所加的这些地方，位于密释纳所提的诸地之间；而有人说，它们位于以色列地的另一边，就是靠近巴比伦的那一侧。
There are those who say that the places added by Rabbi Shimon ben Elazar are located between the places mentioned in the mishna, whereas there are those who say that they are located on the other side of Eretz Yisrael, on the side nearer Babylonia.
密释纳里的那位贤者列举以色列地一边的地方，而 《巴拉伊塔》 里的那位贤者列举另一边的地方。
The Sage in the mishna enumerates the places found on one side of Eretz Yisrael, whereas the Sage in the baraita enumerates the places found on the other side.
拉比约哈难 说：每两站之间相距八帕尔萨。革玛拉问：总共多少帕尔萨？三十二帕尔萨。又问：如今从橄榄山到贝特巴勒廷岂不远远超过三十二帕尔萨？阿巴耶 说：直道已被堵塞，如今人须走绕道，路程就长得多。
拉比约哈难 说：每一站与下一站之间，相距八帕尔萨。
Rabbi Yoḥanan said: Between each and every one of the stations there was a distance of eight parasangs.
革玛拉问：总共是多少帕尔萨？
The Gemara asks: How many parasangs are these in total?
三十二帕尔萨。
Thirty-two parasangs.
革玛拉进一步问：如今从橄榄山到贝特巴勒廷的距离，岂不是比三十二帕尔萨远得多吗？
The Gemara further asks: Isn’t the distance from the Mount of Olives to Beit Baltin now much greater than thirty-two parasangs?
阿巴耶 说：直接的道路已被堵塞，所以如今人们必须走绕行的路，使这旅程长得多。
Abaye said: The direct routes have become blocked, and therefore people nowadays must use indirect routes, making the journey much longer.
革玛拉为此提出出处：如经上写着：「因此，我必用荆棘堵塞她的道，筑墙挡住她，使她找不着路」（何西阿书 2:6）。拉夫纳赫曼·巴尔·以撒 说：是从这里推出的，如经上写着：「他使我的路弯曲」（耶利米哀歌 3:9）——表明在流亡之中道路变长了。
革玛拉为这说法提出一个出处。
The Gemara provides a source for this claim.
正如经上所记：「因此，我必用荆棘堵塞她的道，筑墙挡住她，使她找不着路」（何西阿书 2:6）。
As it is written: “Therefore, behold, I will hedge up your way with thorns, and make a wall against her, that she shall not find her paths” (Hosea 2:8).
英译作何西阿书 2:8，照和合本节数作 2:6。
拉夫纳赫曼·巴尔·以撒 说：它是从这里推出的，正如经上所记：「他使我的路弯曲」（耶利米哀歌 3:9），这表明在流亡的过程中，道路变长了。
Rav Naḥman bar Yitzḥak said: It is derived from here, as it is written: “He has made my paths crooked” (Lamentations 3:9), which indicates that over the course of the exile the routes have become longer.
密释纳：耶路撒冷有一个大院子，叫贝特雅泽克；所有来为新月作证的证人都聚在那里，七十一人的法庭在那里盘问他们；又为他们预备大筵席，好叫他们乐意、也习惯前来作证。
在耶路撒冷有一个大院子，它叫贝特雅泽克。
There was a large courtyard in Jerusalem, which was called Beit Ya’zek.
所有来为新月作证的证人，都聚集在那里，七十一位审判官的法庭在那里盘问他们。
And there all the witnesses coming to testify about the new moon would gather, and the court of seventy-one judges would examine them there.
他们又为他们预备大筵席，好叫他们乐意、并且习惯于前来呈上他们的见证。
And they would prepare great feasts for them, so that they would be willing and accustomed to coming and submitting their testimony.
起初，证人在安息日从远方到来，整天都不离开那里——他们已出了自己的安息日界限，办完事后不许向任何方向走过四肘。长老 拉班迦玛列 恐这限制使证人不愿前来，就立定：证人可向各方向走两千肘。
起初，当证人在安息日从远方到来时，他们整天都不从那里移动，因为他们已经离开了自己的安息日界限，所以一旦办完了他们的差事，就禁止他们向任何方向走过四肘。
Initially, when witnesses would arrive on Shabbat from a distant place, they would not move from there all day, as they had left their Shabbat limit, and it was consequently prohibited for them to walk more than four cubits in any direction once they had completed their mission.
长老 拉班迦玛列 顾虑这个限制会使证人不愿前来，就立定：证人可以向每个方向走两千肘。
Concerned that this limitation would discourage witnesses from coming, Rabban Gamliel the Elder instituted that the witnesses be permitted to walk two thousand cubits in each direction.
密释纳续：不单这些证人在新到之处有两千肘，前来接生的接生婆，前来救人于火灾、外邦军队侵袭、泛滥之河或房屋倒塌的人也是如此；这些人都算作所到之城的居民，向各方向都有两千肘。
密释纳接着说：而且不单是这些证人从他们的新地方得了两千肘，这也适用于一位前来接生孩子的接生婆，以及一个前来救犹太人脱离火灾、外邦军队的侵袭、泛滥的河水或房屋倒塌的人。
The mishna continues: And not only these witnesses are granted two thousand cubits from their new place, but this applies also to a midwife who comes to deliver a child, and one who comes to rescue Jews from a fire, from an invasion of gentile troops, from a flooding river, or from the collapse of a building.
所有这些人都被看作他们所到之城的居民，所以他们向每个方向都有两千肘。
All these are considered like the inhabitants of the city where they arrive, and therefore they have two thousand cubits in each direction.
众贤面前提出一个疑难：密释纳的正确读法是什么？我们学的是「贝特雅泽克」还是「贝特雅兹克」？前者是高雅之词，表示那是个好地方、证人在那里过得愉快，如经上写着：「他刨挖园子，捡去石头」（以赛亚书 5:2），可见这字根有改善之意；后者是困苦之词，因安息日来到的证人整天不得从那里移动，如经上写着：「被锁链锁着」（耶利米书 40:1）。
在众贤面前提出一个疑难：这条密释纳的正确读法是什么？
A dilemma was raised before the Sages: What is the correct reading of the mishna?
我们学的是「贝特雅泽克」，还是我们学的是「贝特雅兹克」？
Did we learn: Beit Ya’zek, or did we learn: Beit Yazek?
两种读法原文作 בֵּית יַעְזֵק 与 בֵּית יָזֵק。
革玛拉解释这两个版本之间的分别。
The Gemara explains the difference between these two versions.
我们学的是「贝特雅泽克」吗？这是一个高雅的用词，表示那是一个好地方，证人在那里有愉快的经历，正如经上所记：「他刨挖园子，捡去石头」（以赛亚书 5:2），这表明这个字根表示改善。
Did we learn: Beit Ya’zek, which is an lofty term, indicating that it was a fine place where the witnesses had a pleasant experience, as it is written: “And he dug it [vaye’azzekehu] and cleared it of stones” (Isaiah 5:2), which shows that the root a-z-k denotes improvement?
「刨挖」原文 וַיְעַזְּקֵהוּ，与 יַעְזֵק 同根。
或许我们学的是「贝特雅兹克」？这是一个表示困苦的用词，反映那些在安息日到达那里的证人整天都不许从那里移动这一事实，正如经上所记：「被锁链锁着」（耶利米书 40:1）。
Or perhaps we learned: Beit Yazek, which is a term of distress, reflecting the fact that the witnesses who arrived there on Shabbat were not permitted to move from there all day, as it is written: “And he was bound with chains [bazikim]” (Jeremiah 40:1).
「锁链」原文 בָּאזִקִּים，与 יָזֵק 同根。
阿巴耶 说：请来听密释纳：他们在那里为证人预备大筵席，好叫他们习惯前来作证——可见证人受到款待，合乎「贝特雅泽克」之名。革玛拉驳回：或许两样都做了——既设筵席，也限他们走动；所以密释纳不能证明这读法。
阿巴耶 说：请来听这条密释纳：他们在那里为他们预备大筵席，好叫他们习惯于前来呈上他们的见证。
Abaye said: Come and hear the mishna: They would prepare great feasts for them there, so that they would be accustomed to come and submit their testimony.
这表明证人受到了款待，与「贝特雅泽克」这个名字相合。
This indicates that the witnesses were made welcome, in accordance with the name Beit Ya’zek.
革玛拉驳回这个论证：或许他们为证人做了两样事，就是他们设了筵席，却也限制了他们的走动。
The Gemara rejects this argument: Perhaps they performed two practices for them, i.e., they provided feasts but they also restricted their movement.
所以，从这条密释纳不能为这个名字的这一读法得出证据。
Therefore, there is no proof from the mishna for this version of the name.
密释纳：怎样盘问来为新月作证的证人？照次序处理，先到的那一对先盘问；先带两人中年长的进来，对他说：说说你怎样看见月亮的——在太阳前面还是后面？在它北边还是南边？月亮离地平线多高，向哪边倾斜？有多宽？他若说在太阳前面看见，就等于什么也没说，因这是不可能的，他不是弄错就是说谎。
他们怎样盘问前来为新月作证的证人？
How do they examine the witnesses who come to testify about the new moon?
他们照次序处理他们，因为先到的那一对证人，他们就先盘问。
They deal with them in order, as the pair of witnesses that arrives first they examine first.
他们带那两个证人中较年长的进来，对他说：说说你是怎样看见月亮的。
They bring in the greater of the two witnesses, and they say to him: Say how you saw the moon.
它是在太阳的前面，还是在太阳的后面？
Was it in front of the sun or behind the sun?
在它的北边，还是在它的南边？
To its north or to its south?
月亮离地平线有多高，它向哪个方向倾斜？
How high was the moon over the horizon, and in which direction did it tilt?
它有多宽？
And how wide was it?
例如，他若说他看见月亮在太阳的前面，他就等于什么实在的也没有说，因为这是不可能的，所以他不是弄错了，就是在说谎。
If, for example, he said that he saw the moon in front of the sun, he has not said anything of substance, as this is impossible and therefore he is either mistaken or lying.
听完第一个证人的见证，他们带第二个进来，同样盘问。两人的话若相合，见证就被接纳，法庭就把月朔分别为圣。法庭然后问其余各对证人一些大概的事，不细究各样细节——不是因为需要他们的见证，而是免得证人失望而去，好叫他们习惯前来，下次需要时不迟疑。
他们听完第一个证人的见证之后，就带第二个证人进来，照同样的方式盘问他。
And after they finish hearing the first witness’s testimony, they would bring in the second witness and examine him in a similar manner.
他们的陈述若相合，他们的见证就被接纳，法庭就把月朔分别为圣。
If their statements match, their testimony is accepted and the court sanctifies the New Moon.
法庭随后问所有其余的各对证人一些大概的事项，而不深究所有的细节。
And the court then asks all the other pairs of witnesses certain general matters, without probing into all the details.
他们这样做，不是因为他们需要这额外的见证，而是好叫证人不致失望而去，好叫证人习惯于前来作证，下一次，当他们可能被需要时，就不会迟疑前来。
They do this not because they require the additional testimony, but so that the witnesses should not leave disappointed, and so that the witnesses should be accustomed to coming to testify, and will not hesitate to come the next time, when they might be needed.
革玛拉问：在太阳前面就是在它北边，在太阳后面就是在它南边，法庭何必两组都问？阿巴耶 说：头一问不是论月亮相对太阳的位置，而是论新月凹的那一面——是在太阳前面、朝向它，还是在太阳后面、背着它；他若说凹面在太阳前面，就等于什么也没说。
革玛拉问：在太阳的前面，就与在它的北边相同；而在太阳的后面，就与在它的南边相同。
The Gemara asks: In front of the sun is the same as to its north, and behind the sun is the same as to its south.
法庭为什么要问证人这两组问题呢？
Why would the court ask the witnesses both sets of questions?
阿巴耶 说：第一个问题所指的，不是月亮相对于太阳的位置，而是月亮凹的那一面：它是在太阳的前面、朝向太阳，还是在太阳的后面、背着太阳。
Abaye said: The first question does not refer to the moon’s position relative to the sun, but to the concave side of the moon, whether it was before the sun, pointing toward it, or behind the sun, pointing away from it.
他若说它在太阳的前面，他就等于什么也没有说。
If he said that it was before the sun, he has said nothing.
如 拉比约哈难 所说：经上写着：「神有治理之权，有威严可畏；他在高处施行和平」（约伯记 25:2），是什么意思？是说太阳总不见新月凹的那一面，也总不见彩虹凹的那一面，两者都背着太阳；它不见月亮的凹面，因月亮的凹面若朝向太阳，月亮会自觉不足而难过，所以太阳只见它凸面的全圆——他就这样在高处使日月和睦。太阳也不见彩虹的凹面，免得拜太阳的人说，仿佛太阳是神，（下接 24a）
正如 拉比约哈难 所说：经上所记：「神有治理之权，有威严可畏；他在高处施行和平」（约伯记 25:2），是什么意思？
As Rabbi Yoḥanan said: What is the meaning of that which is written: “Dominion and fear are with Him, He makes peace in His high places” (Job 25:2)?
它的意思是：太阳始终未曾看见新月凹的那一面，也始终未曾看见彩虹凹的那一面，这两者都总是背着太阳。
It means that the sun has never seen the concave side of the new moon, nor has it ever seen the concave side of a rainbow, both of which always face away from the sun.
它始终未曾看见月亮凹的那一面，因为月亮的凹面若朝向太阳，月亮就会因自觉不足而苦恼。
It has never seen the concave side of the moon, as the moon would be distressed by a sense of inadequacy if its concave side faced the sun.
所以，太阳只看见它凸面的全圆。
Therefore the sun sees only the full roundness of its convex side.
这样，他就在他的高处，在太阳与月亮之间施行和平。
In this way He makes peace in His high places between the sun and the moon.
再者，太阳始终未曾看见彩虹凹的那一面，免得拜太阳的人会说——仿佛太阳是一位神——
Furthermore, the sun has never seen the concave side of a rainbow, so that the worshippers of the sun not say, as though the sun is a god,