← 斋戒卷总目·第一章 从何时起
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 6 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）……也为 《禁食卷》 所载、众贤禁止禁食的纪念节日中断次序。
……也为写在 《禁食卷》 里的纪念节日中断次序，那卷书列出了众贤禁止禁食的日子。
and for commemorative holidays that are written in Megillat Ta’anit, which contains a list of dates on which the Sages prohibited fasting.
众贤在 《巴拉伊塔》 里教：人不可说「我只是个学生，不配算作密释纳所说禁食的个人」；论个人的禁食，一切学者都是个人。谁是个人、谁是学生？个人是凡熟习妥拉、配被立为会众首领与教师的人；学生是凡被问到他所学的一条 哈拉哈 能答对的学者，即便他只熟悉 聚学 之月众人那一年所研读的那一篇。
众贤在一条 《巴拉伊塔》 里教导：人不可说：我只是一个学生，所以不配被算作密释纳所说禁食的个人。
The Sages taught in a baraita: A person should not say: I am only a student, and consequently I am unworthy to be considered an individual who fasts, as stated in the mishna.
而是论个人的禁食，一切妥拉学者都是个人。
Rather, with regard to the fasts of individuals, all Torah scholars are individuals.
这条 《巴拉伊塔》 细说：谁是个人，谁是学生？
The baraita elaborates: Who is an individual and who is a student?
个人是凡熟习妥拉、配被立为会众首领与教师的人。
An individual is anyone who is learned in Torah and worthy to be appointed leader and teacher over the community.
学生是凡在他所研读的事上被问到一条 哈拉哈、而说出正确答案的妥拉学者，即便他只熟悉 聚学 之月的那一篇，就是会众那一年所研读的那一篇，也是如此。
A student is any Torah scholar who is asked a matter of halakha in his studies and he says the correct answer, and this is the case even if he is familiar only with the tractate of the kalla month, i.e., the tractate the community studied that year.
众贤在另一条 《巴拉伊塔》 里教：不是凡想把自己当作个人、照个人行事的都可以，也不是凡想照学生行事的都可以——这是 拉比梅伊尔 的话。拉比约西 说：他可以，而且被记念为善，因为这于他不是可夸之事，而是受苦之事；人把这些义务担在身上是合宜的，不算行事不当。
众贤在另一条 《巴拉伊塔》 里教导：不是凡想把自己当作个人、照此行事的都可以这样做，也不是凡想照学生那样行事的都可以这样做。
The Sages taught in another baraita: Not everyone who wishes to make himself an individual and conduct himself accordingly may do so, and nor may everyone who wants to act like a student do so.
这是 拉比梅伊尔 的话。
This is the statement of Rabbi Meir.
拉比约西 说：人可以这样做，而且他甚至被记念为善，因为妥拉学生的行事方式于他不是可夸之事，而是受苦之事。
Rabbi Yosei says: One may do so, and he is even remembered for good, as the conduct of a Torah student is not a source of praise for him, but it is a source of pain for him.
人把这些义务担在自己身上是合宜的，他不被看作行事不当。
It is proper for one to take these obligations upon himself and he is not considered to be acting inappropriately.
另一条 《巴拉伊塔》 教：不是凡想把自己当作个人的都可以，也不是凡想照学生行事的都可以——这是 拉比西缅·本·以利亚撒 的话。拉班西缅·本·迦玛列 说：这话是在什么情形说的？是论可夸之事，例如穿上学者的衣服打扮自己；然而论受苦之事，就是学者从严之处，人可以照行，从严的人被记念为善，因为这于他不是可夸之事，而是受苦之事。
在另一条 《巴拉伊塔》 里教导：不是凡想把自己当作个人的都可以这样做，也不是凡想照学生那样行事的都可以这样做。
It is taught in another baraita: Not everyone who wishes to make himself an individual may do so, and nor may everyone who wishes to act like a student do so.
这是 拉比西缅·本·以利亚撒 的话。
This is the statement of Rabbi Shimon ben Elazar.
拉班西缅·本·迦玛列 说：这句话是在什么情形里说的？
Rabban Shimon ben Gamliel says: In what case is this statement said?
它是论一件可夸之事说的，例如用妥拉学者的衣服打扮自己。
It is said with regard to a matter of praise, e.g., adorning oneself with the garments of a Torah scholar.
然而论一件受苦之事，就是妥拉学者从严行事之处，人可以这样做，而那从严行事的人被记念为善，因为这于他不是可夸之事，而是受苦之事。
However, with regard to a matter of pain, when Torah scholars act strictly, one may do so, and one who acts strictly is remembered for good, as it is not a source of praise for him, but it is a source of pain for him.
众贤在 《巴拉伊塔》 里教：为某件灾难禁食而灾难过去了，或为病人痊愈禁食而病人好了，不可因缘由已除就停止禁食，而要禁完。从不禁食之处去到禁食之处，就与他们同禁；从禁食之处去到不禁食之处，就照本城的居民禁完。
众贤在一条 《巴拉伊塔》 里教导：论一个为某件灾难禁食、而那灾难过去了的人，或一个为病人痊愈禁食、而那人得了医治的人，他不可只因缘由已被除去就停止禁食；而是他要禁完。
The Sages taught in a baraita: With regard to one who was fasting for a certain trouble and the trouble passed, or if one was fasting for the recovery of a sick person and that person was healed, one may not cease his fast merely because its cause has been removed; rather, he completes his fast.
这条 《巴拉伊塔》 接着说：论一个从不禁食之处去到禁食之处的人，他就与他们一同禁食。
The baraita continues: With regard to one who goes from a place where they are not fasting to a place where they are fasting, he fasts with them.
反过来，论一个从禁食之处去到不禁食之处的人，他就照他本城的居民禁完他的禁食。
Conversely, with regard to one who goes from a place where they are fasting to a place where they are not fasting, he completes his fast as a resident of his hometown.
《巴拉伊塔》 续：忘了禁食而吃喝了的，不可饱足地在会众面前露面，也不可享用美食——不可以为既已吃了，禁食就全然作废。而要少吃，如经上说：「雅各就对儿子们说：你们为什么彼此观望呢？」（创世记 42:1）——雅各对儿子们说：你们饱足的时候，不要在以扫家与以实玛利家的人面前显出自己，免得他们嫉妒你们，因他们正受饥荒。这教导人不可在别人饥饿时显出自己饱足。
论一个忘了禁食而吃喝了的人，他不可饱足地在会众面前露面，也不可享用美食。
With regard to one who forgot the fast and ate and drank, he should not show himself before the community while satiated, and he should not indulge in luxuries.
人不可以为：既然他已经吃了，他的禁食就全然作废了，他就可以像这不是禁食之日那样行事。
One should not think that because one has already eaten, his fast is completely nullified, and one may conduct himself as if it were not a fast day at all.
而是人应当少吃，正如经上所说：「雅各就对儿子们说：你们为什么彼此观望呢？」（创世记 42:1）
Rather, one should minimize one’s eating, as it is stated: “And Jacob said to his sons: Why do you show yourselves?” (Genesis 42:1).
「彼此观望」原文 תִּתְרָאוּ，革玛拉读作「显出自己」。
雅各对他的儿子们说：你们饱足的时候，不要显出自己来，不要在以扫家的人面前，也不要在以实玛利家的人面前，免得他们嫉妒你们，因为他们正受饥荒之苦。
Jacob said to his sons: Do not show yourselves when you are satiated, not before the members of the house of Esau, nor before those of Ishmael, so that they not be jealous of you, as they suffer from hunger.
这教导：别人饥饿时，人不应当显出自己饱足。
This teaches that one should not show he is full when others are hungry.
§ 革玛拉再引约瑟与兄弟的故事中一条劝告。约瑟对他们说：「你们不要在路上相争」（创世记 45:24）。拉比以利亚撒 说：约瑟对兄弟说：不要在路上讨论一条 哈拉哈，免得你们起争执——在路上讨论 哈拉哈 或会争起来，而同行的人彼此和睦是要紧的。
革玛拉再提出与约瑟和他兄弟的故事相关的另一条劝告。
§ The Gemara presents another piece of advice related to the story of Joseph and his brothers.
约瑟对他们说：「你们不要在路上相争」（创世记 45:24）。
Joseph said to them: “See that you not fall out by the way” (Genesis 45:24).
拉比以利亚撒 说：约瑟对他的兄弟们说：不要在一条 哈拉哈 的事上忙着讨论，免得你们在路上相争。
Rabbi Elazar said that Joseph said to his brothers: Do not become occupied in a matter of halakha, lest you fall out on the way.
你们若在旅途中讨论一条 哈拉哈，可能会争起来，而同行的人保持和睦是要紧的。
If you discuss a halakha while traveling you might get into an argument, and it is important for travelers to remain on good terms.
革玛拉问：是这样吗？拉比伊莱·巴尔·贝雷赫亚 岂不是说：两位学者同行在路上而彼此之间不谈妥拉的话，他们该被火烧，如经上说：「他们正走着说话，忽有火车火马将二人隔开」（列王纪下 2:11）？火车没有伤以利沙，是因为他们之间有妥拉的话；由此可推：他们若不在谈妥拉，就该被火烧。
革玛拉问：是这样吗？
The Gemara asks: Is that so?
可是 拉比伊莱·巴尔·贝雷赫亚 岂不是说：论两位在路上同行、而他们之间没有讨论妥拉之事的妥拉学者，他们该被火烧，正如经上所说：「他们正走着说话，忽有火车火马将二人隔开」（列王纪下 2:11）？
But didn’t Rabbi Elai bar Berekhya say: With regard to two Torah scholars who are walking along the road and there are no Torah matters discussed between them, they are worthy of being burned, as it is stated: “And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both asunder” (II Kings 2:11).
火车没有伤害以利沙，理由是他们之间有一件妥拉之事；由此可以推知：他们若没有在讨论一件妥拉之事，就会该被火烧。
The reason that the chariot of fire did not harm Elisha is because there was a Torah matter between them, from which it may be inferred that had they not been discussing a Torah matter, they would have been worthy of being burned.
革玛拉答：这不难。拉比伊莱·巴尔·贝雷赫亚 的意见是论背诵温习已学过的材料，这在路上是许可、甚至合宜的；拉比以利亚撒 的意见是论深入推究一条 哈拉哈，那时学者们很可能起争执。
革玛拉答：这不难。
The Gemara answers: This is not difficult.
拉比伊莱·巴尔·贝雷赫亚 的这个意见，是论背诵式的研读，就是温习人已经学过的材料，这在旅途中是许可的，甚至是合宜的；而 拉比以利亚撒 的那个意见，是论深入推究一条 哈拉哈，在那情形里学者们很可能会起冲突。
This opinion of Rabbi Elai bar Berekhya is referring to studying by rote, by reviewing material one has already learned, which is permitted and even appropriate while traveling, whereas that opinion of Rabbi Elazar is referring to examining a halakha in depth, in which case it is likely that the scholars will come into conflict.
《巴拉伊塔》 教：约瑟对兄弟说：不要大步走，也不要把太阳带进城——就是要在日落以前进城过夜。革玛拉细说：不要大步走，如夫子所说：大步走夺去人五百分之一的视力，省下的时间抵不过这损失。
在一条 《巴拉伊塔》 里教导：约瑟对他的兄弟们说：不要迈大步，也不要把太阳带进城，意思是：你们应当在太阳落下以前进城，在那里过夜。
It is taught in a baraita that Joseph said to his brothers: Do not take long strides and bring the sun into the city, i.e., you should enter the city to spend the night there before the sun has set.
革玛拉细说：不要迈大步，正如夫子所说：一个大步夺去人五百分之一的视力，而省下的时间抵不过这损失。
The Gemara elaborates: Do not take long strides, as the Master said: A long stride takes away one five-hundredth of a person’s eyesight, and this loss is not worth the time saved.
革玛拉又解：把太阳带进城，这照 拉夫犹大 传 拉夫 的一句话：人离开过夜之处，总要带着「是好的」（创世记 1:4），就是在日出之后，因妥拉论光的创造用了「是好的」一语，这好处显在人在光明中所感的安全；同样人进一座不熟悉的城，也要带着「是好的」，在日落以前，如经上说：「天一亮就打发那些人……走了」（创世记 44:3）。
革玛拉进一步解释：以及把太阳带进城，这是照 拉夫犹大 说 拉夫 所说的一句话。
The Gemara further explains: And bring the sun into the city, this is in accordance with a statement that Rav Yehuda said that Rav said.
因为 拉夫犹大 说 拉夫 说：人离开他过夜的地方，总要带着「是好的」（创世记 1:4），就是在日出之后，因为妥拉论光的创造用了「是好的」这个说法。
As Rav Yehuda said that Rav said: A person should always leave the place where he has spent the night with “it is good” (Genesis 1:4), i.e., after sunrise, as the Torah uses the expression “it is good” with regard to the creation of light.
这个好处，显在人在光明时所感到的安全上。
This goodness is manifest in the sense of security one feels when it is light.
同样，当人进入一座不熟悉的城时，他也应当带着「是好的」进去，就是在日落以前，正如经上所说：「天一亮就打发那些人……走了」（创世记 44:3）。
And likewise, when one comes into an unfamiliar city he should enter with “it is good,” before sunset, as it is stated: “As soon as the morning was light, the men were sent away” (Genesis 44:3).
同样，拉夫犹大 传 拉比希亚 说：在路上行走的人，每日所吃的不可多过饥荒之年每日所吃的。革玛拉问：理由何在？在巴比伦这里解作是为肠胃——旅行的劳累会伤及饱满的肠胃；在西边以色列地则说是为食物——吃得太多，食物或会撑不到旅程结束。革玛拉问：两说的实际分别何在？答：两者之间的实际分别，（下接 11a）
同样，拉夫犹大 说 拉比希亚 说：在路上行走的人，每日所吃的，不应当多过他在饥荒之年每日通常所吃的。
Similarly, Rav Yehuda said that Rabbi Ḥiyya said: One who is walking along the road should not eat more each day than he would normally eat each day in a year of famine.
革玛拉问：这是什么理由？
The Gemara asks: What is the reason for this?
在这里，在巴比伦，他们解释说：理由是因为人的肠胃。
Here in Babylonia they interpreted that the reason is due to one’s bowels.
既然旅行的劳累会伤害饱满的肠胃，吃得比平常的量少一些就较好。
Since the exertion of traveling can damage full bowels, it is preferable to eat less than the normal amount.
在西边，就是以色列地，他们说：理由是因为食物，就是说，人若吃得太多，他的食物可能撑不完整个旅程，所以他应当定量分配他的饭食。
In the West, Eretz Yisrael, they say that the reason is due to food, i.e., if one eats too much, his food may not last the entire journey, and therefore he should ration his meals.
革玛拉问：这两种意见之间的实际分别是什么？
The Gemara asks: What is the practical difference between these two opinions?
革玛拉答：它们之间的实际分别，
The Gemara answers: The practical difference between them