17a.1
引证
（续上）……只在岁首、禧年的赎罪日与战争之时。
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……只在岁首、在禧年的赎罪日，以及在战争之时。
only on Rosh HaShana, and on Yom Kippur of Jubilee Years, and in a time of war.
← 斋戒卷总目·第二章 禁食的次序怎样
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 4 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）……只在岁首、禧年的赎罪日与战争之时。
……只在岁首、在禧年的赎罪日，以及在战争之时。
only on Rosh HaShana, and on Yom Kippur of Jubilee Years, and in a time of war.
§ 密释纳教：头一道祝祷诵「那应允亚伯拉罕的」。《巴拉伊塔》 教：有人把两道祝祷的结语颠倒，在论以利亚的第五道诵「垂听呼求的」，在论撒母耳的那一道诵「垂听祷告的」。革玛拉问：论撒母耳两样都合，因经上论他既写祷告，也写呼求：「我必为你们祷告耶和华」（撒母耳记上 7:5），又「撒母耳为以色列人呼求耶和华」（撒母耳记上 7:9）。
密释纳教导：为头一道祝祷，他诵：那应允亚伯拉罕的。
§ The mishna teaches: For the first blessing he recites: He Who answered Abraham.
有一条 《巴拉伊塔》 教导：有人把两道祝祷的结语次序颠倒，在论以利亚的第五道祝祷里诵：那垂听呼求的；在撒母耳的那道祝祷里诵：那垂听祷告的。
It was taught in a baraita: Some reverse the order of the conclusion of two blessings, by reciting: Who hears cries, in the fifth blessing, which deals with Elijah, and the conclusion: Who hears prayer, in the blessing of Samuel.
革玛拉问：论撒母耳，两样说法都合宜，这是可以明白的，因为论他既写着祷告，也同样写着呼求。
The Gemara asks: Granted, with regard to Samuel both options are appropriate, as it is written concerning him: Prayer, and it is likewise written concerning him: Crying.
一节经说：「撒母耳说：要使以色列众人聚集在米斯巴，我好为你们祷告耶和华」（撒母耳记上 7:5）；另一节经说：「撒母耳为以色列人呼求耶和华」（撒母耳记上 7:9）。
One verse states: “And Samuel said: Gather all of Israel to Mizpah, and I will pray for you to the Lord” (I Samuel 7:5), while another verse states: “And Samuel cried to the Lord for Israel” (I Samuel 7:9).
然而论以利亚，经上虽写了祷告——「先知以利亚近前来，说：亚伯拉罕、以撒、以色列的神耶和华啊」（列王纪上 18:36），却没写呼求，论他的祝祷怎能以呼求作结？革玛拉答：以利亚说「耶和华啊，求你应允我，应允我」（列王纪上 18:37），就是呼求之语，虽然「呼求」一词本身没有出现。
然而论以利亚，虽然写着祷告，正如经上说：「先知以利亚近前来，说：亚伯拉罕、以撒、以色列的神耶和华啊」（列王纪上 18:36），这是指祷告，却没有写着呼求。
However, with regard to Elijah, although prayer is written, as it says: “Elijah the prophet came near and said: Lord, the God of Abraham, of Isaac, and of Israel” (I Kings 18:36), which is referring to a prayer, crying is not written.
那么，人怎能以提到呼求来结束一道论以利亚的祝祷呢？
How, then, can one conclude a blessing that deals with Elijah by mentioning crying?
革玛拉答：以利亚所说的「耶和华啊，求你应允我，应允我」（列王纪上 18:37）就是一个呼求的说法，即便「呼求」这个词本身实际上没有出现。
The Gemara answers that Elijah’s statement: “Answer me, Lord, answer me” (I Kings 18:37), is an expression of crying, even if the term crying does not itself actually appear.
§ 密释纳又教：第六道诵「那应允约拿的」，第七道诵「那应允大卫的」。革玛拉问：约拿在大卫与所罗门之后，坦拿 为何先提约拿？答：因为他要以「那怜悯这地的，耶和华啊，你是应当称颂的」结束这一串，所以末一道提大卫与所罗门——他们是以色列地的王，曾为这地祷告。有人以 苏马霍斯 之名教：末一道的结语是「那降卑高傲者的，耶和华啊，你是应当称颂的」。
密释纳又教导：为第六道，他诵：那应允约拿的；为第七道，他诵：那应允大卫的。
§ The mishna further teaches: For the sixth he recites: He Who answered Jonah; for the seventh he recites: He Who answered David.
革玛拉问：既然约拿是在大卫与所罗门之后，这位 坦拿 先提约拿，理由是什么？
The Gemara asks: Since Jonah was after David and Solomon, what is the reason that the tanna mentions Jonah first?
革玛拉答：理由在于他要以这句结束这一串：耶和华啊，你是应当称颂的，那怜悯这地的。
The Gemara answers: The reason is due to the fact that he wants to conclude the series with: Blessed are You, Lord, Who has mercy on the Land.
所以，末一道祝祷提大卫与所罗门，他们是以色列地的王，曾为它祷告。
Therefore, the last blessing mentions David and Solomon, who were kings of Eretz Yisrael and prayed on its behalf.
有人以 苏马霍斯 之名教导：他们说，他以这句结束末一道祝祷：耶和华啊，你是应当称颂的，那降卑高傲者的。
It was taught in the name of Sumakhos that they said he concludes the final blessing with: Blessed are You, Lord, Who humbles the exalted.
§ 密释纳教：头三次禁食，班次的人禁食而不禁到天黑；随后又列关乎班次与父家之人的别的 哈拉哈。众贤教：为何说班次的人夜里可喝酒、白天不可？恐怕某一日父家的人圣殿事奉繁重，要叫班次的人来帮忙，所以白天禁他们喝酒，免得喝了酒进圣殿。
密释纳教导：在头三次禁食里，班次的人禁食，却不把禁食守到天黑。
§ The mishna teaches that on the first three fasts, the members of the priestly watch fast but do not complete their fasts until nightfall.
密释纳接着引出关乎班次之人与父家之人的别的 哈拉哈。
The mishna then proceeds to cite other halakhot that deal with the members of the priestly watch and the patrilineal family.
众贤教导：为什么说班次的人夜里许可喝酒、白天却不可？
The Sages taught: For what reason did they say that the members of the priestly watch are permitted to drink wine at nights but not during the days?
他们这样说，是恐怕某一日父家的人圣殿事奉繁重，就叫班次的人来帮助他们。
They said this lest on a certain day the Temple service becomes burdensome for the members of the patrilineal family, and the members of the priestly watch are called to come and assist them.
所以，禁止他们在白天喝酒，那时可能需要他们帮忙，免得他们喝了酒进圣殿。
Therefore, it is prohibited for them to drink wine during the day, when their help might be needed, so that they do not enter the Temple after drinking wine.
《巴拉伊塔》 续解密释纳的裁定：为何说父家的人昼夜都不可喝酒？因他们时时在圣殿事奉之中。
这条 《巴拉伊塔》 接着解释密释纳裁定的理由。
The baraita continues to explain the reason for the mishna’s ruling.
为什么说父家的人不可喝酒，白天不可，夜里也不可？
For what reason did they say that the members of the patrilineal family may not drink wine, neither by day nor by night?
因为他们不断地从事圣殿的事奉。
Because they are constantly engaged in the Temple service.
众贤由此说：连如今圣殿被毁之后，祭司若知道自己家族所属的班次，又知道自己父家当值之日，又知道先祖的家族在那里被确认合于事奉，那一整日都禁他喝酒，万一圣殿那日重建、要召他回去事奉。知道班次、不知道父家当值之日的，那一整周禁酒。
众贤由此说：即便在如今，圣殿被毁之后，论任何一位祭司，若他知道他家族所事奉的班次，又知道他父家当值的班，又知道他先祖的家族在那里被确认合于圣殿事奉，那一整日都禁止他喝酒，万一圣殿在那一日被重建，他会被召回去事奉。
From here the Sages stated: Even nowadays, after the destruction of the Temple, with regard to any priest who knows his priestly watch, in which his family served, and the watch of his patrilineal family, and he knows that the family of his forefathers was established as fit for the Temple service there, it is prohibited for him to drink wine that entire day, in the event that the Temple is rebuilt on that day and he will be called to return to the service.
论一位祭司，若他知道他的班次，就是他家族一年中事奉的那一周，却不知道他父家当值的班，就是他家族一周中事奉的那一日，但他知道他先祖的家族在那里被确认，那一整周都禁止他喝酒。
In the case of a priest who knows his priestly watch, i.e., the week of the year in which his family served, and does not know the watch of his patrilineal family, the day of the week that his family served, but he knows that the family of his forefathers was established there, it is prohibited for him to drink wine that entire week.
若班次与父家当值之日都不知道，只知道先祖的家族在那里被确认，那一整年都禁他喝酒：圣殿重建时他的班次可能被召去事奉，他却不知自己的事奉定在何时。
最后，若他不知道他的班次，也不知道他父家当值的班，但他知道他先祖的家族在那里被确认，那一整年都禁止他喝酒。
Finally, if he does not know his priestly watch or the watch of his patrilineal family, but he knows that the family of his forefathers was established there, he is prohibited to drink wine that entire year.
圣殿重建时，他的班次可能被召去事奉，而他不知道他圣殿事奉所定的时候。
When the Temple will be rebuilt, his priestly watch might be called upon to serve, and he is unaware of the appointed time for his Temple service.
拉比犹大·哈纳西 说：照这推理，我说任何祭司任何时候都禁喝酒，即便知道自己的班次——圣殿重建时班次的次序可能改变，或所有班次都参与重新献殿。然而我能怎样？他的不幸就是他的好处：圣殿被毁已过了这许多年，这禁令无法维持。阿巴耶 说：如今祭司喝酒，是照谁的意见？照他的意见。
拉比犹大·哈纳西 说：我说，照这个推理，任何祭司任何时候都禁止喝酒，即便他知道他的班次，因为圣殿重建时班次的次序可能改变，或者所有的班次都会参与重新献殿。
Rabbi Yehuda HaNasi says: I say that in accordance with this reasoning it is prohibited for any priest to drink wine at any time, even if he knows his priestly watch, as the order of the watches might change when the Temple is rebuilt, or perhaps all the watches will participate in the rededication of Temple.
然而我能做什么呢？他的不幸就是他的好处。
However, what can I do, as his misfortune is his advantage?
圣殿被毁以来已过了这么多年这一不幸的事实，意味着这条禁止祭司喝酒的规定无法维持。
The unfortunate fact that so many years have passed since the destruction of the Temple means that this decree prohibiting the priests from drinking cannot be sustained.
阿巴耶 说：如今祭司喝酒，是照谁的意见？
Abaye said: In accordance with whose opinion do priests drink wine nowadays?
是照 拉比犹大·哈纳西 的意见。
It is in accordance with the opinion of Rabbi Yehuda HaNasi.
§ 密释纳教：班次的人与非祭司之班的人，整周都禁剃头洗衣，只在星期四为敬重安息日许可。革玛拉问：这些禁令的理由何在？拉巴·巴尔·巴尔·哈纳 传 拉比约哈难 说：是为叫祭司在事奉前一周就剃头洗衣，免得蓬头垢面进入自己的班次。
密释纳教导：班次的人与非祭司之班的人，整周都禁止剃头或洗衣服，但在星期四，为敬重安息日，许可他们剃头、洗衣服。
§ The mishna teaches: It is prohibited for both the members of the priestly watch and the members of the non-priestly watch to cut their hair or launder their garments throughout the week, but on Thursday they are permitted to cut their hair and launder their clothes in deference to Shabbat.
革玛拉问：这些禁令的理由是什么？
The Gemara asks: What is the reason for these prohibitions?
拉巴·巴尔·巴尔·哈纳 说 拉比约哈难 说：立这些禁令，是为确保祭司们在他们事奉之前那一周剃头、洗衣服，好叫他们不致蓬头垢面地进入他们的班次。
Rabba bar bar Ḥana said that Rabbi Yoḥanan said: These prohibitions were enacted in order to ensure that the priests will cut their hair and launder their clothes during the week before their service, so that they will not enter their priestly watch when they are unkempt.
众贤教：王每日剃头，大祭司每个星期五剃头，寻常祭司每三十日一次。王每日剃头，理由是：拉比阿巴·巴尔·扎夫达 引「你的眼必见王的荣美」（以赛亚书 33:17），王必须时时显得最好。大祭司每个星期五剃头，理由是：拉夫撒母耳·巴尔·以撒 说，班次每个星期五更替，每一班都当见大祭司头发整齐。
众贤教导：王每日剃头，大祭司每个星期五剃头，寻常的祭司每三十日一次。
The Sages taught: A king cuts his hair every day, a High Priest cuts his hair every Friday, and a common priest once every thirty days.
革玛拉阐明：王每日剃头。
The Gemara clarifies: A king cuts his hair every day.
这有什么理由？
What is the reason for this?
拉比阿巴·巴尔·扎夫达 说：经上说：「你的眼必见王的荣美」（以赛亚书 33:17），这表明王必须时时显出他最好的样子。
Rabbi Abba bar Zavda said that the verse states: “Your eyes shall see the king in his beauty” (Isaiah 33:17), which indicates that a king must always look his best.
大祭司每个星期五剃头。
A High Priest cuts his hair every Friday.
革玛拉问：这有什么理由？
The Gemara asks: What is the reason for this?
拉夫撒母耳·巴尔·以撒 说：既然班次每个星期五更新、更替，每一班看见大祭司头发修得整齐，是合宜的。
Rav Shmuel bar Yitzḥak said: Since the watches are renewed and changed every Friday, it is fitting for every watch to see the High Priest with his hair perfectly groomed.
§ 寻常祭司每三十日剃头一次。这数从何推出？由论祭司的「发绺」与论拿细耳人的「发绺」作同辞类推：「不可剃头，也不可容发绺长长」（以西结书 44:20），「要任凭头发长长」（民数记 6:5）；正如拿细耳人未言明期限的，三十日后剃头，祭司也每三十日剃头。
寻常的祭司每三十日剃头一次。
§ A common priest cuts his hair once every thirty days.
革玛拉问：我们从哪里推出这个数目？
The Gemara asks: From where do we derive this number?
这是借着论祭司的「发绺」一词与论拿细耳人的「发绺」一词作同辞类推推出的。
It is derived by a verbal analogy from the word pera with regard to priests and pera in connection with a nazirite.
「发绺」原文 פֶּרַע，两节经同用此字，是同辞类推所据。
这里论祭司写着：「不可剃头，也不可容发绺长长」（以西结书 44:20）；那里论拿细耳人写着：「他要成为圣，要任凭头发的发绺长长」（民数记 6:5）。
It is written here, concerning priests: “Neither shall they shave their heads, nor suffer their locks [pera] to grow long” (Ezekiel 44:20), and it is written there, with regard to a nazirite: “He shall be sacred, he shall let the locks [pera] of the hair of his head grow long” (Numbers 6:5).
正如在那里，一个没有言明别的期限的拿细耳人，在三十日之后剃头；同样在这里，祭司每三十日剃头一次。
Just as there, a nazirite who does not specify any other time period cuts his hair after thirty days, so too here, a priest cuts his hair every thirty days.
革玛拉问：拿细耳人本身三十日内不剃头，从何推出？拉夫马塔纳 说：未言明期限的拿细耳愿是三十日，因经上说「他要成为圣」，「要成为」一字的 字数值 是三十。拉夫帕帕 对 阿巴耶 说：或许慈悲者的意思是他们根本不可留发，须每日剃？后者说：若写「不可留发绺」，我或会照你起初所说解；如今写「不可容发绺长长」，表明可以有发绺，只是不可容它长长。
革玛拉问：而拿细耳人本身，我们从哪里推出他三十日内不可剃头？
The Gemara asks: And a nazirite himself, from where do we derive that he may not cut his hair for thirty days?
拉夫马塔纳 说：未言明期限的拿细耳愿持续三十日，这是一条原则。
Rav Mattana said: It is a principle that an unspecified naziriteship lasts thirty days.
革玛拉追问：我们从哪里推出这条原则？
The Gemara inquires: From where do we derive this principle?
革玛拉答：经上说：「他要成为圣」（民数记 6:5），而「要成为」一字的数值［字数值］是三十。
The Gemara answers that the verse states: “He shall be [yihye] sacred” (Numbers 6:5), and the numerical value [gimatriya] of yihye is thirty.
「要成为」原文 יִהְיֶה，字母数值 10＋5＋10＋5＝30。
拉夫帕帕 对 阿巴耶 说：可是或许慈悲者在妥拉里说的是这个意思：他们根本不可留头发，因为他们必须每日剃头。
Rav Pappa said to Abaye: But perhaps this is what the Merciful One is saying in the Torah: They should not grow their hair at all, as they must cut it every day.
阿巴耶 对他说：若是写着：他们不可留发绺，我或许会照你起初所说的来解释。
Abaye said to him: If it were written: They shall not grow long their locks, I might have explained as you originally said.
如今既然写着：「也不可容发绺长长」，这表明他们可以有发绺，只是不可容它们长长。
Now that it is written: “Nor suffer their locks to grow long,” this indicates that they may have locks, but they may not let them grow long.
革玛拉问：剃头既是按妥拉之律为圣殿事奉所需的预备，如今祭司也该每三十日剃头，万一圣殿重建。答：这与喝了酒之禁相似：喝了酒的，是进圣殿时才禁，不进圣殿就许喝；这里也一样。
革玛拉问：若剃头按妥拉之律是圣殿事奉的一项必需预备，那么即便在如今，祭司也应当每三十日剃头，万一圣殿被重建，他们必须恢复事奉。
The Gemara asks: If it is so that cutting one’s hair is a necessary preparation for the Temple service by Torah law, then even nowadays priests should cut their hair every thirty days as well, in case the Temple is rebuilt and they must resume their service.
革玛拉答：这件事与喝了酒之人的禁令相似。
The Gemara answers: This issue is similar to the prohibition concerning those who have drunk wine.
正如论喝了酒的人，是在人进圣殿时才被禁止，而人不进圣殿时是许可喝酒的；这里也同样适用。
Just as with regard to those who have drunk wine, it is when one enters the Temple that it is prohibited, whereas when one does not enter the Temple it is permitted to drink wine, here the same also applies.
革玛拉质疑这结论：上引 《巴拉伊塔》 岂不是说 拉比犹大·哈纳西 说：我说一切祭司任何时候都禁喝酒，然而我能怎样，他的不幸就是他的好处；阿巴耶 又说：如今祭司喝酒是照谁的意见？（下接 17之间）
革玛拉质疑这个结论：可是上面所引的那条 《巴拉伊塔》 里岂不是教导：拉比犹大·哈纳西 说：我说一切祭司任何时候都禁止喝酒。
The Gemara questions this conclusion: But isn’t it taught in the aforementioned baraita that Rabbi Yehuda HaNasi says: I say that it is prohibited for all priests to drink wine at any time.
然而我能做什么呢？他的不幸就是他的好处。
However, what can I do, as his misfortune is his advantage?
而 阿巴耶 说：如今祭司喝酒，是照谁的意见？
And Abaye said: In accordance with whose opinion do priests drink wine nowadays?