← 斋戒卷总目·第四章 在三个时候
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 3 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）……那行字写着：你想毁灭圣殿，我已把手伸给你。意思是一个偶像对另一个说：你想借着使以色列向你祷告来毁灭圣殿，我也伸手帮你。
「……你想毁灭圣殿，我已把手伸给了你。」
You want to destroy the Temple; I have given you your hand.
这好比一个偶像对另一个说：你想借着使以色列人向你祷告来毁灭圣殿，我也伸手帮你。
It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.
密释纳说埃波月九日有令临到先祖，定他们不得进入以色列地。革玛拉推算：第二年正月初一帐幕立起，摩西打发探子；二月二十日云彩从法柜的帐幕收上去。
§ 密释纳教导：埃波月九日，有令临到我们的先祖，定他们不得进入以色列地。
§ The mishna taught: On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz Yisrael.
革玛拉问：从哪里得知这事？
The Gemara asks: From where do we derive this?
正如经上所记：「第二年正月初一日，帐幕就立起来」（出埃及记 40:17）。
As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” (Exodus 40:17).
而夫子说过：出埃及后的第一年，摩西造了帐幕。
And the Master said: In the first year after leaving Egypt, Moses built the Tabernacle.
到第二年之初，摩西立起帐幕，并打发探子去。
At the beginning of the second year, Moses erected the Tabernacle and sent the spies.
又记着：「第二年二月二十日，云彩从法柜的帐幕收上去」（民数记 10:11）。
And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” (Numbers 10:11).
他们离开耶和华的山行了三天路程，拉比哈马·巴尔·哈尼纳 说那日他们急于离开西奈山，就转离了神；随后他们贪求吃肉，吃了一整月。二十日加三日是二十三日，再过二十九日，到西弯月二十二日。
又记着：「他们离开耶和华的山，往前行了三天的路程」（民数记 10:33）。
And it is further written: “And they set forward from the mount of the Lord three days’ journey” (Numbers 10:33).
拉比哈马·巴尔·哈尼纳 说：就在那一日，他们显出急于离开西奈山的样子，由此转离了神。
Rabbi Ḥama bar Ḥanina said: That very day, they turned away from God by displaying their anxiety about leaving Mount Sinai.
又记着：「他们中间的闲杂人大起贪欲的心，以色列人又哭号说：谁给我们肉吃呢？」（民数记 11:4）
And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, and said: Would that we were given flesh to eat” (Numbers 11:4).
又记着以色列人吃肉「一个整月」（民数记 11:20）。
And it is written that the Jews ate the meat “for an entire month” (Numbers 11:20).
若在头二十日上加三天的路程，就是二十三日。
If one adds to the first twenty days an additional three days’ journey, these are twenty-three days.
因此，此后吃肉的那足有二十九日的一个月，结束在西弯月二十二日。
Consequently, the subsequent month of twenty-nine days of eating meat ended on the twenty-second of Sivan.
此后他们到了哈洗录，米利暗在营外关锁七日，百姓停在那里直到西弯月二十九日，才往巴兰去，紧接着经上就有打发人窥探迦南地的命令。
此后以色列人行到哈洗录，米利暗在那里长了大麻风，经上记着：「于是米利暗关锁在营外七天，百姓没有行路，直等到把米利暗领进来」（民数记 12:15）。
After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, and it is written: “And Miriam was shut out of the camp for seven days, and the people did not journey until Miriam was brought in again” (Numbers 12:15).
连这七日算在内，他们在哈洗录一直停到西弯月二十九日，然后才起行往巴兰去，紧接着经上记着：「你打发人去窥探我所赐给以色列人的迦南地」（民数记 13:2）。
Including these seven days, they remained in Hazeroth until the twenty-ninth of Sivan before traveling on to Paran, and it is written immediately afterward: “Send you men, that they may spy out the land of Canaan” (Numbers 13:2).
《巴拉伊塔》 也这样算：摩西在西弯月二十九日打发探子，四十日后他们回来，就是埃波月九日。革玛拉问：西弯月余下的日子、搭模斯月整月，加上埃波月八日，只有三十九日。
这个算法在一条 《巴拉伊塔》 里也有教导：西弯月二十九日，摩西打发探子去。
And this calculation is taught in a baraita: On the twenty-ninth of Sivan, Moses sent the spies.
又记着：「过了四十天，他们窥探那地才回来」（民数记 13:25），这表示他们是在埃波月九日回来的。
And it is written: “And they returned from spying out the land at the end of forty days” (Numbers 13:25), which means that they came back on the Ninth of Av.
革玛拉问：这是差一日的四十日。
The Gemara asks: These are forty days minus one.
西弯月剩下的日子、搭模斯月整月，加上埃波月的八日，合共是三十九日，不是四十日。
The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty.
阿巴耶 说：那一年的搭模斯月是三十日的满月，所以到埃波月九日正好四十日。耶利米哀歌「他定了日期攻击我」暗示多加了一个定期之日，就是月朔，好使这灾祸恰好落在埃波月九日。
阿巴耶 说：那一年的搭模斯月是满月，有三十日。
Abaye said: The month of Tammuz of that year was a full month of thirty days.
照这样算，到埃波月九日正好是四十日。
Accordingly, there are exactly forty days until the Ninth of Av.
经文里也暗示了这事，正如经上所记：「他定了日期攻击我，要压碎我的少年人」（耶利米哀歌 1:15）。
And this is alluded to in the following verse, as it is written: “He has called an appointed time against me to crush my young men” (Lamentations 1:15).
照革玛拉读法译；和合本正文作「招聚多人攻击我，要压碎我的少年人」，小字另作「定了日期」。
这表明加了一个定期之日，就是一个月朔，好使这灾祸恰好落在埃波月九日。
This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av.
民数记说那夜百姓都哭号。拉比约哈难 说那是埃波月九日之夜；神对他们说：你们无故哭号，我要为你们定下一场真实的灾难，叫后代为它哭号。
又记着：「当下，全会众大声喧嚷，那夜百姓都哭号」（民数记 14:1）。
And it is further written: “And all the congregation lifted up their voice and cried and the people wept that night” (Numbers 14:1).
拉巴 奉 拉比约哈难 之名说：那一夜是埃波月九日的夜晚。
Rabba said that Rabbi Yoḥanan said: That night was the night of the Ninth of Av.
圣者——愿他受称颂——对他们说：你们那一夜无故哭号，所以我要为你们定下一场真实的灾难，让后代为它哭号。
The Holy One, Blessed be He, said to them: You wept needlessly that night, and I will therefore establish for you a true tragedy over which there will be weeping in future generations.
密释纳说埃波月九日圣殿第一次被毁。革玛拉引经：列王纪下说五月初七尼布撒拉旦来到耶路撒冷，焚烧耶和华的殿；耶利米书却说是初十。
§ 密释纳又教导：埃波月九日，圣殿第一次被毁。
§ The mishna further taught that on the Ninth of Av the Temple was destroyed the first time.
革玛拉解释：这正如经上所记：「巴比伦王尼布甲尼撒十九年五月初七日，巴比伦王的臣仆、护卫长尼布撒拉旦来到耶路撒冷，
The Gemara explains that this is as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem.
用火焚烧耶和华的殿」（列王纪下 25:8–9）。
And he burnt the house of the Lord” (II Kings 25:8–9).
又记着：「巴比伦王尼布甲尼撒十九年五月初十日，在巴比伦王面前侍立的护卫长尼布撒拉旦进入耶路撒冷，
And it is also written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem.
焚烧耶和华的殿」（耶利米书 52:12–13）。
And he burnt the house of the Lord” (Jeremiah 52:12–13).
《巴拉伊塔》 调和两处经文：既不能说是初七焚烧，也不能说是初十；其实是初七外邦人进入圣所，初七、初八两日在那里吃喝，又行淫乱，亵渎了它。
一条 《巴拉伊塔》 里教导：不能说圣殿是在埃波月初七被焚烧的，因为耶利米书里已经说它是在初十被毁的。
And it is taught in a baraita: It is impossible to say that the Temple was burned on the seventh of Av, as it has already been stated, in Jeremiah, that it was destroyed on the tenth.
也不能说圣殿是在埃波月初十被焚烧的，因为已经说过它是在初七被毁的，见列王纪下 25:8–9。
And it is also impossible to say that the Temple was burned on the tenth of Av, as it has already been stated that it was destroyed on the seventh, in II Kings 25:8–9.
这是怎样的呢？实际发生的是什么？
How so; what actually occurred?
埃波月初七，外邦人进了圣所；初七、初八两日，他们在那里吃喝，又行淫乱，亵渎了它。
On the seventh of Av, gentiles entered the Sanctuary, and on the seventh and the eighth they ate there and desecrated it, by engaging in acts of fornication.
初九近黄昏时他们放火，火烧了一整日，耶利米书「日已渐斜，晚影拖长了」正是预言那晚。所以 拉比约哈难 说他若在那世代，就把禁食定在初十，因圣所大半在那日烧毁；众贤则认为纪念灾祸的开端更为可取。
初九将近入夜时，他们放火烧它，火接连烧了一整日，正如经上所说：「哀哉！日已渐斜，晚影拖长了」（耶利米书 6:4）。
And on the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” (Jeremiah 6:4).
这节经被解作论圣殿被焚那晚的预言。
This verse is interpreted as a prophecy about the evening when the Temple was burned.
这就是 拉比约哈难 说这话的意思：我若活在那一世代，就只会把禁食定在埃波月初十，因为圣所的大部分是在那一日烧毁的。
And this is what Rabbi Yoḥanan meant when he said: Had I been alive in that generation, I would have established the fast only on the tenth of Av because most of the Sanctuary was burned on that day.
而把禁食定在初九的众贤，怎样回应这话呢？
And the Sages, who established the fast on the ninth, how do they respond to that comment?
他们认为，纪念灾祸的开端更为可取。
They maintain that it is preferable to mark the beginning of the tragedy.
密释纳说第二圣殿也在埃波月九日被毁。革玛拉问出处；《巴拉伊塔》 说：有功德的事借着吉日成就，有祸害的事借着凶日成就，埃波月九日就是已经发生过几件灾祸的凶日。
密释纳又教导：圣殿第二次被毁，也是在埃波月九日。
And the mishna further taught that the Temple was destroyed for the second time also on the Ninth of Av.
革玛拉问：从哪里得知第二圣殿是在这一日被毁的？
The Gemara asks: From where do we derive that the Second Temple was destroyed on this date?
一条 《巴拉伊塔》 里教导：有功德的事借着吉日成就，有祸害的事借着凶日成就，例如埃波月九日，这一日已经发生过几件灾祸。
It is taught in a baraita: A meritorious matter is brought about on an auspicious day, and a deleterious matter on an inauspicious day, e.g., the Ninth of Av, on which several tragedies had already occurred.
众贤说：第一圣殿被毁那日是埃波月九日，正值安息日刚结束、安息年的次年、耶何雅立班当值的一周，利未人正站在台上唱诗篇 94:23，还没唱完末句，外邦人就来征服了他们；第二圣殿被毁时也是这样。
众贤说：圣殿第一次被毁时，那一日是埃波月九日；那是安息日刚结束之时；那是安息年之后的一年；那是耶何雅立祭司班当值的一周；利未人正站在他们的台上唱诗。
The Sages said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing the song and standing on their platform.
他们唱的是什么诗？
And what song were they singing?
他们正唱这节经：「他使他们的罪孽归到他们身上；他们正在恶中，他要剪除他们」（诗篇 94:23）。
They were singing the verse: “And He brought upon them their own iniquity, and He will cut them off in their own evil” (Psalms 94:23).
他们还没来得及唱完这节经的末句「耶和华我们的神要把他们剪除」，外邦人就来征服了他们。
And they did not manage to recite the end of the verse: “The Lord our God will cut them off,” before gentiles came and conquered them.
第二圣殿被毁时，也是这样。
And likewise, the same happened when the Second Temple was destroyed.
密释纳说埃波月九日贝塔尔被攻陷；革玛拉说：这是凭传承得知的。
密释纳教导：埃波月九日，贝塔尔被攻陷。
The mishna teaches that Beitar was captured on the Ninth of Av.
革玛拉解释：这是凭传承得知的。
The Gemara explains that this is known by tradition.
密释纳说埃波月九日耶路撒冷城被犁平。《巴拉伊塔》 说：恶人 图努斯·鲁弗斯 犁平圣所时，官府下令处死 拉班迦玛列；一个罗马军官在学堂里暗中说「那有鼻子的人被通缉了」，暗指这位在他那一世代中突出如鼻子的人，他听见就躲藏起来。
§ 密释纳教导：埃波月九日，耶路撒冷城被犁平。
§ The mishna taught that on the Ninth of Av the city of Jerusalem was plowed.
一条 《巴拉伊塔》 里教导：恶人 图努斯·鲁弗斯 犁平圣所时，有一道命令下来，要处死 拉班迦玛列。
It is taught in a baraita: When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution.
有一个罗马军官来，站在学堂里，暗中说：那有鼻子的人被通缉了，那有鼻子的人被通缉了。
A certain Roman officer came and stood in the study hall and said surreptitiously: The man with the nose is wanted; the man with the nose is wanted.
这是一个暗示：在他那一世代中突出如脸上鼻子的 拉班迦玛列，正被官府搜寻。
This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government.
拉班迦玛列 听见了，就躲藏起来。
Rabban Gamliel heard and went into hiding.
那军官私下去见他，求他：我若救你免死，你就带我进入来世；他起誓答应。军官从房顶坠下而死；罗马人的规矩是颁令后若有谋士死了，就废除那命令，于是他得救。天上的声音出来说：那军官已被定为得享来世的生命。
那罗马军官私下去见他，对他说：我若救你免死，你肯带我进入来世吗？
The Roman officer went to him in private, and said to him: If I save you from death, will you bring me into the World-to-Come?
拉班迦玛列 对他说：肯。
Rabban Gamliel said to him: Yes.
军官对 拉班迦玛列 说：向我起誓。
The officer said to Rabban Gamliel: Swear to me.
他就向他起誓。
He swore to him.
军官登上房顶，坠下而死。
The officer ascended to the roof, fell, and died.
罗马人有一个传统：他们颁下一道命令之后，若他们的一个谋士死了，他们就废除那命令。
And the Romans had a tradition that when they issued a decree and one of their advisors died, they would cancel the decree.
这军官的舍身救了 拉班迦玛列 的性命。
The officer’s sacrifice saved Rabban Gamliel’s life.
天上的声音出来说：那军官已被定为得享来世的生命。
A Divine Voice emerged and said: That officer is designated for the life of the World-to-Come.
众贤教导：第一圣殿被毁时，许多群年轻祭司拿着圣殿的钥匙登上圣所的房顶，求神收回钥匙，因他们不配作忠信的司库；他们把钥匙往上抛，有像手掌的东西伸出来接住，他们便跳进焚烧圣殿的火里。
众贤教导：圣殿第一次被毁时，有许多群年轻祭司聚在一起，手里拿着圣殿的钥匙。
The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands.
他们登上圣所的房顶，在神面前说：宇宙的主啊，我们既不配作忠信的司库，圣殿又正在被毁，就让圣殿的钥匙交给你吧。
And they ascended to the roof of the Sanctuary and said before God: Master of the Universe, since we did not merit to be faithful treasurers, and the Temple is being destroyed, let the Temple keys be handed to You.
他们把钥匙往上抛，就有像手掌的东西伸出来，从他们手里接住了钥匙。
And they threw them upward, and a kind of palm of a hand emerged and received the keys from them.
那些年轻祭司从房顶跳下，落进焚烧圣殿的火里。
And the young priests jumped from the roof and fell into the fire of the burning Temple.
以赛亚为这些年轻祭司哀叹：「论异象谷的默示……有什么事使你全然上房顶呢？」论神也有话说：「有向城墙的呼喊」，表明连神也为圣殿被毁而呼喊。
先知以赛亚为他们哀叹：「论异象谷的默示。
And the prophet Isaiah lamented over them: “The burden of the Valley of Vision.
有什么事使你全然上房顶呢？
What ails you now that you have all gone up to the roofs?
你这满处吵嚷、大有喧哗的城，欢乐的邑啊，你中间被杀的，并不是被刀杀，也不是因打仗死亡」（以赛亚书 22:1–2）。
You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” (Isaiah 22:1–2).
这是指那些从房顶投身火中而死的年轻祭司。
This is referring to the young priests who died by throwing themselves off the roof into the fire.
论圣者——愿他受称颂——也有话说：「因为主万军之耶和华，使异象谷有溃乱、践踏、烦扰的日子；有向城墙的呼喊，有向山的哀声」（以赛亚书 22:5）。
And even with regard to the Holy One, Blessed be He, it is stated: “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; a shouting over walls and a cry to the mountain” (Isaiah 22:5).
照革玛拉读法译；和合本作「城被攻破，哀声达到山间」。原文 מְקַרְקַר קִר，革玛拉解作向城墙呼喊。
这节经表明，连神也为圣殿被毁而呼喊。
This verse indicates that even God shouts over the destruction of the Temple.
密释纳说：埃波月一到，就要减少欢乐。拉夫撒母耳·巴尔·舍拉之子拉夫犹大 奉 拉夫 之名说：同样，亚达月一到，就要增加欢乐。
§ 密释纳教导：从埃波月开始起，人就要减少欢乐。
§ The mishna teaches that from when the month of Av begins, one decreases acts of rejoicing.
拉夫撒母耳·巴尔·舍拉之子拉夫犹大 奉 拉夫 之名说：正如埃波月一开始就要减少欢乐，同样，亚达月一开始，就要增加欢乐。
Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when the month of Adar begins, one increases rejoicing.