← 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。
拉夫帕帕 说：所以与外邦人有官司的以色列人，在埃波月运气不好，当避开对方；在亚达月运气好，当出面应讼。
拉夫帕帕 说：所以，一个与外邦人有官司的以色列人，在埃波月当避开他，因为那时以色列人的运气不好；在亚达月则当让自己出面，因为那时他的运气好。
Rav Pappa said: Therefore, in the case of a Jew who has litigation with a gentile, let him avoid him in the month of Av, when the Jews’ fortune is bad, and he should make himself available in Adar, when his fortune is good.
革玛拉再引同一位传述者奉 拉夫 之名的两则话：耶利米书「要叫你们末后有指望」论巴比伦之囚，指的是枣椰树与麻衣，二者耐久，存在一日就有益处；以撒说「我儿的香气如同耶和华赐福之田地的香气」，那是苹果树田的香气。
革玛拉又引上面同几位贤士名下的另外两则话。
The Gemara mentions a couple of other statements in the name of the same Sages mentioned above.
先引一节论巴比伦之囚的经文。
First, it cites a verse that is referring to the Babylonian exile.
「要叫你们末后有指望」（耶利米书 29:11）。
“To give to you a future and a hope” (Jeremiah 29:11).
拉夫撒母耳·巴尔·舍拉之子拉夫犹大 奉 拉夫 之名说：这是指枣椰树和麻衣，它们经久耐用，只要存在就带来益处。
Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: These are palm trees and garments of linen, which are long-lasting and bring benefit as long as they exist.
论以撒说雅各的话：「说：我儿的香气如同耶和华赐福之田地的香气一样」（创世记 27:27），拉夫撒母耳·巴尔·舍拉之子拉夫犹大 奉 拉夫 之名说：这香气像一片苹果树田的香气。
With regard to Isaac’s comment about Jacob: “And he said: See, the smell of my son is as the smell of a field which the Lord has blessed” (Genesis 27:27), Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: This smell was like that of a field of apple trees.
密释纳说埃波月九日所在的那一周禁止理发、洗衣。拉夫纳赫曼 说：只禁洗了就穿，洗了收存是许可的；拉夫舍舍特 说：连洗了收存也禁止，并举洗衣工在这一周闲着为证。
§ 密释纳教导：埃波月九日所在的那一周，禁止理发、洗衣服。
§ The mishna taught: During the week in which the Ninth of Av occurs, it is prohibited to cut one’s hair and to launder clothes.
拉夫纳赫曼 说：他们所教的，只是禁止在埃波月九日以前洗衣并穿上干净的衣服；然而人若要洗衣服而收存起来，是许可的。
Rav Naḥman said: They taught that it is prohibited only to launder and to wear clean clothes before the Ninth of Av; however, if one wishes to launder garments and to set them aside, this is permitted.
而 拉夫舍舍特 说：即便洗了收存起来，也是禁止的。
And Rav Sheshet said: Even to launder them and to set them aside is prohibited.
拉夫舍舍特 说：你要知道我说得对，因为 拉夫 家中的洗衣工在这一周是闲着的，这表明洗衣本身就是禁止的。
Rav Sheshet said: Know that I am correct, as the launderers of Rav’s household were idle during this week, which shows that laundering in and of itself is prohibited.
拉夫哈姆努纳 引密释纳「星期四为敬重安息日，这些事是许可的」反驳：若是许可洗了立刻穿上，星期四穿一件衣服，对安息日有什么敬重？
拉夫哈姆努纳 从密释纳对 拉夫纳赫曼 的裁定提出反驳：在星期四，为敬重安息日，这些事是许可的。
Rav Hamnuna raised an objection against Rav Naḥman’s ruling from the mishna: On Thursday, these actions are permitted in deference to Shabbat.
革玛拉澄清：这指的是哪些事？
The Gemara clarifies: To which actions is this referring?
若说是许可洗了立刻穿上，在星期四穿一件衣服，对安息日有什么敬重呢？
If we say that it is permitted to launder and to wear clothing immediately, what deference to Shabbat is there in wearing a garment on Thursday?
可见这必是说星期四许可洗了收存到安息日，其余日子都禁止。革玛拉驳回：密释纳是论只有一件衬衣、埃波月九日落在星期五的人，星期四不洗就没有机会了；拉比约哈难 也许这样的人在节期的中间日洗衣。又有传述说：只禁洗了就穿，洗了收存是许可的。
其实，这必是说人可以洗了衣服收存到安息日，而这种洗只在星期四许可；然而在那一周其余的日子，都是禁止的。
Rather, it must mean that one can wash and set aside the garment until Shabbat, and this washing is permitted only on Thursday; however, during the rest of the entire week it is prohibited.
革玛拉驳回这说法：其实，密释纳是许可人在星期四洗了立刻穿，这条裁定是论只有一件衬衣的人。
The Gemara rejects this contention: Actually, the mishna permits one to launder and wear a garment immediately on Thursday, and this ruling is referring to one who has only one shirt [ḥaluk].
「衬衣」原文 חָלוּק。
这洗衣也算是为敬重安息日，因为他若现在，就是星期四，不洗他的衬衣，以后就没有机会洗了，因为这条密释纳论的是埃波月九日落在星期五的情形。
This laundering is also considered in deference to Shabbat because if one does not wash his shirt now, on Thursday, he will not have the opportunity to do so later, as the mishna is referring to a case when the Ninth of Av occurs on a Friday.
正如 拉比阿西 奉 拉比约哈难 之名说：只有一件衬衣的人，在节期的中间日许可洗它，虽然那时照常是禁止洗衣的。
As Rabbi Asi said that Rabbi Yoḥanan said: One who has only one shirt is permitted to launder it on the intermediate days of a Festival, when it is normally prohibited to do so.
也有人传述：拉比便雅悯 奉 拉比以利亚撒 之名说：他们所教的，只是禁止洗了立刻穿；然而人若洗了收存起来，是许可的。
It was also stated that Rabbi Binyamin said that Rabbi Elazar said: They taught that it is prohibited only to launder and to wear immediately; however, if one launders to set it aside, this is permitted.
革玛拉引 《巴拉伊塔》 反驳：埃波月九日以前禁止洗衣，即便打算收存到禁食之后；巴比伦的精洗如同以色列地的普通洗涤，巴比伦的普通洗涤不算洗衣；麻衣无所谓精洗。这驳倒了 拉夫纳赫曼。
革玛拉从一条 《巴拉伊塔》 提出反驳：在埃波月九日以前禁止洗衣，即便人打算把衣服收存到埃波月九日以后。
The Gemara raises an objection from a baraita: It is prohibited to launder before the Ninth of Av, even if one intends to set aside the clothes until after the Ninth of Av.
而我们巴比伦的精洗，如同以色列地他们的普通洗涤。
And our fine laundering [gihutz] in Babylonia is like their plain laundering in Eretz Yisrael.
「精洗」原文 גִּיהוּץ，指压熨般的精细洗涤。
但我们巴比伦的普通洗涤，根本不算洗衣，是许可的。
But our plain washing in Babylonia is not considered laundering at all, and it is permitted.
至于麻衣，精洗这回事不适用于它们，因为这一类只适用于羊毛衣服。
And with regard to linen garments, the process of fine laundry does not apply to them, as this category applies only to woolen garments.
无论如何，这条 《巴拉伊塔》 表明洗了衣服收存起来是禁止的，所以这是对 拉夫纳赫曼 意见的决定性驳倒。
In any case, this baraita indicates that laundering clothes and setting them aside is prohibited, which means it is a conclusive refutation of the opinion of Rav Naḥman.
拉夫以撒·巴尔·基约雷 奉 拉比约哈难 之名传话来：麻衣虽无所谓精洗，在埃波月九日所在的那一周仍禁止穿它们。
拉夫以撒·巴尔·基约雷 奉 拉比约哈难 之名传话来说：虽然众贤说过，精洗这回事不适用于麻衣，但在埃波月九日所在的那一周，仍禁止穿它们。
Rav Yitzḥak bar Giyorei sent in the name of Rabbi Yoḥanan: Although the Sages said that with regard to linen garments, the process of fine laundry does not apply to them; still, it is prohibited to wear them during the week in which the Ninth of Av occurs.
拉夫 说：这些禁令只适用于埃波月九日以前，禁食过后许可洗衣；撒母耳 说：禁食之后直到周末仍禁。革玛拉引 《巴拉伊塔》 反驳：埃波月九日若落在星期日，前面整一周都许可洗衣……
论这些在埃波月九日那一周适用的限制与禁令，拉夫 说：他们所教的是，这些禁令只适用于埃波月九日以前，禁食过后就许可洗衣。
With regard to these restrictions and prohibitions, which apply during the week of the Ninth of Av, Rav said: They taught that these prohibitions apply only before the Ninth of Av, but after the fast laundering is permitted.
而 撒母耳 说：即便在埃波月九日以后，直到那一周结束，洗衣也是禁止的。
And Shmuel said: Even after the Ninth of Av, laundering is also prohibited until the end of the week.
革玛拉提出反驳：埃波月九日所在的那一周，禁止理发、洗衣服，但在星期四为敬重安息日，这些事是许可的。
The Gemara raises an objection: During the week in which the Ninth of Av occurs, it is prohibited to cut one’s hair and to launder clothes, but on Thursday these actions are permitted in deference to Shabbat.
这是怎样的呢？
How so?
埃波月九日若落在星期日，前面整一周都许可洗衣。
If the Ninth of Av occurs on a Sunday, it is permitted to launder the entire preceding week.
若落在星期一至星期四，禁食以前禁止洗衣，禁食过后许可；若落在星期五，为敬重安息日许可星期四洗衣，没洗的可在星期五从 午祷 之时起洗。阿巴耶，也有人说是 拉夫阿哈·巴尔·雅各，咒诅这样做的人。
埃波月九日若落在星期一、星期二、星期三或星期四，在埃波月九日以前的日子禁止洗衣，禁食过后则许可。
If the Ninth of Av occurs on a Monday, Tuesday, Wednesday, or Thursday, on the days before the Ninth of Av, laundering is prohibited, but after the fast it is permitted.
埃波月九日若落在星期五，为敬重安息日，许可在星期四洗衣。
If the Ninth of Av occurs on a Friday, it is permitted to launder on Thursday in deference to Shabbat.
而人若因故没有在那一周的星期四洗衣，他可以在星期五从 午祷 之时起洗衣，虽然那天是埃波月九日。
And if, for whatever reason, one did not launder on the Thursday of that week, he is permitted to launder on Friday from minḥa time onward, despite the fact that it is the Ninth of Av.
阿巴耶，也有人说是 拉夫阿哈·巴尔·雅各，咒诅这样做的人。
Abaye, and some say Rav Aḥa bar Ya’akov, cursed those who do this.
《巴拉伊塔》 接着说：埃波月九日若落在星期一或星期四，召三人诵读妥拉，其中一人诵先知书；若落在星期二或星期三，由一人诵读妥拉并诵先知书；拉比约西 说总是召三人。这条 《巴拉伊塔》 许可禁食后的平日洗衣，看来驳倒了 撒母耳。
革玛拉接着引那条 《巴拉伊塔》：埃波月九日若落在星期一或星期四，就如平常的一周那样，召三个人诵读妥拉，其中一人诵先知书的段落。
The Gemara resumes its citation of the baraita: If the Ninth of Av occurs on a Monday or on a Thursday, three people are called to read from the Torah, as on a regular week, and one of them recites the portion from the Prophets.
埃波月九日若落在星期二或星期三，就由一人诵读妥拉，同一人诵先知书的段落。
If the Ninth of Av occurs on a Tuesday or on a Wednesday, one individual reads the Torah and the same one recites the portion from the Prophets.
拉比约西 说：其实，无论是一周的哪一日，总是召三个人诵读，其中一人为埃波月九日诵先知书的段落。
Rabbi Yosei says: Actually, three people are called to read, no matter what day of the week it is, and one of them recites the portion from the Prophets for the Ninth of Av.
无论如何，这条 《巴拉伊塔》 看来是对 撒母耳 意见的决定性驳倒，因为它明说埃波月九日以后的平日许可洗衣。
In any case, the baraita apparently presents a conclusive refutation of the opinion of Shmuel, as it clearly states that one is permitted to launder during the weekdays following the Ninth of Av.
撒母耳 可以说这是 坦拿 之争：《巴拉伊塔》 说埃波月九日或其前一日逢安息日，不必减少饮食，筵席可如所罗门王的一样；从月朔到禁食之后禁止理发、洗衣，这是 拉比梅伊尔 的话；拉比犹大 说整个月都禁止；拉班西缅·本·迦玛列 说只禁那一周。
撒母耳 可以对你说：这是 坦拿 之间的争议，正如一条 《巴拉伊塔》 里所教：埃波月九日落在安息日，同样，埃波月九日的前一日落在安息日，人都不必减少他所吃的食物；他可以照所需的吃喝，在桌上摆设筵席，即便像所罗门王在位时的筵席也可以。
Shmuel could have said to you: This is a dispute between tanna’im, as it is taught in a baraita: In the case of the Ninth of Av that occurs on Shabbat, and so too, on the eve of the Ninth of Av that occurs on Shabbat, one need not reduce the amount of food he eats; rather, he may eat and drink as much as he requires and put on his table a meal even like that of King Solomon in his time.
而从月朔直到禁食之后，禁止理发、洗衣。
And it is prohibited to cut one’s hair and to launder from the New Moon until after the fast.
这是 拉比梅伊尔 的话。
This is the statement of Rabbi Meir.
拉比犹大 说：这些事整个月都禁止。
Rabbi Yehuda says: These activities are prohibited throughout the entire month.
拉班西缅·本·迦玛列 说：只有埃波月九日那一周禁止。
Rabban Shimon ben Gamliel says: They are prohibited only during that week of the Ninth of Av.
另一条 《巴拉伊塔》 说：拉比梅伊尔 以为从月朔直到禁食之后都须守哀悼之礼；拉比犹大 说整个月；拉班西缅·本·迦玛列 说只在那一周。可见至少有两位 坦拿 像 撒母耳 那样，连禁食之后也禁止某些事。
另一条 《巴拉伊塔》 里又教导：人从月朔直到禁食之后，都须守哀悼之礼；这是 拉比梅伊尔 的话。
And it is taught in another baraita: And one must observe the rites of mourning from the New Moon until after the fast; this is the statement of Rabbi Meir.
拉比犹大 说：这些事整个月都禁止。
Rabbi Yehuda says: These activities are prohibited throughout the entire month.
拉班西缅·本·迦玛列 说：只有那一周禁止。
Rabban Shimon ben Gamliel says: They are prohibited only during that week.
这些 《巴拉伊塔》 表明，至少有两位 坦拿，就是 拉比犹大 与 拉班西缅·本·迦玛列，像 撒母耳 那样，连禁食之后也禁止某些事。
These baraitot show that there are at least two tanna’im, Rabbi Yehuda and Rabban Shimon ben Gamliel, who prohibit certain activities even after the fast, like Shmuel.
（下接 30a）拉比约哈难 说：这三位 坦拿 都由何西阿书同一节经推出各自的意见：「我必使她的一切宴乐止息，就是她的节期、她的月朔、她的安息日」。那说从月朔起直到禁食之后都禁止的……
拉比约哈难 说：这三位 坦拿 都是由同一节经推出各自的意见，只是得出的结论不同，正如经上所记：「我必使她的一切宴乐止息，就是她的节期、她的月朔、她的安息日」（何西阿书 2:11）。
Rabbi Yoḥanan said: And all three of these tanna’im derived their opinions from one verse, from which they drew different conclusions, as it is written: “And I will cause all her mirth to cease, her Festival, her New Moon, and her Shabbat” (Hosea 2:13).
英译作 2:13，是希伯来本节数；和合本在 2:11，作「我必使她的宴乐、节期、月朔、安息日，并她的一切大会都止息」。此处照革玛拉读法译。
那说这些事从月朔直到禁食之后都禁止的，就是 拉比梅伊尔，……
The one who said that these activities are prohibited from the New Moon until after the fast, Rabbi Meir,