← 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 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）……炉子与灶之间，那是屋里最不体面的地方；他吃他的饼，就着喝一 水壶 的水，如同一个死了亲人、尸体还停在他面前未葬的人。
……在炉子与灶之间，那被看作屋里最不体面的地方。
between the oven and the stove, which was considered the least respectable place in the house.
他吃他的饼，并就着喝一 水壶 的水；这样他就像一个死了亲人、尸体还停在他面前尚未埋葬的人。
And he would eat his bread, and drink a jug [kiton] of water with it, and in doing so he would resemble one whose deceased relative is laid out unburied before him.
我们在那里的一条密释纳里学过：惯于在埃波月九日做工的地方就做工，惯于不做工的地方就不做；各处的妥拉学者都歇工。拉班西缅·本·迦玛列 说：论埃波月九日，人总当自视为妥拉学者而不做工；《巴拉伊塔》 也这样教，好叫他感受禁食之苦。
我们在那里的一条密释纳里学过：在人们惯于在埃波月九日做工的地方，人就做工。
§ We learned in a mishna there: In a place where people were accustomed to perform labor on the Ninth of Av, one performs labor.
在人们惯于不做工的地方，人就不做工。
In a place where people were accustomed not to perform labor, one does not perform labor.
而在各处，妥拉学者在埃波月九日都闲着，不做工。
And in all places, Torah scholars are idle and do not perform labor on the Ninth of Av.
拉班西缅·本·迦玛列 说：论埃波月九日，人总当把自己当作一位妥拉学者，不做工。
Rabban Shimon ben Gamliel says: With regard to the Ninth of Av, a person should always conduct himself as a Torah scholar and refrain from performing labor.
一条 《巴拉伊塔》 里也这样教：拉班西缅·本·迦玛列 说：人总当把自己当作一位妥拉学者，好叫他感受到禁食的艰苦。
This is also taught in a baraita: Rabban Shimon ben Gamliel says: A person should always conduct himself as a Torah scholar, so that he will feel the hardship of the fast.
另一条 《巴拉伊塔》：拉班西缅·本·迦玛列 说：凡在埃波月九日吃喝的，虽然这禁令是先知所立，也如同在赎罪日吃喝。拉比阿奇瓦 说：凡在埃波月九日做工的，永远看不见那工有福气的记号。
另一条 《巴拉伊塔》 里教导：拉班西缅·本·迦玛列 说：凡在埃波月九日吃喝的，尽管这禁令是先知所立的，也如同他在赎罪日吃喝一样。
It is taught in another baraita that Rabban Shimon ben Gamliel says: Whoever eats and drinks on the Ninth of Av, although the prohibition was instituted by the Prophets, it is as though he eats and drinks on Yom Kippur.
拉比阿奇瓦 说：凡在埃波月九日做工的，永远看不见那工有福气的记号。
Rabbi Akiva says: Whoever performs labor on the Ninth of Av never sees a sign of a blessing from that work.
众贤说：凡在埃波月九日做工、不为耶路撒冷哀悼的，看不见她将来的喜乐，如经上说：「你们爱慕耶路撒冷的都要与她一同欢喜快乐；你们为她悲哀的都要与她一同乐上加乐。」由此说：凡为耶路撒冷哀悼的，必得以看见她将来的喜乐。《巴拉伊塔》 也这样教：凡在埃波月九日前一餐吃肉喝酒的，经上论他说：「罪孽必归到他们骨头上。」
而众贤说：凡在埃波月九日做工、不为耶路撒冷哀悼的，必看不见她将来的喜乐，正如经上所说：「你们爱慕耶路撒冷的都要与她一同欢喜快乐；你们为她悲哀的都要与她一同乐上加乐」（以赛亚书 66:10）。
And the Sages say: Whoever performs labor on the Ninth of Av and does not mourn for Jerusalem will not see her future joy, as it is stated: “Rejoice with Jerusalem and be glad with her, all who love her; rejoice for joy with her, all who mourn for her” (Isaiah 66:10).
由此说：凡为耶路撒冷哀悼的，必配得看见她将来的喜乐；凡不为耶路撒冷哀悼的，必看不见她将来的喜乐。
From here it is stated: Whoever mourns for Jerusalem will merit and see her future joy, and whoever does not mourn for Jerusalem will not see her future joy.
一条 《巴拉伊塔》 里也这样教：凡在埃波月九日之前那一餐里吃肉或喝酒的，经上论到他说：「罪孽必归到他们骨头上，因为他们曾使勇士在活人之地惊恐」（以西结书 32:27）。
This is also taught in a baraita: Whoever eats meat or drinks wine in the meal before the Ninth of Av, about him the verse states: “And whose iniquities are upon their bones, because the terror of the mighty was in the land of the living” (Ezekiel 32:27).
以西结书 32:27 节引；和合本此句全文作「这些勇士带着兵器下阴间……罪孽必归到他们骨头上，因为他们曾使勇士在活人之地惊恐」。
密释纳教：拉比犹大 要人把床翻倒，众拉比不同意他。《巴拉伊塔》：众拉比对他说：照你的话，不能睡在地上的孕妇与哺乳的妇人怎么办？他对他们说：我也只是论那些能够的人。
密释纳教：拉比犹大 要人负起把床翻倒的义务，但众拉比不同意他。
§ The mishna taught: Rabbi Yehuda obligates one to overturn the bed, but the Rabbis did not agree with him.
一条 《巴拉伊塔》 里教导：众拉比对 拉比犹大 说：照你的话，孕妇与哺乳的妇人不能睡在地上，她们怎么办呢？
It is taught in a baraita that the Rabbis said to Rabbi Yehuda: According to your statement, pregnant women and nursing women, who cannot sleep on the floor, what will become of them?
拉比犹大 对他们说：我也只是论那些能够这样做的人说的。
Rabbi Yehuda said to them: I, too, spoke only with regard to those who are able.
另一条 《巴拉伊塔》 也这样教：拉比犹大 承认众拉比所说、不能睡在地上的人不必翻床，众拉比也承认他所说、能够的人要翻。若是这样，两方有何实际分别？革玛拉解释：分别在其余的床。
另一条 《巴拉伊塔》 里也这样教：论不能睡在地上的人，拉比犹大 承认众拉比；论能够这样做的人，众拉比承认 拉比犹大。
This is also taught in another baraita: Rabbi Yehuda concedes to the Rabbis with regard to one who is unable to sleep on the floor, and the Rabbis concede to Rabbi Yehuda with regard to one who is able to do so.
革玛拉问：若是这样，他们之间实际的分别是什么？
The Gemara asks: If so, what is the practical difference between them?
革玛拉解释：他们之间实际的分别在于其余的床的地位。
The Gemara explains: The practical difference between them is the status of other beds.
如 《巴拉伊塔》 所教：众贤说服丧之人须翻床，不只翻他自己的床，屋里所有的床都要翻；拉比犹大 以为埃波月九日同样要翻屋里所有的床。拉瓦 说：哈拉哈 照我们密释纳的 坦拿，众拉比全然不承认，连能够的人也不必；所以埃波月九日不须翻床。
正如一条 《巴拉伊塔》 里所教：众贤说服丧之人有义务把床翻倒，他们的意思是：他不只翻倒他自己的床，屋里所有的床他都必须翻倒。
As it is taught in a baraita: When the Rabbis said that a mourner is required to overturn the bed, they meant that he overturns not only his own bed, but also that he must overturn all the beds in the house.
拉比犹大 主张，在埃波月九日，人同样必须把他屋里所有的床都翻倒。
Rabbi Yehuda maintains that one must likewise overturn all of the beds of one’s house on the Ninth of Av.
拉瓦 说：哈拉哈 照我们这条密释纳的 坦拿 的意见，众拉比全然没有承认 拉比犹大，即便论能够这样做的人也没有。
Rava said: The halakha is in accordance with the opinion of the tanna of our mishna, and the Rabbis did not concede to Rabbi Yehuda at all, even with regard to one who is able.
所以，在埃波月九日没有翻倒自己的床的义务。
Therefore, there is no requirement to overturn one’s bed on the Ninth of Av.
密释纳教：拉班西缅·本·迦玛列 说，以色列民没有比埃波月十五日与赎罪日更欢乐的日子。革玛拉问：赎罪日是欢乐之日，这可以明白，因它有赦免与宽恕，又是赐下末后那一对法版之日。
密释纳教：拉班西缅·本·迦玛列 说：以色列民没有像埃波月十五日与赎罪日那样欢乐的日子。
§ The mishna taught that Rabban Shimon ben Gamliel said: There were no days as happy for the Jewish people as the fifteenth of Av and as Yom Kippur.
革玛拉问：诚然，赎罪日是欢乐的日子，因为它有赦免与宽恕的成分，而且它是赐下末后那一对法版的日子。
The Gemara asks: Granted, Yom Kippur is a day of joy because it has the elements of pardon and forgiveness, and moreover, it is the day on which the last pair of tablets were given.
然而埃波月十五日有什么特别的欢乐？拉夫犹大 传 撒母耳 说：这是许各支派的人彼此通婚、进入别的支派之日。起初禁止支派之间通婚，好叫每块地留在原先承受它的支派之内；这条 哈拉哈 是妥拉因西罗非哈众女儿的亲属申诉而立的（民数记 36:1–12）。
然而埃波月十五日特别的欢乐是什么？
However, what is the special joy of the fifteenth of Av?
拉夫犹大 说 撒母耳 说：这是许可不同支派的人借着通婚进入彼此支派的日子。
Rav Yehuda said that Shmuel said: This was the day on which the members of different tribes were permitted to enter one another’s tribe, by intermarriage.
起初禁止支派之间通婚，好叫每一块地都留在原先承受它的那个支派的份内。
It was initially prohibited to intermarry between tribes, so as to keep each plot of land within the portion of the tribe that originally inherited it.
这条 哈拉哈 是妥拉因西罗非哈众女儿的亲属申诉之后所立的；他们担心，这些女子若嫁给别的支派的人，西罗非哈的产业就会从他的支派中失去（见民数记 36:1–12）。
This halakha was instituted by the Torah in the wake of a complaint by the relatives of the daughters of Zelophehad, who were worried that if these women married men from other tribes, the inheritance of Zelophehad would be lost from his tribe (see Numbers 36:1–12).
他们怎样讲解，得出这条 哈拉哈 已不再有效？经上说：「论到西罗非哈的众女儿，耶和华这样吩咐说：她们可以随意嫁人，只是要嫁同宗支派的人。」由此推出这事只在这一代——以色列地分给各支派之时——施行，此后各支派的人许可通婚。隔开各支派的这道栅栏除去之日，众贤立为永久的欢乐之日。
他们讲解了什么，来支持他们「这条 哈拉哈 已不再有效」的结论？
What did they expound, in support of their conclusion that this halakha was no longer in effect?
经上说：「论到西罗非哈的众女儿，耶和华这样吩咐说：她们可以随意嫁人，只是要嫁同宗支派的人」（民数记 36:6）。
The verse states: “This is the matter that the Lord has commanded concerning the daughters of Zelophehad, saying: Let them marry whom they think best; only into the family of the tribe of their father shall they marry” (Numbers 36:5).
英译标作民数记 36:5，所引经文在和合本为 36:6。
他们由这节经推出：这事只在这一代施行，就是以色列地分给各支派的时候；但此后，不同支派的人就许可通婚了。
They derived from the verse that this matter shall be practiced only in this generation, when Eretz Yisrael was divided among the tribes, but afterward members of different tribes were permitted to marry.
隔开各支派的这道栅栏被除去的那一日，众贤就立它为一个永久的欢乐之日。
On the day this barrier separating the tribes was removed, the Sages established a permanent day of rejoicing.
拉夫约瑟 传 拉夫纳赫曼 说：埃波月十五日是许便雅悯支派进入以色列会众之日。基比亚那件惨事之后，别的支派归咎便雅悯，与他们隔绝，起誓不与他们通婚：「以色列人在米斯巴曾起誓说：我们都不将女儿给便雅悯人为妻。」他们凭什么讲解得以解开这誓？拉夫 说：经上说「我们」，不是说「我们的儿女」——誓只约束起誓的那一代。
拉夫约瑟 说 拉夫纳赫曼 说：埃波月十五日是许可便雅悯支派进入以色列民会众的日子。
Rav Yosef said that Rav Naḥman said: The fifteenth of Av was the day on which the tribe of Benjamin was permitted to enter the congregation of the Jewish people.
在基比亚那件惨事之后，便雅悯支派被归咎，别的支派就排斥他们。
After the tragic incident at Gibeah, for which the tribe of Benjamin was blamed, the other tribes ostracized them.
他们起誓，禁止自己与便雅悯支派的人通婚，正如经上所说：「以色列人在米斯巴曾起誓说：我们都不将女儿给便雅悯人为妻」（士师记 21:1）。
They took an oath to prohibit themselves from marrying a member of the tribe of Benjamin, as it is stated: “And the men of Israel had sworn in Mizpah, saying: None of us shall give his daughter to Benjamin as a wife” (Judges 21:1).
革玛拉问：他们讲解了什么，使他们能解开这誓？
The Gemara asks: What did they expound that enabled them to dissolve this oath?
拉夫 说：他们照字面理解这节经，因为它说「我们」，而不说：我们的儿女；就是说，这誓只适用于起誓的那一代，不适用于他们的后裔。
Rav said: They understood the verse literally, as it states: “None of us,” and not: None of our children, i.e., the oath applied only to the generation that took the oath, not their descendants.
拉巴·巴尔·巴尔·哈纳 传 拉比约哈难 说：埃波月十五日是旷野里以色列人的死亡止息之日。探子之罪以后，那一代被判死在旷野；死亡未止息时，神的话不临到摩西，如经上说：「打仗的人从民中灭尽死亡以后，耶和华晓谕我说」——到那一代末一人死了，神的话才临到我。众人见这禁令解除，就立那日为永久的欢乐之日。
拉巴·巴尔·巴尔·哈纳 说 拉比约哈难 说：埃波月十五日是旷野里以色列人的死亡止息的日子。
Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The fifteenth of Av was the day on which the deaths of the Jews in the wilderness ceased.
出埃及的整一代都已死去，正如夫子所说：在探子的罪之后——那一代以色列人因这罪被判死在旷野——只要旷野里以色列人的死亡还没有止息，神的话就不临到摩西，正如经上所说：「打仗的人从民中灭尽死亡以后，耶和华晓谕我说」（申命记 2:16–17）。
The entire generation that had left Egypt had passed away, as the Master said: After the sin of the spies, on account of which the Jews of that generation were sentenced to die in the wilderness, as long as the death of the Jews in the wilderness had not ceased, God’s speech did not come to Moses, as it is stated: “And it came to pass, when all the men of war were consumed and dead from among the people, that the Lord spoke to me, saying” (Deuteronomy 2:16–17).
这表明：只有到那时，那一代末一个人死了以后，神的话才传给了我，就是摩西；在此以前却没有。
This indicates that only then, after the last member of that generation had died, was God’s speech delivered to me, i.e., Moses, but not beforehand.
当以色列民发觉神不与摩西说话的定命已经解除，他们就立那一日为一个永久的欢乐之日。
When the Jews realized that the decree that God would not speak to Moses had been lifted, they established that day as a permanent day of rejoicing.
乌拉 说：埃波月十五日是以拉的儿子何细亚王撤去尼八的儿子耶罗波安设在路上的守卫之日，那些守卫是为拦阻以色列民上耶路撒冷守朝圣节期。何细亚说……（下接 31a）
乌拉 说：埃波月十五日是以拉的儿子何细亚王撤去尼八的儿子耶罗波安设在路上的守卫的日子，耶罗波安设他们，是为叫以色列民不上耶路撒冷去守朝圣节期。
Ulla said: The fifteenth of Av was the day on which King Hoshea, son of Ela, canceled the guards that Jeroboam, son of Nevat, placed on the roads so that the Jews would not ascend to Jerusalem for the pilgrim Festival.
而以拉的儿子何细亚说……
And Hoshea, son of Ela, said