(From Life and
Times of Jesus the Messiah （从生活和所处时代的耶稣弥赛亚
by Alfred Edersheim, 1886, Appendix
XVII)由阿尔弗雷德edersheim ， 1886年，附录十七）
The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud.这个可怕的夸张意见的犹太教士，并为之生生不息，繁琐的规则约安息日得到最好的教训，从简单的分析研究mishnah ，作为进一步解释，并扩大了在耶路撒冷犹太法典。 [The Jerusalem Talmud is not only the older and the shorter of the two Gemaras, but would represent most fully the Palestinian ideas.] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given. [耶路撒冷犹太法典不仅是老年人和较短的两个gemaras ，但将代表最充分的巴勒斯坦想法。 ]为此简要分析了什么是， confessedly ，最困难的时期之一tractates可以在这里获得。
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Thus, supposing a number of small private houses to open into a common court, it would have been unlawful on the Sabbath to carry anthing from one of these houses into the other.因此，假设一些小型私人房子开成一个共同的法院，如果有不法就安息日进行参选的，从一个房子到另一方。 This difficulty is removed if all the families deposit before the Sabbath sone food in the common court, when 'a connection' is established between the various houses, which makes them one dwelling.这个困难是如果除去所有家庭存款之前安息日玫瑰食品在普通法院时， '连接' ，是建立了各部门之间的房屋，从而使它们成为一户居民家。 This was called the 'Erubh of Courts.'这被称为' erubh法院。 Similarly, an extension of what was allowed as a 'Sabbath journey' might be secured by another 'commixture,' the 'Erubh' or 'connection of boundaries.'同样，延长是什么让一个『安息日旅程'可能被担保的另一个' commixture ， ' ， ' erubh '或'方面的界限。 An ordinary Sabbath day's journey extended 2,000 cubits beyond one's dwelling.一个普通的安息日的旅程延长， 2000年以后肘一个人的住所。 [On the Sabbath journey, and the reason for fixing it at a distance of 2,000 cubits, see Kitto's Cyclop. [对安息日的征程中，其原因就确定它在距离2000年肘，见kitto的cyclop 。 (last ed.) 'Sabbath way,' and 'The Temple and its Services,' p. （最后版） '安息日方式' ， '庙及服务的详情， '页 148.] 148 。 ]
But if at the boundary of that 'journey' a man deposited on the Friday food for two meals, he thereby constituted it his dwelling, and hence might go on for another 2,000 cubits.但是，如果在边境的'旅程'一名男子交存于周五食品为两饭，他从而构成了他的住所，并因此可能还要再2000年肘。 Lastly, there was another 'Erubh,' when narrow streets or blind alleys were connected into 'a private dwelling' by laying a beam over the entrance, or extending a wire or rope along such streets and allwys.最后，还有一个' erubh ， '时，狭窄的街道或小巷盲人被连接成'一个私人住家'奠定了束超过入口处，或延长电线或绳子沿着这些街道和allwys 。 This, by a legal fiction, made them 'a private dwelling,' so that everything was lawful there which a man might do on the Sabbath in his own house.这一点，法律上的假定，使他们'一个私人住宅，从而使一切是合法的，有一名男子可能做安息日在自己的房子。
Without discussing the possible and impossible questions about these Erubin raised by the most ingenious casuistry, let us see how Rabbinism taught Israel to observe its Sabbath.没有讨论的可能和不可能的问题，对这些erubin所提出的最巧妙疑论，让我们来看看如何rabbinism教导以色列，以观察它的安息日。 In not less than 24 chapters, [In the Jerusalem Talmud a Gemara is attached only to the first 20 chapters of the Mishnic tractate Shabbath; in the Babylon Talmud to all the 24 chapters.] matters are seriously discussed as of vital religious importance, which one would scarcely imagine a sane intellect would seriously entertain.在不低于24章， [在耶路撒冷犹太法典一gemara附仅头20章的mishnic tractate shabbath ;在巴比伦塔木德经所有24个章节。 ]事项认真讨论，作为重要的宗教重要性，其中一，将几乎想象一个正常人的理智，将严重的娱乐节目。 Through 64.5 folio columns in the Jerusalem, and 156 double pages of folio in the Babylon Talmud does the enumeration and discussion of possible cases, drag on, almost unrelieved even by Haggadah.通过64.5页码栏目在耶路撒冷，和156双页的页码在巴比伦塔木德经不枚举，并讨论可能的情况下，再拖下去，几乎是长期甚至haggadah 。 [I have counted about 33 Haggadic pieces in the tractate.] [我曾约33 haggadic件在tractate 。 ]
The Talmud itself bears witness to this, when it speaks (no doubt exaggeratedly) of a certain Rabbi who had spent no less than two and a half years in the study of only one of those 24 chapters!犹太法典本身证明了这一点，当它谈论（毫无疑问exaggeratedly ）的某一个拉比用了不得少于两年半内，在学习中，只有其中一人24个章节！ And it further bears testimony to the unprofitableness of these endless discussions and determinations.同时也进一步印证了unprofitableness这些无休止的讨论和决定。 The occasion of this is so curious and characteristic, that it might here find mention.值此，这是非常奇怪和特点，它可能在这里找到一提。 The discussion was concerning a beast of burden.讨论是关于兽的负担。 An ass might not be led out on the road with its covering on, unless such had been put on the animal previous to the Sabbath, but it was lawful to lead the animal about in this fashion in one's courtyard.是愚蠢的事物未必为首列于道路，其覆盖，除非这种已被提上了动物前，以安息日，但它是合法的带领动物约在此时装在自己的庭院。 [In the former case it might be a burden or be lead to work, while in the latter case the covering was presumably for warmth.] The same rule applied to a packsaddle, provided it were not fastened on by girth and backstrap. [就前者而言，它可能是一种负担，或者导致工作，而在后一种情况下，涵盖大概是为温暖。 ]这项规定同样适用于一个packsaddle ，只要它不被系上围及backstrap 。
Upon this one of the Rabbis is reported as bursting into the declaration that this formed part of those Sabbath Laws (comp. Chag. i. 8) which were like mountains suspended by a hair' (Jer. Shabb. 7b).这其中的拉比报道，由于爆破进入声明说，这一组成部分，这些法律安息日（ comp. chag一8 ） ，其中如山暂停，由一名头发' （ jer. shabb 。 7B条） 。 And yet in all these wearisome details there is not a single trace of anything spiritual, not a word even to suggest higher thoughts of God's holy day and its observance,然而，在所有这些疲倦细节不存在一个单一的微量元素有什么精神，没有片言只字，甚至暗示更高的思想上帝的圣日和遵守，
The tractate on the Sabbath begins with regulations extending its provisions to the close of the Friday afternoon, so as to prevent the possiblity of infringing on the Sabbath itself, which commenced on the Friday evening.该tractate对安息日始于规章延长其规定就要结束了周五下午，以防止方法可行侵犯安息日本身，它开始于周五傍晚。 As the most common kind of labour would be that of carrying, this is the first point discussed.作为最常见的一种劳动，将是携带，这是第一点讨论。 The Biblical Law forbade such labour in simple terms (Ex. 36:6; comp. Jer. 17:22).圣经中的法律禁止这类劳工简单来说（如： 36:6 ;可比。张哲。 17时22分） 。 But Rabbinism developed the prohibition into 8 special ordinances, by first dividing 'the bearing of a burden' into two separate acts, lifting it up and putting it down, and then arguing that it might be lifted up or put down from two different places, from a public into a private, or from a private into a public place.但rabbinism发达禁止进入的8项特别条例中，第一次划分'承载了一个包袱'分成两个独立的行为，解除了把它放下，然后他说，这种可能被取消或放下从两个不同的地方，从公共到私人，或从私人到公众场所进行。
Here, of course, there are discussions as to what constituted a 'private place' and 'a public place'; 'a wide space,' which belongs neither to a special individual or to a community, such as the sea, a deep wide valley, or else the corner of a property leading out on the road or fields, and, lastly, a 'legally free place.'在这里，当然，也有讨论，至于什么构成了'私人地方'和'公众地方' ; '广阔的空间， '属于既不是一个特殊的个人或一个社区，如大海，深宽山谷，否则一个角落，一间地产领导列于道路或领域，并在最后一环，在法律上自由的地方。 [Such a free place must cover less than four square cubits, for ex., a pillar would be such. [这样一个自由的地方，必须支付不少于4平方米，肘，当然，一个支柱，将此类。 To this no legal determination would apply.这并没有从法律上确定将适用。 The 'wide space' is called Karmelith. '广阔的空间'就是所谓karmelith 。 The Mishnah, however, expressly mentions only the 'private' and the 'public' place (or 'enclosed' and 'open'), although the Karmeilth was in certain circumstances treated as 'public,' in others as 'private' property.该mishnah ，但是，明确提到，只有'私营'和'公众' （或'封闭式'和'开放' ） ，虽然karmeilth是在某些情况下，被视为'公共' ，他人的私人财产。 The explanation of the terms and legal definitions is in Jer.该解释的条款和法律上的定义，是在哲。 Shabb. shabb 。 12d; 13a; Shabb. 12 D ; 13A条; shabb 。 6a, b; Toseft. A或B组; toseft 。 Shabb. shabb 。 1.] Again, a 'burden' meant, as the lowest standard of it, the weight of 'a dried fig.' 1 。 ]又一个'包袱'的意思，作为最低标准的，重量'干图。
But if 'half a fig' were carried at two different times, lifted or deposited from a private into a public place, or vice versa, were these two actions to be combined into one so as to constitute the sin of Sabbath desecration?但如果'半年图'进行了两个不同时代，解除或存放来自私人成为一个公共场所，或反之亦然，这两项行动合并成一个，从而构成了单的安息日的亵渎？ And if so, under what conditions as to state of mind, locality, etc.?若然，在什么情况下，以精神状态，地点等？ And, lastly, how many different sins might one such act involve?以及最后一点，有多少不同的罪过之一，可能是这种行为涉及？
To give an instance of the kind of questions that were generally discussed: the standard measure for forbidden food was the size of an olive, just as that for carrying burdens was the weight of a fig.举一个实例，什么样的问题，被普遍讨论的问题有：标准措施禁止粮食规模的橄榄树，正如说，为贯彻负担是重的A图。 If a man swallowed forbidden food of the size of half an olive, rejected it, and again eaten of the size of half an olive, he would be guilty, because the palate had altogether tasted food to the size of a whole olive; but if one had deposited in another locality a burden of the weight of a half a fig, and removed it again, it involved no guilt, becuause the burden was altogether only of half a fig, nor even if the first half fig's burden had been burnt and then a second half fig introduced.如果一个男人吞噬禁止食物的大小，半橄榄后，拒绝它，并一再自食的大小，有一半的橄榄树，他将被判有罪，因为腭部共尝到食物大小相当于一整个橄榄，但如果一位曾存放在异地包袱的重量，在长达半个世纪的无花果，并取消它再次，它涉及任何罪恶感， becuause负担是总共只有半年的图，甚至也不如上半年，图的负担，已被烧焦那么下半年图介绍。 Similarly, if an object that was intended to be worn or carried in front had slipped behind it involved no guilt, but if it had been intended to be worn or carried behind, and it slipped forward, this involved guilt, as involving labor.同样，如果一个对象，目的是要被拖垮，或进行在前面已经下滑背后牵涉没有内疚，但如果它已打算佩戴或携带抛在后面，它下滑着，这涉及罪恶感，因为涉及劳动。
Similar difficulties were discussed as to the reverse.类似的困难进行了讨论，以相反。 Whether, if an object were thrown from a private into a public place, or the reverse.否，如果一个物体被从私人到公共场所，或相反。 Whether, if an object was thrown into the air with the left, and caught again in the right hand, this involved sin, was a nice question, though there could be no doubt a man incurred guilt if he caught it with the same hand which it had been thrown, but he was not guilty if he caught it in his mouth, since, after being eaten, the object no longer existed, and hence catching with the mouth was as if it had been done by a second person.否，如果一个物体被抛掷到空中，与左，先后将再次在右手，这涉及罪过，是一个有趣的问题，虽然有可能是没有疑问的一名男子引起罪恶感，如果他喜爱摄影，它具有相同的手它已被抛出，但他不认罪，如果他被捕，在他的口中，自后，被吃掉，对象不再存在，因此追赶与嘴就好象是做了第二次的人。
Again, if it rained, and the water which fell from the sky were carried, there was no sin in it; but if the rain had run down from a wall it would involve sin.再次，如果下雨，水属于从天空进行，不存在单在资讯科技，但如果下雨，遇到了从墙上这会涉及单。 If a person were in one place, and his hand filled with fruit, he would have to drop the fruit, since if he withdrew his full hand from one locality into another, he would be carrying a burden on the Sabbath.如果一个人在一个地方，他的手充满了水果，他将不得不辍学生果，因为如果他撤回他的手全部从一个地方到另外，他将随身携带的负担安息日。 It is needless to continue the analysis of this casuistry.这是毋庸继续分析这一决疑。 All discussions to which we have referred turn only on the first of the legal canons in the tractate 'Sabbath.'所有讨论中，以我们所提到的，只有把关于第一个法律炮，在tractate '安息日。
They will show what a complicated machinery of merely external ordinances traditionalism set in motion; how utterly unspritual the whole system was, and how it required no small amount of learning and ingenuity to avoid commiting grevious sin.它们将展示怎样一个复杂机械的，只是外部条例的传统定在议案;如何完全unspritual整个系统，以及如何不需要少量的学习和创造力，以避免grevious单。 In what follows we shall only attmept to indicate the leading points in the Sabbath legislation of the Rabbis.在下文中我们将只attmept以显示领导分中的安息日立法的拉比。 Shortly before the commencement of the Sabbath (late on Friday afternoon) nothing new was to begun; [Here such questions are raised as what constitutes the beginning, for ex., of shaving or a bath] the tailor might no longer go out with his needle, nor the scribe with his pen; nor were clothes to be examined by lamp light.前不久展开的安息日（晚于周五下午）了无新意，是开始; [这里等问题，提出了什么构成了开始时，恩，对剃或洗澡]裁缝可能已不再走出去与他的针，也没有文士与他的笔，也没有被衣服加以研究灯光。 A teacher might not allow his pupils to read, if he himself looked on the book.老师可能不会允许他的学生阅读，如果他自己看这本书。 All these are pracautionary measures.所有这些都是pracautionary措施。
The tailor or scribe carrying his ordinary means of employment, might forget the advent of the holy day; the person examining a dress might kill insects, [To kill such vermin is, of course, strictly forbidden (to kill a flea is like a camel).裁缝或文士进行平凡，就业方式，可能会忘记的来临了神圣的日子;人身检查的着装可能杀死昆虫， [杀死这种害虫的，当然是严格禁止（杀跳蚤就像一只骆驼） 。 Rules are given how to dispose of such insects.规则给出如何处置这种昆虫。 On the same occasion some curious ideas are broached as to the transformation of animals, one into another.] which is strictly forbidden on the Sabbath, and the teacher might move the lamp to see better, while the pupils were supposed to be so zealous as to also do this.在同一场合的一些好奇的想法是broached以改造动物，一到另一国。 ]是严禁对安息日，老师可能会动议，灯下看好过了，而学生原本应该如此热心为也做到这一点。
These latter rules, we are reminded, were passed at a certain celebrated discussion between the schools of Hillel and Shammai, when the latter were in the majority.这后者的规则，提醒我们，通过在某一个著名的讨论与学校的hillel和shammai ，当后者则是大多数。 On that occasion also opposition to the Gentiles was carried to its farthest length, and their food, their language, their testimony, their presence, their intercourse, in short, all connection with them denounced.那一次，也反对外邦人进行其最远的时间，以及他们的食物，他们的语言，他们的证词，他们的存在，他们的交往中，总之，所有与他们谴责。 The school of Shammai also forbade to make any mixture, the ingredients of which would not be wholly dissolved and assimilated before the Sabbath.学校的shammai也不准作任何混合物，成分不会完全溶解和吸收了前安息日。 Nay, the Sabbath law was declared to apply even to lifeless objects.不仅如此，安息日依法宣告申请，甚至没有生命的物体。 Thus, wool might not be dyed if the process was not completed before the Sabbath.因此，羊毛可能不染，如果这一进程尚未完成之前，安息日。 Nor was it even lawful to sell anything to a heathen unless the object would reach its destination before the Sabbath, nor to give to a heathen workman anything to do which might involve him in Sabbath work.它也不是合法的，甚至到任何东西卖给一个异教徒，除非该物体到达目的地之前安息日，也没有给一个异教徒工人都没有刊登，其中可能还涉及到他在安息日工作。
Thus, Rabbi Gamialiel was careful to send his linen to be washed three days before Sabbath.因此，拉比gamialiel谨慎派他的床单被洗3天前安息日。 But it was lawful to leave olives or grapes in the olive or wine press.但它是合法的，以休假橄榄或葡萄橄榄或葡萄酒。 Both schools were agreed that, in roasting or baking, a crust must have been formed before the Sabbath, except in case of the Passover lamb.这两所学校均一致认为，在焙烧或烘烤，必须地壳已形成之前安息日，除在案件的逾越节羔羊。 The Jerusalem Talmud, however, modifies certain of these rules.耶路撒冷犹太法典，但是，修改某些规则。 Thus the prohibition of work by a heathen only applies if they work in the house of the Jew, or at least in the same town with him.因此，禁止工作，由一个异教徒仅适用，如果他们的工作，在众议院中的犹太人，或者至少是在同一个城市同他。 The school of Shammai, however, went so far as to forbid sending a letter by a heathen, not only on a Friday or on a Thursday, but even sending it on a Wednesday, or to embark on the sea on these days.学校的shammai ，然而，竟然以禁止发送信件由一个异教徒，而不是只在周五或在一个周四的，但即使送一个周三，或走上海在这两天。
It being assumed that the lighting of the Sabbath lamp was a law given to Moses on Mount Sinai, the Mishnah proceeds, in the second chapter of the tractate on the Sabbath, to discuss the substances of which respectively the wick and the oil may be composed, provided always that oil which feeds the wick is not put in a seperate vessel, since the removal of that vessel would cause the extinction of tha lamp, which would involve a breach of the Sabbath law.它被假定照明的安息日灯是一种对法律的解释，摩西在西奈山， mishnah收益，在第二章的tractate对安息日，以讨论物质，其中分别灯芯和油，可组成，总是提供石油，其中饲料烛芯，是不是把在一个单独的容器，因为取消该船将导致灭绝的临屋的灯，将涉及违反安息日的规定。 But if the light were extinguished from fear of the Gentiles, of robbers, or of an evil spirit, or in order that one dangerously ill might go to sleep, it involved no guilt.但是，如果光线被扑灭，免于恐惧的外邦人的劫匪，还是一个邪恶的精神，是为了一个危险的病患可能进入睡眠状态，它涉及任何罪恶感。 Here, many points in casuistry are discussed, such as whether twofold guilt is incurred if in blowing out a candle its flame lights another.在这里，许多共同点，在决疑讨论，如是否有双重的罪恶感是招致如果吹了蜡烛，它的火焰灯。
The Mishnah here diverges to discuss the other commandments, which, like that of lighting the Sabbath lamp, specially devolve on women, on which occasion the Talmud broaches some curious statements about the heavenly Sanhedrin and Satan, such as that it is in moments of danger that the Great Enemy brings accusations against us, in order to ensure our ruin; or this, that on three occasions he specially lies in ambush: when one travel after the fast (Day of Atonement), that the Jewish proverb had it: 'When you bind your Lulabh [The Lulabh consisted of a palm with myrtle and willow branch tied on either side of it, which every worshipper carried on the Feast of Tabernacles ('Temple and its Services,' p. 238).] (at the Feast of Tabernacles) bind also your feet', as regards a sea voyage (Jer. Shabb. 5b, Ber.R 6).该mishnah这里与众不同讨论其他诫命，其中一样，对照明的安息日灯，特别是下放对妇女，其中一次，犹太法典刀有些好奇报表关于天朝公会和撒旦，如它是在危难时刻这是伟大的敌人带来的指控，对我们不利，以确保我们的绝路，或本，即在三个不同场合，他特意在于埋伏：当一个人的旅行后，快速（赎罪日） ，即犹太人的一句谚语了： '当你约束你的lulabh [ lulabh包括一个与棕榈默特尔和杨柳科并列两侧，其中每进行媚就住棚节（ '庙及服务的详情， '第238页） 。 ] （在盛宴的这节）的约束，同时也是您的脚' ，至于海上航程（ jer. shabb 。五十亿， ber.r 6 ） 。
The next two chapters in the tractate on the Sabbath discuss the manner in which food may be kept warm for the Sabbath, since no fire might be lighted.未来两章在tractate对安息日，讨论以何种方式在食品，可保持温暖，为安息日，因为没有任何火警可能被点燃。 If the food had been partially cooked, or was such as would improve by increased heat, there would be temptation to attend to the fire, and this must be avoided.如果食物已经部分煮熟，又或如将提高增加热量，就不会有这种诱惑出席向消防，而这必须加以避免。 Hence the oven immediately before the Sabbath only to be heated with straw or chaff; if otherwise, the coals were to be removed or covered with ashes.因此，烤箱，立即前安息日不但要加热用稻草或谷壳;不然，煤被拆除或布满灰烬。 Clothes ought not to be dried by the hot air of a stove.衣服不应受到干燥炎热的空气一炉。 At any rate, care must be taken that neighbours do not see it.无论如何，必须注意的邻居不这样看。 An egg may not be boiled by putting it near a hot kettle, nor in a cloth, nor sand heated by the sun.一个鸡蛋可能不是开水把它附近的一个热点水壶，也没有在一块布，也砂加热太阳。 Cold water might be poured on warm, but not the reverse (at least such was the opinion of the school of Shammai), nor was it lawful to prepare either cold or warm compresses.冷水可能就倾注热情，但不是相反（至少这是舆论对学校的shammai ） ，它也不是合法的准备无论是冷或热压缩。
'Nay, a Rabbi went so far as to forbid throwing hot water over one's self, for fear of spreading the vapour, or of cleaning the floor thereby! '不，一名犹太拉比竟然以禁止投掷热水超过一个人的自我，怕蔓延的蒸气，或清洗地板，从而！ A vessel might be put under a lamp to catch the falling sparks, but no water might be put into it, because it was not lawful to extinguish a light.船只可能被划归一盏灯，以赶上下降火花，但没有水可能被投入它，因为它是不合法的，以扑灭轻。 Nor would it have been allowed on the Sabbath to put a vessel to receive the drops of oil that might fall from the lamp.也不会被允许在安息日把一艘船接几滴油可能属于从灯。 Amomg many other questions raised was this: whether a parent might take his child in his arms. amomg许多其他方面的问题是：是否有家长可能采取的，他的孩子在他的胳膊。 Happily, Rabbinic literally went so far as not only to allow this, but even, in the supposed case that the child might happen to have a stone in its hands, although this would involve the labour of carrying that stone!令人高兴的是， rabbinic从字面上去，就不仅使这一点，但即使是在假定的情况下该名儿童可能发生的事有一个石头在自己手，虽然这会涉及到劳工的贯彻这石头！ Similarly, it was declared lawful to lift seats, provided they had not, as it were, four steps, when they must be considered as ladders.同样，它被宣布为合法解除席位，如果他们没有，因为它被分为四个步骤，当他们必须被视为梯子。
But it was not allowed to draw along chairs, as this might produce a rut of cavity, although a little carriage might be moved, since the wheels would only compress the soil but not produce a cavity (comp. on the Bab. Talmud, Shabb. 22a;46; and Bets. 23b).但不是被允许提请沿着椅子，因为这可能会产生车辙的空腔，虽然有点载运可能被提出后，由于车轮只会压缩土壤，但并没有出示腔（ comp.对2000年银行业。犹太法典， shabb 。 22A条; 46和投注。 23B条） 。 Again, the question is discussed, whether it is lawful to keep the food warm by wrapping around a vessel certain substances.再次，我的问题是讨论的，不论是合法的，以保持食物温暖围绕船只某些物质。 here the general canon is, that all must be avoided which would increase the heat: since this would be to produce some outward effect, which would be equivalent to work.在这里，一般是佳能公司，即所有必须避免这将增加热量：由于这会产生一些外向效应，这将等同于工作。
In the fifth chapter of the tractate we are supposed to begin the Sabbath morning.在第五章的tractate我们要开始安息日早晨。 Ordinarily, the first business of the morning would, of course, have been to take out the cattle.通常，第一个业务的早晨，当然，已经采取了牛。 Accordingly, the laws are now laid down for ensuring Sabbath rest to the animals.因此，法律的，现在订为确保安息日，其余动物。 The principle underlying these is, that only what serves as ornament, or is absolutely necessary for leading out or bringing back animals, or for safety, may be worn by them; all else is regarded as a burden.基本原则是，只有什么充当装饰品，或者是绝对必要的领导或带回动物，或为安全起见，可能会被拖垮，由他们来主宰;一切的是被视为一种负担。 Even such things as might be put on to prevent the rubbing of a wound, on other possible harm, or to distinguish an animal, must be left aside on the day of rest.即使这样的事情可能投放，以防止摩擦的伤口，对其他可能造成的损害，或区分动物，必须留待就一天休息。
Next, certain regulations are laid down to guide the Jew when dressing on the Sabbath morning, so as to prevent his breaking its rest.其次，某些法规规定，以指导犹太人的时候，敷料对安息日上午，以防止他的突破，其休息。 Hence he must be careful not to put on any dress which might become burdensome, nor to wear any ornament which be might put off and carry in his hand, for this would be a 'burden.'因此他必须小心，不要把任何服饰，其中有可能成为累赘，也没有佩戴任何饰品，其中有可能被推迟进行，在他的手，因为这将是一个负担。 A woman must not wear such headgear as would require unloosing before taking a bath, nor go out with such ornaments as could be taken off in the street, such as a frontlet, unless it is attached to the cap, nor with a gold crown, nor with a necklace or nose ring, nor with rings, nor have a pin [Literally, a needle which has not an eylet.女人也不可穿这样的头饰，因为将需要unloosing才洗澡，也没有走出这样的手饰，可采取过在大街上，如一个frontlet ，除非它是附在上限，但也不是一个金冠，也不是一个项链或鼻响，也没有与戒指，也有针[从字面上来看，针头已不是一个eylet 。 Of course, it would not be lawful for a modern Jew, if he observe the Rabbinic Law, to carry a stick or a pencil on the Sabbath, to drive, or even to smoke.] in her dress.当然，它不会是合法的，为一个现代化的犹太人，如果他观察rabbinic法律，对我进行棍棒或铅笔对安息日，自己驾车，或什至浓烟。 ]在她的裙。 The reason for this prohibition of ornaments was, that in their vanity women might take them off to show them to their companions, and then, forgetful to the day, carry them, which would be a 'burden.'原因是这项禁令的首饰是，在他们的虚荣心妇女可能采取的这些飞机向他们展示自己的同伴，然后，健忘，以一天，加以发扬光大，这将是一个负担。
Women are also forbidden to look in the glass on the Sabbath, because they might discover a white hair and attempt to pull it out, which would be a grievous sin; but men ought not to use lookingglasses even on weekdays, because it was undignified.妇女，也不得看，在玻璃上的安息日，因为他们可能会发现一个白头发，并试图拉出来，这将是一个悲痛单，但男性不应该使用lookingglasses即使是平日，因为这是有损尊严。 A woman may walk about her own court, but not in the streets, with false hair.一名女子，可步行约她自己的法院，而不是在街道上，以虚假的头发。 Similarly, a man was forbidden to wear on the Sabbath wooden shoes studded with nails, or only one shoe, as this would involve labour; nor was he to wear phylacteries nor amulets, unless, indeed, they had been made by competent persons (since they might lift them off in order to show the novelty).同样地，一名男子被禁止穿安息日木制鞋studded铁钉，或只有一个鞋，因为这将涉及劳动，也不是他穿phylacteries也不护身符，否则，事实上，他们已经取得了由合资格人士（自他们可能解除它们赶走，以示其新颖性） 。 Similarly, it was forbidden to wear any part of a suit of armour.同样，它被禁止穿任何部分西装的盔甲。 it was not lawful to scrape shoes, escept perhaps with the back of a knife, but they might be touched with oil or water.这是不合法的买鞋子， escept也许后面有一把刀，但他们可能触及与油或水。
Nor should sandals be softened with oil, because that would improve them.也不应凉鞋被软化油，因为那将不断改善。 It was a very serious question, which led to much discussion, what should be done if the tie of a sandal had broken on the Sabbath.这是一个十分严肃的问题，而导致多次讨论后，应该怎样做，如果配合一个凉鞋打破了关于安息日。 A plaster might be worn, provided its object was to prevent the wound from getting worse, not to heal it, for that would have been a work.膏药可能会被拖垮，只要其目的是为了防止伤口从越来越差，而不是医治它，因为这会一直工作。 Ornaments which could not easily be taken off might be worn in one's courtyard.首饰是不能轻易被取下，可能被拖垮，在自己的庭院。 Similarly, a person might go about with wadding in his ear, but not with false teeth nor with a gold plug in the tooth.同样，一个人可以去与填料在他的耳朵，而不是虚假的牙齿，也与金插齿。 If the wadding fell out of the ear, it could not be replaced.如果填料跌出耳朵里，它不能被取代。 Some indeed, thought that its healing virtues lay in the oil in which it had been soaked, and which had dried up, but others ascribed them to the wrath of the wadding itself.其实有些问题，认为其愈合的美德在于石油，其中已湿透，而且已经干涸，但另一些属于他们的震怒了填料本身。 In either case there was danger of healing, of doing anything for the purpose of a cure, and hence wadding might not be put into the ear on the Sabbath, although if worn before it might be continued.在这两种情况下有危险的愈合情况，一切都无从谈起为目的的一种治疗，并因此填料可能无法放进耳朵，而且对安息日，但如果佩戴之前，它可能会继续保留。
Again, as regarded false teeth: they might fall out, and the wearee might then lift and carry them, which would be sinful on the Sabbath.同样地，把镶假牙：它们可能属于列，并wearee可能，然后解除，并加以发扬光大，这将是罪孽深重就安息日。 But anything which formed part of the ordinary dress of a person might be worn also on the Sabbath, and children whose ears were being bored might have a plug put into the hole.但任何组成部分的普通工作服的人，可能被拖垮，也对安息日，和儿童，他们的耳朵被钻孔可能有堵塞放进洞。 It was also allowed to go about on crutches, or with a wooden leg and children might have bells on their dresses; but it was prohibited to walk on stilts, or to carry any heathen amulet.它也允许去拐杖行走，或与木腿和儿童可能有编钟就其衫裙，但它被禁止走高跷，或进行任何异教徒的护身符。 The seventh chapter of the tractate contains the most important part of the whole.第七章对tractate包含了最重要的部分的整体。 It opens by laying down the principle that, if a person has either not known, or forgotten, the whole Sabbath law, all the breaches of it which he has committed during ever so many weeks are to be considered as only one error or one sin.它揭开了放下原则，即，如果一个人要么不知道或忘记了，整个安息日法规定，所有违规的，这其中，他已承诺在任何时候都那么多星期，也应视为只有一个错误或一个单。
If he has broken the Sabbath law by mistaking the day, every Sabbath thus profaned must be atoned for; but he has broken the law because he thought that what he did was permissible, then every separate infringement constitutes a separate sin, although labors which stand related as species to the genus are regarded as only one work.如果他打破了安息日法以为每天，每安息日的亵渎，因此必须有血气的，但他已经违反法律，因为他认为他的所作所为是允许的，则每个单独的侵权行为构成一个单独的单，虽然劳动力，其中的立场相关作为种属，被视为只有一个工作。
It follows, that guilt attaches to the state of mind rather than to the outward deed. Next, 39 chief or 'fathers' of work (Aboth) are enumerated, all of which are supposed to be forbidden in the Bible.它如下，即有罪重视精神状态，而不是向外好事。 明年， 39行政或'爸爸'的工作（ aboth ）列举，所有这一切都是要被禁止在圣经。 They are: sowing, ploughing, reaping, binding sheaves, threshing, winnowing, sifting (selecting), grinding, sifting in a seive, kneading, baking; shearing the wool, washing it, beating it, dyeing it, spinning, putting it on the weaver's beam, making a knot, undoing a knot, sewing two stitches, tearing in order to sew two stitches; catching deer, killing, skinning, salting it preparing its skin, scraping off its hair, cutting it up, writing two letters, scraping in order to write two letters; building, pulling down, extinguishing fire, lighting fire, beating with the hammer, and carrying from one possession into the other. 他们分别是：播种，耕耘，收获，有约束力层，脱粒，难得一，筛选（选择） ，研磨，过筛，在seive ，揉，烘焙;剪羊毛，清洗，打它，染色，纺纱，把它该维夫的光束，使结，取消一个结，缝纫两个缝线，拆除，以缝合两针;捕鹿，杀，剥皮，腌制，它准备，其皮肤，刮痧其头发，割了，写两封信，刮痧，以写两封信;大楼拉低，灭火，生火，殴打与锤，并手持一管到另一方。
The number 39 is said to represent the number of times that the word 'labour' occurs in the Bibical text, and all these Aboth or 'fathers of work are supposed to be connected with some work that had been done about the Tabernacle, or to be kindred to such work.有多少39 ，据说代表了很多次字， '劳动'是发生在bibical文本，而所有的这些aboth或'父亲的工作，是为了与一些工作，已完成了大约帐幕，或被骨肉这类工作。 Again, each of these principal works involved the prohibition of a number of others which were derived from them, and hence called their 'descendants' (toledoth).再次，上述各主要工程涉及禁止另一些人，其中来自他们，因此他们的所谓'子孙' （ toledoth ） 。 The 39 principal works have been arranged in four groups: the first (1 - 11) referring to the preparation of bread; the second (12 - 24) all connected with dress; the third (25 - 33) all connected with writing; and the last (34 - 39) to all the work necessary for a private house. 39个主要工程安排在四组：第一（ 1 -1 1） ，是指编制面包;第二（ 1 2- 24 ）所有与服饰;第三届（2 5 -3 3）所有与写作;上次（ 34 -3 9） ，以所有必要的工作，为一所私人住宅。
Another Rabbi derives the number 39 (of these Aboth) from the numerical value of the initial word in Exod.另一个拉比源自人数39 （这些aboth ） ，从数值上的初始字exod 。 35:1, although in so doing he has to change the last letter 'the' into 'a' to make 39). 35:1 ，但在这样做时，他已改变最后一个字母' ， '变成了' A ' ，使39 ） 。 [The Rabbis contend for the lawfulness of changing 'the' into 'a' for the sake of an interpretation. [拉比争夺合法性的转变' ， '变成了' A '为求作出解释。 Sop expressly here (Jer. Shabb. 9b) and in Jer.燮明文这里（ jer. shabb 。 9B条） ，并在哲。 Peah 20b into Lev. peah 20B条到列弗。 19:24).] Further explanations must here be added. 19时24分） 。 ]进一步的解释，必须在这里得到补充。 If you scatter two seeds, you have been sowing.如果你散步两个种子，你一直播种。 In general, the priciple is laid down, that anything by which the ground may be benefited is to be considered a 'work' or 'labour,' even if it were to sweep away or to break up a clod of earth.一般来说，原则是订下的，即任何决议，其中地面可以受益的是被视为一个'工作'或'劳动'即使它被扫除或突破了寒地。 Nay, to pluck a blade of grass was a sin.不仅如此，以采摘刀片的草是一种罪过。 Similarly, it was sinful labour to do anything that would promote the ripening of fruits, such as to water, or even to remove a withered leaf.同样，它是罪孽深重的劳工做任何表示，将推动催熟的水果，例如水，或什至以清除干枯叶。
To pick fruit, or even to lift it from the ground, would be like reaping.以采摘水果，或什至电梯，它由地面上，就可以如收获。 If for example, a mushroom were cut, there would be twofold sin, since by the act of cutting, a new one would spring in its place.如果例如，一个蘑菇被切断，就不会有双重罪过，因为该法的切割，一个新的春天，将在它的位置。 According to the Rabbis of Caesarea, fishing, and all that put an end to life, must be ranked with harvesting.据拉比的caesarea ，钓鱼，并全部杜绝生活中，一定要排在同收获。 In connection with the conduct of the disciples in rubbing the ears of corn on the Sabbath, it is interesting to know that all work connected with food would be classed as one of the toledoth, of binding into sheaves.涉嫌与操守的弟子，在搓耳玉米对安息日，有趣的是，要知道，所有的工作与食品将被列为其中的toledoth ，有约束力的成层。 If a woman were to roll wheat to take away these husks, she would be guilty of sifting with a sieve.如果一个女人被轧辊小麦端掉这些外皮，她将是有罪的筛选，以筛。 If she were rubbing the ends of the stalks, she would be guilty of threshing.如果她被搓完的秸秆，她将是有罪的脱粒。 Is she were cleaning what adheres to the side of a stalk, she would be guilty of sifting.是她被清洗什么，坚持以方一秆，她就犯了筛选。 If she were brushing the stalk, she would be guilty fo grinding.如果她被刷柄，她将被判有罪磨削。 If she were throwing it up in her hands, seh would be guilty of winnowing.如果她被抛起来，在她的手中， sEH酶，将犯有难得。 Distinctions like the following are made: A radish may be dipped into salt, but not left in it too long, since this would be to make pickle.区分以下是：一个萝卜可能下滑到之处，但并没有离开，在它太长，因为这将是使咸菜。
A new dress might be put on, irrespective of the danger that in so doing it might be torn.一种新的着装可能投放，不论危险，就是在这样做时，它可能会被撕裂。 Mud on the dress might be crushed in the hand and shaken off, but the dress must not be rubbed (for fear of affecting the material).泥浆对着装可能被压死在手，并摆脱了，但着装绝不能揉（怕影响材料） 。 If a person took a bath, opinions are divided, whether the whole body should be dried at once, or limb after limb.如果一个人了，洗澡，意见分歧，无论是全身应晒干后，或肢体伤残后，肢体。 If water had fallen on the dress, some allowed the dress to be shaken but not wrung; other, to be wrung but not shaken.如果水已落在着装，有的允许着装，以不可动摇的，而不是wrung ;另一方面，是要被wrung但并未动摇。 One Rabbi allowed to spit into the handkerchief, and that although it may necessitate the compressing of what had been wetted; but there is a grave discussion whether it was lawful to spit on the ground, and then to rub it with the foot, because thereby the earth may be scratched.一位拉比不准随地吐痰，把手绢，并表示，虽然这可能需要压缩的是什么已被浸湿，但有一个严重的讨论，是否是合法的，以随地吐痰，在地面上，然后搓它的脚，因为从而地球可能抓伤。 It may, however, be done on stones.然而，可能要做石头。 In the labour of grinding would be included such an act as crushing salt.在劳动磨削将包括这种行为作为粉碎盐。
To sweep, or to water the ground, would involve the same sin as beating out the corn.打扫，或以水为理由，将涉及到同一单作为击败了玉米。 to lay on a plaster would be a grievous sin; to scratch out a big letter, leaving room for two small ones, would be a sin, but to write one big letter occupying the room of two small letters was no sin.打好一个石膏将是一个悲痛单;从零开始出一个大信，留有余地两个小的，将是一种罪过，而是写了一个大信占用房间的两个小字母，没有罪过。 To change one letter into another might imply a double sin.要改变一个字母到另一个可能意味着双重的罪过。 And so on through endless details!等无数细节！
The Mishnah continues to explain that, in order to involve guilt, the thing carried from one locality to another must be sufficient to be entrusted for safekeeping.该mishnah继续解释说，为了让内疚，这件事从一个地点到另一个必须足够委托保管。 The quantity is regulated: as regards the food of animals, to the capacity of their mouth; as regards man, a dried fig is the standard.数量的规定：对于食品的动物，以能力，他们的嘴里;至于男子，一名干图是标准的。 As regards fluids, the measure is as much wine as is used for one cup, that is, the measure of the cup being a quarter of a log, and wine being mixed with water in the proportion of three parts water to one of wine, 1 / 16 of a log.至于液体，这一措施是由于很多酒，是用一个杯，也就是衡量杯正了四分一日志，以及葡萄酒混合水的比例由三部分组成，以水之一的葡萄酒， 1 / 16的一个记录。 [It has been calculated by Herzfeld that a log = 0.36 of a litre; '6 hen's eggs'.] As regards milk, a mouthful; of honey, sufficient to lay on a wound; of oil, sufficient to anoint the smallest member; of water, sufficient to wet eye salve; and of all other fluids, a quarter of a log. [据计算，由herzfeld一个日志= 0.36一公升; '6母鸡的蛋' 。 ]至于牛奶，一口;蜂蜜，足以奠定一个伤口;石油，足以傅油最小的会员;水，足以湿眼睛慰藉;工作和其他一切工作的液体，有四分之一的一个记录。
As regarded other substances, the standard as to what constituted a burden was whether the thing could be turned to any practical use, however trifling.至于把其他物质，标准，以何者构成一种负担是否事，可以把任何实际用途，但是琐碎。 Thus, two horse's hairs might be made into a birdtrap; a scrap of clean paper into a custom house notice; a small piece of paper written upon might be converted into a wrapper for a small flagon.因此，两马的毛发可能成为birdtrap ;一间废弃的清洁纸到一个定制府公告;一小块的书面文件后，可能会转变成一个封套，一个小型flagon 。 In all these cases, therefore, transport would involve sin.在所有这些情况下，因此，交通将涉及单。 Similarly, ink sufficient to write two letters, wax enough to fill up a small hole, even a pebble with which you might aim at a little bird, or a small piece of broken earthenware with which you might stir the coals, would be 'burdens!'同样地，有足够的墨水写两封信，蜡足以装满了一个小洞，连鹅卵石与你可能着眼于一只小鸟，或一小块破碎的陶器，与你，会激起了煤，将负担！
Passing to another aspect of the subject, the Mishnah lays it down that, in order to constitute sin, a thing must have been carried from one locality into another entirely and immediately, and that it must have been done in the way in which things are ordinarily carried.通过另一个方面的问题， mishnah了下来，为了构成单，一件事情必须已进行了从一个地方到另一个完全和立即的，而且必须这样做，以何种方式东西通常进行的。 If an object which one person could carry is caried by two, they are not guilty.如果一个物体，其中一人可进行的是caried两名，他们是不认罪。 Finally, like all labour on the Sabbath, that of cutting one's nails or hair involves moral sin, but only if it is done in the ordinary way, otherwise only the lesser sin of the breach of the Sabbath rest.最后，象所有劳工对安息日，也就是切割一个人的指甲或头发涉及的道德罪过，但只有当它是在对普通的方法，否则只较轻的罪，违反安息日的休息。 A very interesting notice in connection with St. John 5, is that in which it is explained how it would not involve sin to carry a living person on a pallet, the pallet being regarded only as an accessory to the man; while to carry a dead body in such manner, or even the smallest part of a dead body, would involve guilt.一个很有趣的公告，他们涉嫌与圣约翰5 ，是在它的解释如何，它不涉及单进行谋生的人一个托盘，托盘被视为只是作为从犯，以该名男子，而随身携带尸体并以这样的方式，甚至是最小的部分，一具尸体，将涉及到是否有罪。
From this the Mishnah proceeds to discuss what is analogous to carrying, such as drawing or throwing.从这个mishnah收益来讨论什么是类似于携带，如绘画或投掷。 Other 'labours' are similarly made the subject of inquiry, and it is shown how any approach to them involves guilt.其他'劳动' ，同样取得了此事的调查，以及它是如何表现出任何办法给他们涉及罪责。 The rule here is, that anything that might prove of lasting character must not be done on the Sabbath.法治在这里是，任何可能使证明持久的品格绝不能做安息日。 The same rule applies to what might prove the beginning of work, such as letting the hammer fall on the anvil; or to anything that might contribute to improve a place, to gathering as much wood as would boil an egg, to uprooting weeds, to writing two letters of a word, in short, to anything that might be helpful in, or contribute towards, some future work.这一原则同样适用于哪些可能证明年初的工作，例如让锤秋天就铁砧;或以任何可能有助于改善一个地方，要收集很多木材会煮鸡蛋，以拔除杂草，以写的两封信中的一句话，总之，任何可能会有帮助，或者贡献，有些今后的工作。
The Mishnah next passes to such work in which not quantity, but quality, is in question, such as catching deer.该mishnah明年通行证等工作中，而不是数量，而是质量，是问题，例如捉鹿。 Here it is explained that anything by which an animal might be caught is included in the prohibition.这里是解释说，任何由哪一种动物可能被列入禁止。 So far is this carried that, if a deer had run into a house, and the door were shut upon it, it would involve guilt, and this, even if, without closing the door, persons seated themselves at the entry to prevent the exit of the animal.到目前为止，这是进行的，如果一个鹿遇到了一所房子，大门被关闭后，它将涉及有罪，而这，即使没有，闭关自守是不可能的，人坐在自己，在入境，以防止出境该动物。
Passing over the other chapters, which similarly illustrate what are supposed to be Biblical prohibitions of labour as defined in the 39 Aboth and their toledoth, we come, in the 16th chapter of the tractate, to one of the most intersting parts, containing such Sabbath laws as, by their own admission, were imposed only by the Rabbis.擦身而过的其他章节，这同样说明了什么是假设将圣经的禁令外劳的定义在39 aboth及其toledoth ，我们来了，在第16章的tractate ，其中最有趣的部分，含有此类安息日法律，对他们自己也承认，只能由拉比。 These embrace: 1.这些包括： 1 。 Things forbidden, because they might lead to a transgression of the Biblical commune; 2.东西禁止的，因为它们可能导致一场侵的圣经公社; 2 。 Such as are like the kind of labour supposed to be forbidden in the Bible; 3.例如像什么样的劳工要被禁止在圣经中， 3 。 Such as are regarded as incompatible with the honour due to the Sabbath.例如，被视为不符合荣幸由于安息日。 In the first class are included a number of regulations in case of a fire: All portions of Holy Scripture, whether in the original or translated, and the case in which they are laid; the phylacteries and their case, might be rescued from the flames.在第一级是包括了若干规定，在案件发生火警：所有部分的圣经，不管是在原来的或翻译，并把案件的来信，他们在下岗; phylacteries和他们的情况下，可能被救出后，从火焰。
Of food or drink only what was needful for the Sabbath might be rescued; but if the food were in a cupbord or basket the whole might be carried out.的食物或饮料，只有什么是需要的，为安息日可能被救出，但如果食物都是在cupbord或篮子整个可能进行的。 Similarly, all utensils needed for the Sabbath meal, but of dress only what was absolutely necessary, might be saved, it being, however, provided, that a person might put on a dress, save it, to go back and put on another, and so on.同样地，所有用具必须为安息日餐的，但着装只是什么是绝对必要的，可能得救的，它正在然而，提供，即一个人可以穿上礼服，保存它，要回去，并接受另一种，等。 Again, anything in the house might be covered with skin so as to save it from the flames, or the spread of the flames might be areested by piling up vessels.再次，什么都在众议院中可能包括与皮肤等，以保存它，从火海，或蔓延的战火可能areested所堆砌船只。 It was not lawful to ask a Gentile to extinguish the flame, but not duty to hinder him, if he did so.这是不合法想问一个gentile扑灭火焰，但不是税，以妨碍他，如果他有这样做。 It was lawful to put a vessel over a lamp, to prevent the ceiling from catching fire; similarly, to throw a vessel over a scorpion, although on that point there is doubt.它是合法的把船一盏灯，以防止上限由失火;同样，扔船过蝎子，虽然在这一点上是值得怀疑的。 On the other hand, it is allowed, if a Gentile has lighted a lamp on the Sabbath, to make use of it, the fiction being, however, kept up that he did it for himself, and not for the Jew.在另一方面，它是不允许，如果gentile已被点燃一盏灯，对安息日，要利用它，小说中，然而，不断表示，他这样做是为自己，而不是为犹太人。 By the same fiction the cattle may be watered, or, in fact, any other use made of his services.由同一小说养牛，可浇水，或在事实上，任何其他形式的使用作出了他的服务。
Before passing from this, we should point out that it was directed that the Hagiographa should not be read except in the evening, since the daytime was to be devoted to more doctrinal studies.结业前，从这个，我们应该指出，这是针对该hagiographa不应理解除非是在晚上，因为白天要致力于更学说研究。 In the same connection it is added, that the study of the Mishnah is more important than that of the Bible, that of the Talmud being considered the most meritorious of all, as enabling one to understand all questions of right and wrong.在同一方面，它是补充说，这项研究的mishnah是更重要的是圣经，也就是犹太法典被认为是最有功的，因为让一个了解所有问题的正确和错误的。 Liturgical pieces, though containing the Name of God, might not be rescued from the flames.礼仪乐曲，虽然含有以上帝的名义，可能无法救出从战火。
The Gospels, and the writings of Christians, or of heretics, might not be rescued.福音，并著述基督教徒，或异教徒，可能无法救出。 If it be asked what should be done with them on weekdays, the answer is, that the Names of God which they contain ought to be cut out, and then the books themselves burned.如果它被要求应做什么与他们平日，我的答案是，这名字上帝它们含有应予剔除，然后是书籍本身被烧毁。 One of the Rabbis, however, would have had them burnt at once, indeed, he would rather have fled into an idolatrous temple than into a Christian church: 'for the idolators deny God because they have not known Him, but the apostates are worse.'其中的拉比，不过，我们只好把他们烧死一次，而事实上，他宁愿逃离到一个idolatrous庙比成为一个基督教堂： '为idolators否认上帝，因为他们不知道他的意思，但变节者' To them applied Ps.他们应用的PS 。 139:21, and, if it was lawful to wash out in the waters of jealousy the Divine Name in order to restore peace, much more would it be lawful to burn such books, even though they contained the Divine Name, because they led to enmity between Israel and their Heavenly Father. 139:21 ，而且，如果它是合法的，以洗出在该水域的嫉妒神圣的名义，以恢复和平，更不会是合法的自焚这样的书，即使他们包含了神圣的名字，因为他们导致敌意，以色列和他们的天父。
Another chapter of the tractate deals with the question of the various pieces of furniture, how far they may be moved and used.另一章的tractate涉及的问题，各件家具究竟能够走多远，他们可能会提出和使用。 Thus, curtains, or a lid, may be regarded as furniture, and hence used.因此，窗帘，或盖子，可以被视为家具，所以用。 More intersting is the next chapter (18), which deals with things forbidden by the Rabbis because they resemble those kinds of labour supposed to be interdicted in the Bible.更有趣的是下一章（ 18 ） ，其中涉及的东西所明令禁止的犹太教士，因为他们象那些种劳工假设将停职在圣经。 Here it is declared lawful, for example, to remove quantities of straw or corn in order to make room for guests, or for an assembly of students, but the whole barn must not be emptied, because in so doing the floor might be injured.在这里，它被宣布合法的，例如，以消除大量的稻草或玉米，以腾出空间供客人，或用于集会的学生，但整个谷仓绝不能放空的，因为在这样做的地板可能会受伤。 Again, as regards animals, some assistance might be given if an animal was about to have its young, though not to the same amount as to a woman in childbrith, for whose sake the Ssabbath might be desecrated.再次，至于动物，一些援助，或许可以考虑，如果一种动物大约有年轻人，虽然不是以相同的金额，作为一名女性，在childbrith ，为谁而该ssabbath可能被亵渎。
Lastly, all might be done on the holy day needful for circumcision.最后，所有可能做对神圣的日子，为需要的包皮环切术。 At the same time, every preparation possible for the service should be made the day before.在同一时间内，每一个可能的准备，为服务应取得的前一天。 The Mishnah proceeds to enter here on details not necessarily connected with the Sabbath law.该mishnah收益进入这里就细节不一定与安息日的规定。
In the following chapter (20) the tractate goes on to indicate such things as are only allowed on the Sabbath on condition that they are done differently from ordinary days.在随后的一章（ 20 ） tractate下去，以显示这类事情，因为只允许对安息日条件是他们必须做不同于平常的日子。 Thus, for example, certain solutions ordinarily made in water should be made in vinegar.因此，举例来说，某些解决方案，通常在取得用水要取得醋。 The food for horses or cattle must not be taken out of the manger, unless it is immediately given to some other animal.食物为马匹或牛绝不能带出马槽中，除非它是立即给予一些其他动物。 The bedding straw must not be turned with hand, but with other part of the body.寝具秸秆绝不能变成手，但与其它的身体部分。 A press in which linen is smoothed may be opened to take out napkins, but must not be screwed down again, etc.记者在其中亚麻，是进一步理顺了，可开取餐巾，但绝不能拧下来再等。
The next chapter proceeds upon the principle that, although everything is to be avoided which resembles the labours referred to in the Bible, the same prohibition does not apply to such labours as resemble those interdicted by the Rabbis.下一章收益后，原则上说，虽然一切都是为了避免这类似于劳动所指的在圣经中，同样的禁令并不适用于这种劳动作为类似于停职，由拉比。 The application of this principle is not, however, of interest to general readers.这项原则的适用是没有，不过，有兴趣的一般读者。
In the 22nd chapter the Mishnah proceeds to show that all the precautions of the Rabbis had only this object: to prevent an ultimate breach of a Biblical prohibition.在第22章mishnah收益，以证明所有必要的防范措施的拉比只有这个对象：为防止最终违背圣经禁止。 Hence, where such was not to be feared, an act might be done.因此，如没有得到这样的担心，一种行为可能会做的。 For example, a person might bathe in mineral waters, but not carry home the linen with which he had dried himself.举例来说，一个人可以洗澡，在矿泉水，但不会进行首页的亚麻与他干自己。 He might anoint and rub the body, but not to the degree of making himself tired; but he might not use any artifical remedial measures, such as taking a shower bath.他可能傅油和擦身体，而不是程度，使自己累了，但他可能不使用任何人工补救措施，如采取了淋浴。 Bones might not be set, nor emetics given, nor any medical or surgical operation performed.骨头可能没有定，也不emetics考虑，也没有任何医疗或外科手术。
In the last two chapter the Mishnah points out those things which are unlawful as derogatory to the dignity of the Sabbath.在过去的两章mishnah指出，这些事情都是非法的，因为有侮辱的尊严安息日。 Certain things are here of interest as bearing on the question of purchasing things for the feast day.有些事情，在这里的利益，关系到的问题，采购的东西，为节日。 Thus, it is expressly allowed to borrow wine, or oil, or bread on the Sabbath, and to ieave one's upper garment in pledge, though one should not express it in such manner as to imply it was a loan.因此，这是明文规定不准借用酒，或油，或面包就安息日，并ieave一个人的服装上，在此誓言，虽然，不应该体现在这样的方式暗示这是一个贷款。
Moreover, it is expressly added that if the day before the Passover falls on a Sabbath, one may in this manner purchase a Paschal lamb, and, presumably, all else that is needful for the feast.此外，它明确地补充说，如果前一天逾越节适逢安息日，有人可能会以这种方式购买逾越节羔羊，而且，据推测，一切的是需要的，为盛宴。 This shows how Judas might have been sent on the eve of the Passover to purchase what was needful, for the law applying to a feast day was much less strict than that of the Sabbath.这表明，如何犹大可能已被送往对即将到来的逾越节购买哪些是需要的，因为法律只适用于某种宴一天少得多严格的，比的安息日。 Again, to avoid the possibility of affecting anything written, it was forbidden to read from a tablet the names of one's guests, or the menu.再次，要避免可能影响到任何书面，它被禁止阅读，从片的名字一个人的客人，或菜单。 It was lawful for children to cast lots for their portions at table, but not with strangers, for this might lead to a breach of the Sabbath, and to games of chance.它是合法的，为孩子投了很多，他们的部分在桌上，而不是与陌生人，因为这可能导致破坏安息日，并以游戏的机会。 Similarly, it was improper on the Sabbath to engage workmen for the following week, nor should one be on the watch for the close of that day to begin one's ordinary work.同样，有人不当对安息日从事工人，为随后的一个星期，也不应一对手表，为密切的那一天开始一个人的平凡工作。 It was otherwise if religious obligations awaited one at the close of the Sabbath such as attending to a bride, or making preparation for a funeral.据否则，如果宗教义务，等待一个在结束安息日如出席一个新娘，还是准备了葬礼。
[It is curious as bearing upon a recent controversy, to note that on this occasion it is said that an Israelite may be buried in the coffin and grave originally destined for a Gentile, but not vice versi.] On the Sabbath itself it was lawful to do all that was absolutely necessary connected with the dead, such as to anoint or wash the body, although without moving the limbs, nor might the eyes of the dying be closed, a practice which, indeed, was generally denounced. [这是好奇轴承后，最近的争议，有必要指出，这一次是说，一个israelite可能被安葬在棺木和严重原本注定了gentile ，但不是副版本。 ]关于安息日本身，它是合法的做一切，这是绝对必要的，与死，如以傅油或洗身体，虽然没有动四肢，也可能是眼睛的亡者被封闭，这种做法，确实是普遍谴责。
In the last chapter of the tractate the Mishnah returns to the discussion of punctilious details.在最后一章的tractate该mishnah回报来讨论执细节。 Supposing a traveller to arrive in a place just as the Sabbath commenced, he must only take from his beast of burden such objects are are allowed to be handled on the Sabbath.假如一个旅客到达的地方，正如安息日展开后，他必须只从他的兽的负担，这些物体都可以被处理的安息日。 As for the rest, he may loosen the ropes and let them fall down of themselves.至于其余的，他可能会放松绳子，让他们倒下的自己。 Further, it is declared lawful to unloose bundles of straw, or to rub up what can only be eaten in that condition; but care must be taken that nothing is done which is not absolutely necessary.此外，它被宣布合法unloose捆稻草，或擦了什么，只能吃在这一条件，但必须注意什么，是做这完全没有必要。 On the other hand, cooking would not be allowed, in short, nothing must be done but what was absolutely necessary to satisfy the cravings of hunger or thirst.另一方面，关于烹饪将不会获准，在短期来说，没有什么是一定要做的，但什么是绝对必要的，以满足欲望的饥饿或干渴。 Finally, it was declared lawful on the Sabbath to absolve from vows, and to attend to similiar religious calls.最后，它被宣布为合法，对安息日为开脱从誓言，并须参加类似宗教的来电。
Detailed as this analysis of the Sabbath law is, we have not by any means exhausted the subject.详细作为这一分析的安息日法是，我们并没有以任何手段用尽了此事。 Thus, one of the most curious provisions of the Sabbath law was, that on the Sabbath only such things to be touched or eaten as had been expressly prepared on a weekday with a view to the Sabbath (Bez. 2b).因此，其中的最好奇的规定安息日法，即对安息日只有这样的东西，以触及或食用，因为已经明文准备对平日以期安息日（ bez.乙） 。 [This destination or preparation is called Hachanah.] Anything not so destined was forbidden, as the expression is 'on account of Muqtsah' ie as not having been the 'intention.' [这个目的地或准备，是所谓hachanah 。 ]有什么意见，所以注定被禁止的，作为表达的是'就交代muqtsah '即尚未得到了'意向。 Jewish dogmatists enumerate nearly 50 cases in which that theological term finds its application.犹太dogmatists列举了近50宗案件中说，神学任期认定，其申请。
Thus, if a hen had laid on the Sabbath, the egg was forbidden, because, evidently, it could not have been destined on a weekday for eating, since it was not yet laid, and did not exist; while if the hen had been kept, not for laying but for fattening, the egg might be eaten as forming a part of the hen that had fallen off!因此，如果一个母鸡已奠定了关于安息日，鸡蛋被禁止，因为，很显然，它已经不能就注定平日吃的，因为它是尚未订定，而且不存在，而如果母鸡已兑现时，不进行敷设，但育肥，蛋可能被吃掉，因为形成了一部分母鸡说，已剥落！ But when the principle of Muqtsah is applied to the touching of things which are not used because they have become ugly (and hence are not in one's mind).但当原则muqtsah应用于感人的事情，这是没有用，因为它们已经成为丑陋的（因而是不能在一个人的心） 。 so that, for example, an old lamp may not be touched, or raisins during the process of drying them (because they are not eatable then), it will be seen how complicated such a law must have been.这样，举例来说，一个旧灯可能不会触及，或葡萄干，在这个过程中的干燥他们（因为他们不是那么可食） ，可以看出有多么复杂，这样的法律必须得到。
Chiefly from other tractates of the Talmud the following may here be added.主要是从其他tractates的犹太法典以下，可在这里得到补充。 It would break the Sabbath rest to climb a tree, to ride, to swim, to clap one's hands, to strike one's side, or to dance.它打破了安息日的休息爬上一棵树，坐，游泳，鼓掌一个人的手中，以罢工的一方，或跳舞。 All judicial acts, vows, and tilling were also prohibited on that day (Bez. 5:2).所有的司法行为，誓言，并翻耕，也不准在这一天（ bez. 5时02分） 。 It has already been noted that aid might be given or promised for a woman in her bed.它已经指出，援助可能提供或承诺，为一名女子在她的床边。 But the Law went further.但法律更进一步。 While it prohibited the application or use on the Sabbath of any remedies that would bring improvement or cure to the sick, 'all actual danger to life,' (Yoma 7:6) superseded the Sabbath law, but nothing short of that.同时，它禁止的应用或使用对安息日的任何补救，这将带来的改善或治愈，以有病， '所有的实际危害生命， ' （ yoma比赛） ，取代了安息日法，但绝对不会缺少。
Thus, to state an extreme case, if on the Sabbath a wall had fallen on a person, and it were doubtful whether he was under the ruins or not, whether he was alive or dead, a Jew or Gentile, it would be duty to clear away the rubbish sufficiently to find the body.因此，为了国家的一个极端的情况下，如果对安息日一堵墙塌了一个人，并怀疑他是否被下废墟或不是，不论他是活着还是死了，一个犹太人或gentile ，将责任清理垃圾，足以找到尸体。 If life were not extinct the labour would have to be continued; but if the person were dead nothing further should be done to extricate the body.如果生命没有绝迹的劳工，都必须继续进行，但如果该人死亡，没有什么可以再应该做的事中解脱出来的尸体。 Similarly, a Rabbi allowed the use of remedies on the Sabbath in throat diseases, on the express ground that he regarded them as endangering life.同样地，如果一个拉比允许使用的补救办法，对安息日在咽喉疾病，就表示，理由是他视他们为危及生命。 On a similar principle a woman with child or a sick person was allowed to break even the fast of the Day of Atonement, while one who had a maniacal attack of morbid craving for food might on that sacred day have even unlawful food (Yoma 8:5, 6).对类似的原则一名女子与儿童或有病的人被允许突破，甚至快速的赎罪日，而另一人进行了疯狂的攻击，病态的心理渴求食物可能就这一神圣的节日，甚至违法食品（ yoma 8 ： 5日， 6日） 。
Such are the leading provisions by which Rabbinism enlarged the simple Sabbath law as expressed in the Bible, [Ex.这些都是领导的条文，其中rabbinism扩大会议简单安息日法律所表达的圣经， [当然。 20: 8 - 11; 23:12 - 17; 34:1 - 3; Deut. 20 ： 8 -1 12 3:12- 17 ;3 4 :1-3 ;d e u t。 12 - 15.] and, in its anxiety to ensure its most exact observance, changed the spiritual import of its rest into a complicated code of external and burdensome ordinances. 12 -1 5。 ] ，并在其焦虑，以确保其最确切遵守，改变了精神文明进口的，其休息到一个复杂的代码的外部和繁琐的条例。 Shall we then wonder at Christ's opposition to the Sabbath ordinances of the Synagogue, or, on the other hand, at the teaching of Christ on this subject, and that of his most learned and most advanced contemporaries?应然后，我们不知道在基督的反对安息日条例的犹太教堂，或在另一方面，在教学中的基督就此事，并表示，他最了解，最先进的同时代？ And whence this difference unless Christ was the 'Teacher come from God,' Who spake as never before man had spoken.及何时会有这种差异，除非基督是'老师是来自上帝， '谁spake由于以前从未男子讲了话。
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