如果大家选了宗教101课程 So, if you take Religion 101
就会学到祭典 you'll talk about sacrifices
因为这是众所周知的 because this is a well-known
人类学难题 anthropological conundrum
是什么原因促使人类 What is that possesses human beings
从北极到非洲 from the Aleuts to the Zulus
还有夹在中间的各个民族 and everybody in between
在崇拜上帝 服务上帝的 to want to worship the Lord, serve the Lord
上帝 神 或者是什么魔鬼的时候 to God, Gods, however, demons whatever
会想到屠宰动物 right, by slaughtering animals
因为归根结底 这就是祭品的意思 Cos after all, that's what we mean, right
我们屠宰某个动物 we are slaughtering an animal
然后通过某种神秘的方式 and then we are processing it
或是按照一些具体的要求 in some mysterious way or
对它加以处理 under some very specific instructions
这往往还是某种仪式的一部分 And it's part of a ritual
一种被安排好的仪式 Part of an organized ceremony
这其中有非常浓重的人类因素 There is a very very powerful human impulse
而我们在进行祭典的过程中 And what do we think we are doing
在想些什么 when we sacrifice
这是非常大的问题 So that's a big problem
许多经典的 Lots of well-known classical books
人类学和宗教学作品 in anthropology and religion
在宗教101课程中会学到 in Religion 101
这不关我什么事 That's not my problem here
我的课上不能把大家的疑惑一一解答 I can't solve everything for you in this course
有很多内容的 So that's lots of things
我不能这么做 Right, I can't do that
所以我就继续往下讲 稍作总结 So I'm just gonna move right along and say
的确有非常明显的人文倾向 There is a well-known human tendency
混杂在人类通过祭典 that humans like to worship the god, gods
崇拜上帝 神的过程中 through sacrifices
这里我的意思是 And that again I mean
通过对动物仪式化的屠杀 by the ritualized slaughter of animals
这就是我们讨论的内容 That's what we are talking about
在Torah中 So in the Torah
创世记的叙事里 in the narratives of Genesis
大家可以看到这种理解 This is sort of, self-understood
祖先们 that the patriarchs
亚伯拉罕 以撒和雅各 Abraham, Isaac, Jacob
而在他们之前 诺亚 and before them actually Noah
从大洪水中逃离 comes out of the flood
甚至在此之前 该隐和亚伯 or before them, Cain and Abel, right?
这其中是有很浓重的人文因素 There's a powerful human impulse
也得到了Torah的承认 recognized by the Torah
这些先祖们 that even these patriarchs
早在西奈山之前 well before Mount Sinai
早在上帝发出启示之前 in the revelation and so on, right
创世记中就有记述 There are stories of Genesis
说他们在建造祭坛 they are building altars
供奉祭品 and offering sacrifices
我也给了大家一些阅读材料 I gave you some passages to look at
在大家的课程安排上都有 on the syllabus which document that
而我们真正有了 When we get to the actual
Torah的律法时 legislation of the Torah
就可以看到发展得非常完全的 we have here extraordinarily developed
非常精细的规则 detailed, nuanced set of regulations
来规范动物祭典 about animal sacrifices
不是简单地说 大家去后院 It's not just that you go to your backyard
抓起自己的羊 and take your sheep
想怎么来就怎么来 and do whatever you want
不是这样的 No, no, no
其中有非常细致的规则 There are very specific rules
非常细致的要求 very specific requirements
祭典有很多种 There are different kinds of sacrifices
大家需要记住的一个重点就是 The big point to remember here is
并非所有的祭典都是赎罪祭 not all sacrifices are atonement sacrifices
这是一个重点 That's the big point
好的 我们来看 Alright, let's see that
有很多种不同的祭典 There are lots of different kinds of sacrifices
都在利未记的前半部分 described in great detail
有非常详尽的描述 in the first half of the Book of Leviticus
还有一些额外的信息 and with some extra information
在民数记中也有描写 also in the Book of Numbers
有一些属于公祭 There are public sacrifices
这里我们的意思是说 By that we mean
这些祭典是由整个 the sacrifices are brought by
以色列全家举办 并且代表他们进行的 and on behalf of the whole house of Israel
不是随便的什么人 而是以色列人 Not Joe Shmoe, but the people of Israel
由祭司代表 as represented by their priests
将祭祀品放上神坛 bring a sacrifice on the altar
这就是所谓的公祭 That sense it's public
其中最重要的就是 The most important of these is
每日常献的祭 the tamid sacrifice
Tamid一词源于希伯来语 Tamid, the word in Hebrew
意思是不断的 连续的 which means continual or continuous
这两个词我总是分不清楚 I can't remember which one is which
就是一直不间断 All the time
tamid就是说 持续不间断 That's what a tamid is, it's all the time
这样的祭典 Right, sacrifice
因为每天早上 Cos it's brought every morning
每天下午都要进行这种祭典 and every afternoon
怎么 What?
两层意思都有 Both
就是说既是不断的又是持续的 It is continual, and continuous
反正就一直不停 It's all the time
好吧 就这么着吧 Yes, whatever, okay
这是我们遇见的又一难题 The second hang-up on that
跟其他的难题一样 just like hang-up on other things
所以说这种祭典每天早晨 Yes, so it's offered every morning
每天下午都要进行 and every afternoon
每天早上一次 It's offered every morning
下午一次 It's every afternoon
安息日时没有关系 It doesn't matter it's a Sabbath
休息日也照常进行 Doesn't matter it's a holiday
节日也没有关系 Doesn't matter it's a festival
总之没有关系 It doesn't matter
每天早上的祭典 It's offered every morning
从某种意义上说 when it's sort of
标志着帐幕 that's how the tabernacle
早上开始运营 in the morning gets going
是由每日常献的祭开始 With the tamid sacrifice
工作日在帐幕中 And that's the end of the business day
结束 in the tabernacle
也是由每日常献的祭作为标志 It's closed with the tamid sacrifice
而在此中间 你可以献出自己的其他祭品 And in between, you can offer other sacrifices
但是这是每日常献的祭 But this is, the tamid sacrifice
大家可以拿出自己的祭品 You can send your offering
而这在此后的犹太教思想中影响深远 Which will loom large in later Jewish thinking
犹太人认为这样的祭是基本的 that these are the essential ones
也就是说 That is to say
没有这些祭 就没有神殿 Without these, you don't have a temple
就没有帐幕 you don't have a tabernacle
我们先提前说下后面的内容 Okay, jump ahead a second
按照拉比的想法 In rabbinic thinking
每日常献的祭中的早祭 the tamid of the morning sacrifice
是和早间的祷告相对应的 corresponds to the morning prayers
而早间的祷告 Morning prayers correspond
也和每日的早祭呼应 to the morning tamid sacrifice
同样 下午时分的晚间祷告 Similarly, the late afternoon prayers
与下午的晚祭是 will correspond to late afternoon tamid
对应关系 sacrifice
拉比此后会找出 Rabbis will later on seek
其中的对应关系 correspondence between those
这就是每日常献的祭 Okay, that's the tamid
此外我们还有安息日和节日 Then you have Sabbath festivals
安息日的祭典 Sabbath sacrifices
还有节日的祭典 对吗 They you got festival sacrifices, right
这些都在民数记中 And then it's all spelt out in great detail
有着非常详尽的描述 in the Book of Numbers
以色列人还有在特殊场合的祭典 They also had sacrifices with special occasions
这些祭典有什么用呢 What's the point of the sacrifices?
我也不清楚 I'm not sure exactly
圣经中没有解释 The text does not explain it
这只不过是大家所做的事情 Simply this is what one does
这是上帝在Torah中要求 This is what God demands in the Torah
以色列人做的 of the people of Israel
作为礼拜的一部分 他们要带来祭品 to bring these sacrifices as the liturgy
在这些时候 这些场合 on these days, on these occasions
每日常献的祭是每天都要有 Tamid, every day
这是公祭 These are public
与之相反的还有私祭 as opposed to private sacrifices
私祭就是说 By private, I mean
某个以色列人 where Joe Israelite, right
可能想要将祭品拿到 they might wanna bring a sacrifice
帐幕或者圣坛上 to the tabernacle or to the altar
为什么这个以色列人 Why does Joe the Israelite
想要私祭呢 wanna bring a private sacrifice?
有很多种情况 Well, it depends
可能这个以色列人士想去朝拜 Joe Israelite wants to go on pilgrimage
去神殿朝拜 to sacred center
这在申命记中有描述 described in Deuteronomy
以色列人是有义务去朝拜的 There's an obligation to go on pilgrimage
而如果要去朝拜 And if you are gonna go on pilgrimage
就有义务不能在朝拜时 it's an obligation not to show up
两手空空 empty-handed
这时你就应该带着朝拜的祭品 You should come along with pilgrimage sacrifice
以色列人当然还想 Joe Israelite of course wants to
举行逾越节的祭典 do the Passover sacrifice
至少在申命记中有描述说 Which at least, in Deuteronomy at least
逾越节的祭典是在中央神殿举行的 is celebrated at the central shrine
我们已经简单讨论过这个了 We discussed that already briefly
这也是朝拜节日的一部分 This is also part of pilgrimage festivals
接下来还有特殊的场合 Then there are special occasions
大丰收 Abundant harvest
子孙满堂 Numerous grandchildren, right?
喜得贵子 Sons, right
我感谢上帝 I am grateful to the Lord
让我们开设家宴吧 Let's have a family feast
我们去中央神殿 Let's go to the central shrine
开设大型家宴 好吗 and we'll have a big family feast, right?
屠牛宰羊 Slaughter animal
烤牛肉 真香 Roast beef, yeah, right
这都属于家宴 That's all of a family feast
都是这些祭典的一种 That' also one of the kinds of sacrifices
此外还有各种各样的 Then you got all kinds of
私人的自愿的祭典 private free-will sacrifices
我也没法一一描述 I can't go into details
但是圣经中已经有细节描写 This is described in detail
重点在于大家可以看到一套 the point is you have a complex
复杂的 精密的祭典系统 and nuanced system of sacrifices
在利未记的前半部分 outlined in the first half
都已经被勾勒出来 of the Book of Leviticus
我们今天重点 Now what will loom large
要给大家讲的是 in our discussion today
赎罪祭 are atonement sacrifices
赎罪的祭典 Sin offerings, right
祭祀是因为 Offerings because
你对某些事有罪恶感 you feel guilty about something
你犯了罪 You committed a sin
你故意犯了罪 You committed a sin on purpose
你不小心犯了罪 You committed a sin by mistake
你不知道自己是不是犯了罪 You are not sure if you committed a sin
我做这件事了吗 我不记得了 Gee, did I do that? I don't remember
但是我觉得好罪恶 But I feel guilty about it, right
不管是出于什么原因 For whatever reason
你如何放下心头的包袱 how do you unburden yourself
在这样的社会 这样的文化中 in this society, in this culture
你就带上祭品来到中央祭坛 you bring a sacrifice to the central shrine
其中有一些祭典是 Okay, cos some of these sacrifices
有这种作用的 have that function, right?
它们的名称就是如此 赎罪祭 They are so labeled, sin offerings
赎愆罪 or trespass offerings
懂了吗 Okay?
如果大家要问我 And if you ask me
供奉羊啊 羊羔啊 how does sacrificing a ram or lamb
怎么能帮助赎罪呢 help atone for sin?
我要告诉大家 我也不知道 I will say it to you, I have no idea
就是这么说的而已 That's what it says
参照宗教课101 See affirmation Religion 101
大家有问题吗 Okay, any questions?
Chris同学 Yes Chris
在西奈山之前有没有 Is there an example of pre-Sinai
对祭典的训诫 commandment to sacrifice?
没有 只出现在了创世记的叙事中 No, just as in the narratives in Genesis
族长们建立圣坛 you have the patriarchs building altars
供奉祭品 and offering sacrifices
但是没有训诫 Okay, but there is no commandment
没有任何训诫 No commandment whatsoever
好的 Okay
可以吗 Okay?
谢谢您 Thank you
可能这就是耶利米所指的 Maybe just what Jeremiah is referring to
好吧 Okay
我们马上就会讨论一下耶利米 We'll talk about Jeremiah shortly
还有其他问题吗 Okay? Other questions?
我想非常简短地阐明一个观点 Okay, now last, I'll make one last quick point
我们这种天天去超市买肉的人们 We, who go to the supermarket and buy meat
肉还是用玻璃纸 用泡沫塑料盘包装的 wrapped in cellophane and styrofoam tray
我们根本无法意识到有一股宗教力量 We have no clue as to the religious power
一种伟大力量 the luminous power involved
蕴含在这些仪式之中 in these sets of rituals, okay
我们完全不了解 For us it's completely foreign
完全都没有感受 It is as foreign as it can be
因为对我们而言 Right? Cos for us
我们只是观察就觉得 We think the temple as a result
神殿不过是一个屠宰场 一个野餐营 is basically a slaughterhouse and a barbecue
这就是我们的成见 Tis our terminology
那么一个屠宰场兼野餐营 How is a slaughterhouse cum barbecue
又如何能成为精神升华的地方呢 right? a place of spiritual elevation
答案是 我们不知道 Answer is, we don't know
我们和这整个世界相隔太远 We are so cut off from this whole world
和这个自然的圈子相距太远 Right, from this natural cycle, etc.
因此我们无从了解 that we don't understand it
我们这些西方思想的讲卫生的西方人 We westernized sanitized westerners
不会理解 don't understand it
大家可以去听听宗教课101 See Religion 101, as I said
我们这些矫情的西方人会 In which we sanitized westerner will
尽力去理解的 do their best to try to understand it, right
所以我们才会阅读一些 So that we read Del Karme and Weber
宗教学者的著作 对吗 and all the usual suspects, right?
来试图了解其中究竟 Trying to understand what this is
好了 我们继续 Okay, move along
至于其他的祭典 最重要的 Other sacrifices, the most important
对于我们而言 the most important for
最重要的是赎罪祭 our purposes are atonement ones
因为这是我们要处理的问题 Cos that's where we are going with this topic
赎罪祭 对吧 It's our atonement, right?
而在这些赎罪的仪式中 And of the atonement rituals
最重要的祭典 the most important sacrifice
已经在利未记16中有所描述 is described in Leviticus 16
赎罪祭是在哪一天进行呢 Right, the atonement sacrifices on the
之后我们将这一天称之为 what will later become to be called
赎罪日 the Day of Atonement
在这一章节中 赎罪日得到了非常 This is spelt out in extraordinary detail
细致的描述 in this chapter
希伯来语是Kippur The word is Kippur
所用的词是Kapur, Kippuring Look, Kapur is the word used Kippuring
也就是赎罪日的意思 This is the Day of Atonement
英语中我们说Yom Kippur or in English we say Yom Kippur
赎罪日 Yom Kippur
比较有意思的一点事 The interesting thing is that
这些文字最原本的意思里 on the original level of meaning of the text
看看犹太学习圣经注释 Look at your notes in the JSB
其中讲得非常清楚 will bring this out very nicely
似乎罪 罪造成的后果 It seems that sin, the effects of sin
被理解成类似 are understood as something like
污染 传染病之类 pollution or contagion
也就是说罪是一种事物 i.e., sin is a thing
比较负面的事物 it's a negative thing
这里我给大家打个比方 The way I'd like to describe it would be
就好比说你家里非常干净 Let's say you keep your house very clean
你每天都要吸尘 You vacuum daily
擦拭家具啊什么的 you wipe on your furniture and so on
但是每到年末的时候 But you know, at the end of the year
你看看你的加压空气系统 You go down to your forced-air system
里面的过滤装置 and look at your filter
还是很脏 It's filthy
为什么很脏呢 Why is it filthy?
是因为它就是很脏 It's filthy because it is filthy
尘埃积累 Dirt piles up
不管以色列人有多么小心 No matter how careful the Israelite people are
不让神殿受到污染 to avoid polluting the sanctuary
不让不洁净的事物接近圣物 by bringing impurity into contact with the sacred
该发生的还是会发生 It happens
女人要来月经 Women menstruate
女人要生孩子 Women give birth
男人要射精 Men ejaculate
人会死 People die
这个范围内就会有不洁净的事情 There is impurity inside the camp
而不洁净事物就像过滤装置上的尘埃一样 That impurity collects like the dirt on the filter
每年 And once a year
大祭司都要 the high priest has to go
去最中央的神殿 into the central sanctuary
走进最最深处的神殿 the innermost sanctum, sanctorum
最神圣的地方 holy of holiest
来打扫干净 and wipe it down
日积月累下来的不洁净的事物 wipe it clean of all the accumulated impurities
积攒下来的污染 accumulated contagion
这就是利未记16 That's the original focus of
赎罪日最初的重心所在 Leviticus 16 of Yom Kippur
这个词的词根在英文中的拼写是k-p-r and the root kpr, k-p-r in English, right?
词根原本的意思 That original root meaning of that
并非赎罪 is not atone
词源的意思是说打扫 original root meaning is to wipe
打扫干净 to wipe clean
大祭司要打扫干净 The high priest is wiping clean
圣坛 最深处的神殿 the altar, it's the innermost sacred shrine
清除上面日积月累的 Right, from the accumulated
所剩不洁净的影响 residual effects of impurity
这都是难以避免 非常自然的事情 Which will inevitably naturally occur
然而在这个章节中还有另外一种声音 However, there's another voice in that chapter
大家可以看到其实利未记16 You can already see the chapters
已经开始自相矛盾了 already at war with itself, Leviticus 16
一方面说来 Where on the one hand
我们可以看到不洁净的力量 we have the force of impurity that
我们需要去清扫 we'll be wiping clean
而这又被理解为 And that gets translated into
等同于罪 equated with sin
因此不仅仅是不洁净 So it's not just impurity
能够带来日积月累的污染 that brings about the accumulated contagions
我们需要去打扫 that we need to wipe clean
而且罪 But it's also sin
也有着相同的 that has the same
照我的话说 一种神奇的 there I said, magical
神奇的物理效应 or physical magical effect
这也需要我们去清扫干净 which similarly needs to be wiped clean
关于这一点 That's which we have
我们有这么几段文字 several of these verses
最有代表性 notably
因为在这一天 For on this day
要为你们赎罪 the Lord will wipe you clean to purity you
利未记16:30 Leviticus 16:30
使你们在耶和华面前洁净 From all your sins, you will be purified
这时我们看到了 Which we have a confusion
不洁净这类概念 between the category of purity
和赎罪这类概念的结合 and the category of atonement
罪和不洁净等同起来 which sin is equated with impurity
并且 and consequently
洁净和赎罪等同起来 purification is equated with atonement
对于此 学者认为 That according to those scholars
大家可以看看学习圣经的注释 Look at your notes in the JSB
是文字的第二层意思 is a secondary layer in the text
但第二层就是第二层吧 But it's there, secondary is secondary
仍旧是渗透在文字之中 It's right there in the text
后来的犹太教和基督教徒 Later Jews and Christians
读到这里会说 will look at it and say
就是这个意思啊 This is what it is about
就是关于赎罪 It's about atonement
要移除掉罪的负面作用 It's about removing the negative effects of sin
而在利未记16中 Now also in Leviticus 16
大家也可以看到关于两只羊的戏剧性的故事 you have the dramatic story of the two goats
这就是英文习语 This is where our English phrase
替罪羔羊的出处 scapegoats comes from
就是来自利未记16 It comes from right here, Leviticus 16
其中的一只山羊要被献祭在 Right? In which one goat is offered up
圣坛之上 作为赎罪祭 on the altar, as a sin offering
另外一只山羊就是替罪羔羊 And the other goat is, the scapegoat
要把它送到旷野 is sent off into the wilderness
而大祭司已经 for which the high priest has
把罪归到 transferred the sins
把以色列人的不洁净 the impurities of the household of Israel
归到羊身上 onto the goat
然后把羊送走 And the goat is sent away
走吧 走得远远的 Go away, go far away
至于这只羊的下落 What happens to this goat
文中就无从得知了 is not clear in the text
公羊只是被送走了 The goat is simply sent away
后来的犹太教和基督教徒读到这一章时 Later Jews and Christians reading this chapter
那时是第二神殿时期 by the second temple time
我认为当时是真的 I think when there actually was a
有现实版的这种仪式 real-life practice ritual
这只羊不仅仅是被送走了 The goat was not simply sent away
还被杀死了 The goat was killed
他们送走了山羊 The goat was sent away
追逐它到了悬崖边 and chased over a cliff
羊兄 再见 Bye, goat, right
因此这只羊离开了这个集体 So the goat took with him outside the camp
离开了这个小社会的范围 outside the perimeter of the society
而它身上承载着罪和不洁净 It's taking the sins, impurities
两者是混杂在一起的 the two are conflated, away
离开了这个地方 out of the camp
你要是说 听着怎么像是巫术呢 And if you say, this sounds like magic to me
是的 Yes
至少拉比们是清楚这一点的 The rabbis at least knew that
的确 这看起来是很神道的 Sure, it looks like a magical
乾坤大挪移仪式 physical-transference ritual
不过我是反对这种说法的 And once again, I'm a good protestant
我也看不出其中有什么精神性 I don't see spirituality here
大家不要着急 我们会讲到这里的 Don't worry, don't worry, we'll get to that
这就是这段话 That's the text
利未记16 That's Leviticus 16
大家注意看16:21 大祭司的忏悔 Note the confession of high priest, 16:21
祭司将要忏悔 The priest is going to confess
以色列人的罪孽 all the sins in the household of Israel
然后转移到山羊身上 and transfer them onto the goat
这位大祭司都忏悔了什么呢 What is this confession of the high priest?
这是卸下精神的负担吗 Is this a spiritual unburdening?
不是的 精神 No, spiritual, spiritual
并不在文字的这层意思里 Not in this layer of the text
这里的乾坤大挪移是将 It is a physical transference of
以色列人的罪 the sins of the household of Israel
驱逐出以色列 They get it out of the house of Israel
推到公羊身上 然后把它们驱逐出去 onto the goat and then out of here
后来 当然了 Later on of course
犹太人读了这段文字 Later Jews read the text
这种仪式也的确起到了卸下精神负担的作用 it does become a spiritual unburdening
上帝啊 我们有罪 我们不配 Oh, God, we have sins, we are unworthy
如此种种 You know, blablabla
其实这所有的内容 That whole thing, right
本身不在文本之中 That's not in the text
而是后来的犹太人 That is written into the text
添加进去的 当然大家也可以看到 by later Jewish and then as we'll see
还有基督教读者 Christian readers
好的 代赎 Okay, vicarious atonement
我们下一个重点 Next bullet point here
我们接下来即将学习的是 So here we have this anticipation of
代赎 这种观点 the idea of vicarious atonement
替罪羊 这只羊 This scapegoat, this goat
带走了罪 takes the sins away
替罪羊死了 所以我们才能活着 The goat dies, so that we may live
这就是代赎 That's vicarious atonement
甲受苦 乙才得以快乐 A suffers, so B will be happy
这的确看起来有点狡猾 Alright, that is too tactical way to
但是实际上就是这个意思 present it but that's what it in effect means
羊带走了罪孽 然后死去 So the goat is taking the sins away and dies
因此呢 And as a result
我们就卸下了我们的罪 we are unburdened of our sins
或者用圣经的语言来说 Or perhaps in the language
我们的罪得以赦免 our sins are shriven
大家记得查查这个词 Look that one up
好的 这就是利未记16 Okay, that's Leviticus 16
非常绝妙的一个章节 an absolutely stunning chapter
非常让人惊艳 absolutely amazing chapter
有很多层意思 with numerous layers
发生了许多事情 numerous things going on
后来的犹太人和基督教徒 And for both Jews and Christians later on
在反思赎罪的时候 reflecting on atonement
人类如何卸下罪的负担 How we humans unburden ourselves of sin
还有罪给我们带来的后果 and the residual effects of sin
利未记16 Leviticus 16 will be
将值得我们好好咀嚼 a chapter worth chewing on
之后我们的朋友 拉比们 Right? To anticipate our friends, the rabbis
将会切实看到忏悔的力量 will see the power of repentance at work
以及精神学习的力量 and the power of scriptural study
都包含在利未记16之中 in Leviticus 16
你知道以后再也没有公羊可用了吗 You know you don't have any goats anymore?
而对基督教徒来说 Right, and for Christians of course
其中的公羊代表着 The goats will represent
基督 Christ
公羊蒙受苦痛 The suffering of the goat
又为我们而死 who died on our behalf
因此我们可以生存 而公羊将死 so we may live and the goat will die
公羊代表谁呢 同学们 Who is that, class?
就不告诉你们 I'm not gonna tell you, alright
大家自己意会出来了吗 You have to figure it out on your own, right?
我可不能事事代劳 I can't do everything for you
这就是利未记16 Okay, that's Leviticus 16
非常值得一读 Worth reading carefully
好好看学习圣经中的注释 with the notes in the JSB
内容非常丰富 It's a extraordinarily rich
也特别有趣 and interesting chapter
而且还 It's also so
我想说 特别古怪 as we would say, weird
这就是利未记16 That's Leviticus 16
好的 这是代赎 Okay, vicarious atonement
接下来我们要讲以赛亚书53 That brings me to Isaiah 53
非常经典的一段话 尤其是在基督教教义中 The classic text, especially in Christian piety
经典的基督教文献 The classic Biblical text
其中为我们勾画出了代赎 that outlines vicarious atonement
基督如何为我们的罪蒙难 how Christ suffers for our sins
我刚才说了基督吗 不好意思 Ooops, did I just say Christ
一件事情 或某个人 How something or somebody
如何为我们的罪蒙难 is suffering of our sins
对此描述最经典的圣经文本就是以赛亚书53 The classical Biblical passage is Isaiah 53
提示一句 包括以赛亚书52的最后一句 Footnote, includes the last verse of Isaiah 52
但是这其实不是什么大问题 But I'm not gonna worry about that
好的 以赛亚书53 Okay, Isaiah, Isaiah 53
那么首先我们来看 以赛亚是谁 So first of all, who is this Isaiah?
按照宗教传统主义人士的说法 According to religious traditionalists
其中包括犹太教和基督教 Jewish and Christians alike
耶路撒冷的以赛亚 this is Isaiah of Jerusalem
也就是 That same guy
我们之前提到过很多次的那个 we've mentioned a number of times
生活在公元前700年左右的以赛亚 who lived around the year 700 BCE
然而根据现代圣经资深学者的说法 However, according to old modern Bible scholars
其中也包括犹太教学习圣经的注释人员 Including the Jewish Study Bible annotators
我们可以肯定 Right? We are convinced that
他不是耶路撒冷的以赛亚 This is not Isaiah of Jerusalem
不是生活在公元前700年的那位 of the year 700 BCE
而是生活在几个世纪之后的某个伙计 but a bloke who lives centuries later
可能公元前6世纪中叶左右 Probably in the middle of the 6th century BCE
比如公元前550年前后 Say 550 or something
或者再往后推一些 Or maybe a little later
是一位无名氏 并不是说他没名字 Who is anonymous, who's not anonymous
但是他的先知书被附在 but whose prophecies were stuck on
以赛亚书的后面 to the back of the Book of Isaiah
因为他似乎 Because he seems to be
是以赛亚的仰慕者 much an admirer of Isaiah, right
所以我们叫他 第二以赛亚 So we called him second Isaiah
因为我们也不知道叫他什么好 Cos we don't have a name to call him
也不能叫他张三李四吧 We don't wanna call him Bob
所以我们叫他 第二以赛亚 So we'll call him second Isaiah
一些学者认为 And some scholars think
他也不是第二以赛亚 he's not second Isaiah
可能是第三以赛亚 he might be third Isaiah
这不是在以赛亚书53中说的 可能是第二 Actually not 53, probably second
管他呢 你们又不感兴趣这些 What the hell, these points you don't care
好的 所以很可能他 Right, so probably not
并不是耶路撒冷以赛亚的分身 a division of Isaiah of Jerusalem
而是一个不知名的先知 Probably anonymous prophet is
但是非常让人惊讶 非常神奇 stunning, stunning, amazing guy
生活在几个世纪之后 who lives a few centuries later
其实这些内容都跟我们 Okay, that does not affect our
一点儿都不相关 concerns here in the slightest
就是给大家补充点知识 But I thought you should know
这就是以赛亚仆人之歌中的一首 This is one of the servant songs of Isaiah
十九世纪时 In the 19th century
一个德国的圣经学者发现 a German Biblical scholar noticed that
这位第二以赛亚 this second Isaiah fellow
非常喜欢 上帝的仆人 这个母题 likes this motif of the servant of the Lord
在他的预言中经常出现 is a prominent motif in his prophecies
书中还有四组歌曲 And there are four sets of songs
他称此为仆人之歌 which he called the servant songs
这里就不止是 Right, which we have not just
一句话 或者一个母题 a line or a motif
而是有一整段 but actual paragraph
讲的是上帝的仆人 about the servant of the Lord
其中有一首仆人之歌 And of these, this is one of those servant songs
是我们所谓的蒙难的仆人之歌 This is often called the suffering servant songs
唱的内容是一个仆人 That's about the servant who
为了别人的罪而蒙难 suffers for the sins of others
大家的讲义上有一段节选 So here is a brief excerpt on your handout
他被藐视 遭人厌弃 He was despised and rejected by men
如果大家知道亨德尔的弥赛亚 If you know the Handels messiah
就肯定可以 of course you'll start
马上跟着一起唱 to sing this immediately
他被藐视 He was despised
好了 我不唱了 Okay, I'll stop
遭人厌弃 饱受痛苦 and rejected by men, a man of sorrows
历尽忧患 and familiar with suffering
人们对他不屑一顾 Like one from who men hide their faces
我们也不尊重他 he was despised and we esteemed him not
其实他担当了我们的忧患 Surely, surely, he hath borne our grief
这里说得非常直白 This is still, straight the hell out of sight
你们有些人拿这一段当论文题目了 Some of you work on this in your papers
有吗 Yes?
有人作业中选了这个题目吗 Anybody who had this in assignment?
可能有吧 肯定有人选了 Maybe yes, somebody must have done it
好吧 Okay
他担当了我们的忧患 He took up our infirmities
背负了我们的痛苦 and carried away our sorrows
我们却以为是上帝责罚 Yet we considered him stricken by God
击打 苦待他 smitten by him and afflicted
谁知他是因我们的过犯而被刺透 He was pierced for our transgressions
这里的翻译 Who would make much debated
很有争议 translation there
基督教徒很清楚这是什么意思 Christians know exactly what that means
他是因我们的过犯而被刺透 He was pierced for our transgressions
因我们的罪恶而被压伤 He was crushed for our iniquities
我们因他所受的刑罚 the punishment that brought us peace
而得到平安 was upon him
因他所受的鞭伤而得到医治 and by his wounds we are healed
好的 Well
基督徒们读到这一段 If you are a Christian, you read this
就知道 you know exactly
这些先知们在说什么 what the prophet is talking about
毫无疑问 And there can be no doubt
而福音书中也已经 Already the gospels already allude
在受难的叙事提到以赛亚书53 Isaiah 53 in the passion narrative
虽说其实大部分都是 Although really it's mostly post
在新约成书之后 New Testament writers
新约作者会非常详细地讲这个问题 who will develop this in great length
也包括我们的朋友游斯丁 including our friend Justin
他引用了以赛亚书53的整段文字 who quote Isaiah 53 complete
因为他认为非常明显 Right? Cos for him it's obvious
毫无争议 以赛亚 It's no greener that Isaiah
讨论的是基督 is talking about Christ
现在有意思的一个问题就是 Now interesting question is
这个以赛亚 或者就是这个人 What is Isaiah, or whoever he was
他究竟说的是谁 Who was he really talking about?
我明白基督教徒 I understand the Christians
有权利将其理解为 have every right to interpret this
指代基督 as referring to Christ
但是当然了 这么说 当然了 But surely, or surely, right?
这不太可能 It is not likely that
公元前6世纪的先知 prophet of the 6th century BCE
怎么会讨论 is going to be talking about
生活在几个世纪之后的拿撒勒的耶稣 Jesus of Nazareth, who lives centuries later
我是犹太人 我能怎么样 Alright? I'm a Jew, what can I do?
我就是不同意这种说法 I am just not convinced
因此这是一个非常有趣的解经问题 So there is an interesting exegetical question
也是个历史问题 historical question
以赛亚在说什么 What is Isaiah talking about?
或者是 他在说谁 Or whom is he talking about?
而对此的答案呢 And the answer is
如果大家翻看犹太教学习圣经 if you look at the notes in the JSB
就会发现其实争议很大 it's much debated, right?
直到今天 学者们也不 Scholars to this day don't really
清楚他究竟在说什么 know exactly what he is talking about
他难道说的是 Is he talking about some
整个的以色列民族 or the people of Israel as a whole?
这就是非常标准的犹太教解读 Which is the standard Jewish explanation
以色列人为了 So people of Israel who suffer
全人类的罪蒙难 for the sins of humanity?
代人蒙难 Right? In the wrong suffering?
不然说的是先知自己 Or maybe it's the prophet himself
反正我们不知道就是了 Anyway, we don't know
这里的一个重点 The key thing here is
以赛亚书53似乎 that Isaiah 53 seems to have
提到了 代赎 的说法 the notion of vicarious atonement
在这里蒙难的仆人 这一个人 where one person, the suffering servant
将要为我们所有的人受罪 right, is going to carry the sins for us all
而这后来则成为 And this will prove to be
一个有奠基意义的段落 a very formative chapter
促成了之后基督教思想的形成 in the emergence of Christian thinking
因为这对基督教徒非常重要 And since it's so important to Christians
因此犹太教徒就低调处理 Jews resolutely downplay it
两个教派就一直是这么对着干 Giving the dynamic how these things work
如果基督教徒认为这个十分重要 Right, if Christians think it must be important
犹太教徒就认为不可能十分重要 Therefore it can't be too important
换言之 Right, in other words
犹太教的传统中 Jewish tradition doesn't konw
不知道如何处置以赛亚书53 what to do with Isaiah 53
我们对此稍后还有讨论 Okay, we'll discuss that a little bit more
总结一下 So to summarize
我们讨论了祭典 we have then sacrifices
有赎罪祭 we have atonement sacrifices
赎罪日 替罪羊 we have the Day of Atonement and scapegoat
替罪羊是用作代赎 which is vicarious atonement
但是代赎的代表 But the poster child of
则是以赛亚书53 vicarious atonement is in Isaiah 53
这是一套传统 Okay, that's one set of traditions
后来的犹太教徒和基督教徒在阅读圣经中 that later Jews and Christians will see
将会领悟 emerging from text
祭典在他们眼中首先 Seeing sacrifice as primarily
是赎罪的工具 a vehicle for atonement
就好像动物死去 我们得以生存 Just as the animal dies, so that we live
这个人可能会死去 This human being might die
而我们得以生存 so that we live
好的 Okay
接下来我们要处理一个小问题 That got a brief section to deal with here
祭祀宗教的预言批判 Prophetic critique of sacrificial religion
游斯丁此后也将讨论 Justin also will make much of
许多其中的段落 a number of passages
的确让人印象非常深刻 which indeed are very striking
而在我的希伯来圣经课程中 In my Hebrew Bible course
我们也会用一个课时 Also we'll spend a session
来讨论这些段落 discussing these passages
其中先知们批判 In which the prophets critique
批判了祭祀宗教 Critique sacrificial religion
或者是祭祀的宗教 or religion of sacrifices
他们批评了 or critique the religion of
神殿/帐幕的宗教 the temple/tabernacle
总而言之 母题就是说 Right, the generalized motif is
上帝不想要你们的祭典 that God doesn't want your sacrifices
上帝也不需要你们的祭典 God doesn't need your sacrifices
上帝想要当然是 What God wants of course is
让你们心碎 让你们虔诚 a broken heart, is your piety
要你们有实际行动 is social action
出去施舍给穷人食物 Go out there and feed the poor
出去给衣衫褴褛的人们送衣服 Go out there and clothe the needy
这才是上帝想要的 That's what God wants
而你们的祭品呢 And your sacrifices?
自己留着吧 You can just keep them
这是非常随意的一个 That's a loose paraphrase of the
对于许多不同的 of a number of different
先知书的解读 passages in the prophets
我也要求大家去读比较重点的一些 And I gave you to look at the major ones
何西阿书6:6 at Hosea 6:6
这一段非常有名 Right, this is the famous one
上帝不想要zebah 牲祭 That God does not want zebah, sacrifices
想要hesed God wants hesed
hesed是怎么翻译的来着 How do you translate hesed?
慈爱 Loving-kindness
慈爱 谢谢 Loving-kindness, thank you
就是慈爱的意思 That was loving-kindness
以赛亚书1和以赛亚书58 Isaiah 1 and Isaiah 58
耶利米书7和诗篇51 Jeremiah 7, Psalm 51
这些都是经典的文段 These are the classic passage
都是经典的文段 These are the classic passages
从中我们可以读到这个主题 in which we see this theme
这些文段都很值得一读 These passages are worth looking at
尤其是在这个背景下 in this context
因为他们会对之后的基督教思想 because they will come to loom large
产生深远的作用 in later Christian thinking
所以我们面临着立场的选择 So we sort of gonna take sides
先知是在说 Are the prophet saying
上帝不想要你们的祭典 God does not want your sacrifices
因为上帝告诉犹太人 Yes, cos God is telling the Jews
他不想要你们愚蠢的仪式 He doesn't want all your stupid rituals
上帝就是这么说的 That's what God is saying here
毋庸赘言 Or needless to say
犹太人一定会这么回答 the Jews response will be
不对不对 这不准确 No, no, no, no, that's not exactly
不是这些话的真正意思 what the passages mean, right
这些文段会在之后的犹太教和基督教辩论中 So these passages will come to loom large
产生深远的意义 in later Jewish and Christian debate
从游斯丁已经可以看出这一点 We've seen that already in Justin
那么这些段落是对祭典 Okay, are these passages rejections
而不是仪式的否认吗 of sacrifices instead of ritual
好的 Well, yes
如果大家单独阅读这些段落 if you read this passage by themselves
可以认为这是以赛亚书 One could conclude that's what Isaiah
何西阿书和以赛亚书 Hosea, and/or Isaiah
还有另外一部耶利米书 or the other, Jeremiah
可能的意思 对吗 might mean conceivably, alright?
我不会公开承认这一点 I won't acknowledge upfront
因为这些文段非常模糊 these passages are ambiguous
需要我们去解读 they require interpretation
这些先知在说什么呢 What exactly is the prophet saying?
不过话说回来 据我所知 Any case, as far as I know
没有任何一个古代的犹太团体 No ancient Jewish group is known
否认过祭典 that rejected sacrifices
这并不意味着 It doesn't mean that was not
先知说的不是这个意思 what the prophets meant
我的意思是说 I'm just saying
如果大家 That aside from these
姑且搁置这些模糊的段落不论 ambiguous passages aside
先放在一边 comma, right?
我可以援引任何一个古代犹太教团体 I can quote any ancient Jewish group, right
来按照上述的说法解释这个段落 that took these passages in this way
从而发展起一种观念 and develop ideology
说上帝不想要 that God does not want
神殿/帐幕的祭典 temple/tabernacle sacrifices, period
他是对此百分之百否认的 And he has an absolute rejection
就是给大家提供一个有趣的 Just sharing an interesting historical
历史事实 piece of information
考虑到古代世界的现实 In giving the realities of the ancient world
我觉得特别难以想象 It's hard for me to imagine
古代的犹太教团体会说 any Jewish group saying in antiquity
原则上 that in principle
上帝不想要祭典 God does not really want sacrifices
因为祭祀宗教 Cos sacrificial religion
之前我也说过 大家可以去听宗教101 as I said earlier, see Religion 101
到处都是 is everywhere
这是古代宗教词汇 is part and parcel of
不可或缺的一部分 the religious vocabulary of the ancients
那么先知们怎么说呢 So what are the prophets saying?
先知们似乎是说 Prophets seem to be saying
这是传统的犹太教 This is the traditional Jewish exegesis
对这些段落的解读 to these passages
先知对错误的强调重点加以否认 the prophets are rejecting misplaced emphasis
人们认为他们可以邪恶 People think that they could be wicked
只要他们遵循 as long as they are observing
宗教的法律形式 便可以肆意妄为 the ritual law, ritual forms
只要他们进行祭典 As long as they are bringing sacrifices
一切都会没有问题 then everything is going to be okay
不管你本身有多么邪恶 no matter how bad you might be otherwise
先知说 不是这样的 And the prophet says, no
甲不能成为乙的替代 The one is not a substitute for the other
虔诚和仪式需要 Piety and ritual need to
同时进行 accompany each other
这是一种非常经典的 This is a classic way in which
犹太教解读 犹太教对这些段落的理解 Jewish interpret, understand these passages
我认为其实可以在圣经之中 And I think there are some basis
找到一些根据 in scripture itself
找到这种解读 with this reading
来支持这种解读的 for this reading
在以赛亚书58中 上帝要求义 Isaiah 58, God wants righteousness
也要求安息日 大家可以去读 as well the Sabbath, read the passages
耶利米书7 Jeremiah 7
可能是这些章节中 is perhaps the most amazing
最让人不理解的 of these chapters
Chris之前也曾经问到过这个问题 what Chris may have been alluding to earlier
这里的观点是 Right? The idea that
我将以色列人从埃及救赎出来 I redeem Israel from Egypt
而他们也没有为我举行祭典 even without sacrifices
或者说 我从来没有指示过旷野中的 or I never instructed the Israelites
以色列人 让他们举行祭典 in the wilderness about sacrifices
这就很让人震撼 Which is very striking
因为如果大家读利未记 You read the Book of Leviticus
就觉得耶利米是不是没有看过这一部分 you say that Jeremiah missed that
我也不知道 也不明白 I don't know, I don't understand
利未记中一半都在说这些内容呢 That's half of the Book of Leviticus
所以问题就在于 So, but so question is
耶利米是什么意思呢 What does Jeremiah mean?
一种常见的解释方法是 And the usual way to take it is
你看 我救赎了以色列人 Well, look, I redeemed the Israelites
而他们都没有为我举行过祭典 They didn't sacrifice to me at all
同样 我也可以救赎你们 Similarly, I can redeem you
你们也不需要为我祭典 without your sacrifices
因为你们非常夸张地 cos you guys have an exaggerated
强调神殿 misplaced emphasis on the efficacy
及其仪式的效力 of the temple and its rituals
我最喜欢用这个例子 Okay, my favorite example show you
来给大家解释其中的复杂曲折 how complicated these things are
诗篇51 the Psalm 51
写得非常优美的一段诗 which is a beautiful psalm
非常非常优美 really beautiful beautiful piece
诗篇的作者忏悔自己内心的愧悔 are reflecting inner contrition by the psalmers
他所犯下的罪 他为自己的所作所为 about sin, right, that he feels guilty
感到十分罪恶 for what he's done
虽然他究竟做了什么非常难说 And it's all very ambiguous what he's done
但是他感到特别愧疚 But he feels guilty about it
大家不用管标题 诗篇51 Ignore the heading, Psalm 51
这里的诗篇主要是想说 Right, so the psalm is bidding to say
祈祷要比祭典更有效 that prayers are more efficacious than sacrifices
上帝真正想要的 Right, what the God really wants
是愧疚的心 is a broken heart
上帝真正想要的是祈祷 what the God really wants is prayer
想要的是虔诚 what God wants is piety
然后这段诗的结尾处说 Then the psalm ends
我们恩待重建耶路撒冷的神殿 We look forwards to rebuilding the temples
诚心献上祭物 so we can bring sacrifices
我们这些直线思维的西方人 To our western linear minds
觉得这是矛盾 we think it's a contradiction
而我们这些直线思维的西方人 And to our western linear minds
尤其是德国人 also, especially if you are a German, right
19世纪的德国人更甚 the 19th century variety, right
就马上觉得 you will immediately assume
这最后的两句话 all these last two verses
一定是篡改的 are obviously interpolation
肯定是有些人 Obviously somebody was shocked
为诗篇51传达的精神震撼到了 by the spirituality of Psalm 51
所以附加了一段呆板的 and tagged on a religiously pedestrian
宗教结尾 崇尚祭典 ending and endorsing sacrifices
对此我的回答是 To which my response is, yup
如果你坚持自己的 If you insist that absolutely
一元论的直线思维 this monistic linear way of thinking
那我们就是有矛盾咯 Then yes, we have a contradiction
但是我没有觉得有什么矛盾 But I don't see any contradiction at all
只不过是不同表现的虔诚混杂在了一起 It's just complicated mixture of piety
上帝不想要祭典 God doesn't want sacrifices
上帝想要祭典 God does want sacrifices
祭典不重要 非常重要 They are unimportant, they are very important
祭典是非常根本的 根本无足轻重 They are essential, they are non-essential
这些说法都没错 They are all true
只不过是宗教不同阶段的认识罢了 depends on the moments in the religious life
我这里再强调一下 As I said again
宗教人士是可以接受矛盾的 religious people can live with contradictions
不能接受的是神学家和哲学家 It's theologians and philosophers who can't
但是如果是举行祭典的人 But if it's a real living person running this
而本身又有罪 who is affected by sin
他甚至不知道如何去赎罪 he doesn't know how to get atonement
什么都行 什么都不行 Everything works, nothing works
这太难搞了 I mean it's
大家课后自己去读诗篇51 Read Psalm 51 as assignment for yourselves
好的 大家有什么问题吗 Okay, you guys have questions
对于这个母题 on this motif?
这是非常复杂的 This is very complicated
说来话长 This is a big story
我们现在只不过看到了冰山一角 We are at the tip of the iceberg here
要想解决这个问题还要 And this will require a look at
仔细看许多段落 a whole bunch of passages very carefully
才能试着去找出其中微妙的不同 in trying to understand what the nuances are
我只不过是说 I'm simply arguing
大家需要避免 需要去抗拒 you need to avoid, you need to resist
武断下定论 simplistic statements
何西阿是反对祭典的 Hosea rejects sacrifices
大家可以去看何西阿书6:6 See Hosea 6:6, period
可能是 Well, yeah, maybe
也可能不是 but maybe not
都要看当时的语境 And it will depends on context
以及文中的意思而定 and what does he mean, etc.
好的 Okay
而在今天的犹太教中 Up to Judaism now
我们知道两个拉比解读的段落 we know these two rabbinic passages
大家有什么问题和看法吗 You guys have questions, observations
David同学 David
这个问题问得比较宽泛 It's kind of a broader question
基本上是关于法律的 但是和这个有关 about laws in abstract but related to this
好的 Right
我们可不可以这样说 Is it fair to say that
履行这种法律的要求 fulfilling the requirements of the law
在这种情况下 用祭典 in this case, in terms of sacrifices
是一种必要 Is that necessary
但是不太公平的条件吗 but not as fair a condition
相对于义来说 for righteousness?
这是非常典型的犹太教回应 是的 That will be a Jewish response, yes
耶利米等人会说 Right, where Jeremiah et al are saying
我不想要你们的祭典 I don't want your sacrifices
我恨你们的祭典 I hate your sacrifices
但是上帝真正说的只是 Right, what God is really saying is
我不喜欢你们举行祭典的方式 I hate the way you do sacrifices
你们举行祭典的方式 The way you are doing sacrifices
你们压榨穷人 that you are pressing the poor
你们让这个社会充满不公 you are having an unjust society
你们不听从我的教导 you are not following my ways
而你们还认为只要自己举行祭典 And you think you can somehow just bring
一切就会一笔勾销 sacrifices and everything will be fine
我不喜欢这样 上帝说 I hate that, God says
或者如果大家用分类的方法说 Or if you lumping it into categories
仪式和道德 我全要 I want rituals and ethics
这就是解读的经典方式 That will be the classic way to read it, right
大家可以就此发表不同意见的 Which we can, you can argue at these points
因为这些观点并不明显 These points are not obvious
还有其他问题吗 Okay, other questions?
这段话是可以好好读的 It's a fine passage to look at in section
大家有兴趣的话可以去读 You can and may wanna do that
好的 那么公元70年之后的犹太教 Okay, in Judaism after 70CE
发生了什么 What happens?
公元70年神殿遭到毁灭 大家还记得吗 70CE the temple is destroyed, remember?
罗马人 这个我们说过很多次了 So the Romans, as we said many times
在犹太历史中 The Romans were the most efficient
罗马人是最高效 最无情的 and ruthless reformers of Judaism
犹太教改革者 in Jewish history
他们毁灭了神殿 Right, they destroyed the temple
他们给祭典划上了句号 and brought an end to sacrifices
宗教101课 诅咒你 Religion 101, be damns
再将不会有祭典 there are no more sacrifices
之后发生了什么呢 So what happens?
同学们 犹太人如何为自己的罪孽救赎 So class, how did Jews atone for their sins?
犹太人如何达到救赎 Or how do Jews attain atonement
在公元70年之后 after 70CE
你可以相信他们对 You can believe whatever they want
恢复祭典的渴望 about the sacrifices
但是他们也在做着一些什么 but as long as they are there, they are doing something
但是还有上帝在 But there's God
在公元70年之后 我们的朋友拉比 So our friends and rabbis after 70CE
发展出了一套理论 work up a whole theory
关于我们的罪孽如何得到救赎 about how our sins get atoned
即便在没有祭典的情况下 even in the absence of all the sacrifices
即便所有相关的祭祀仪式都不存在 all the sacrificial rituals associated with it
怎么做呢 祈祷 研习Torah 慈善 Answer, prayer, Torah study, charity
还有其他虔诚的行为 other pious acts are as good as
都可以媲美祭典 if not better than the sacrifices
在拉比文献中有很多段落 There's lots of passage in rabbinic literature
都非常直白地说了这一点 right, to which the rabbis say this explicitly
这不仅仅是非常精妙的解读 This is not just brilliant intuitive readings
他们也非常直白地说出来 They say this, flat out
他们单独列出了祈祷 And they singled out prayer
单独列出了研习Torah they singled out Torah study
单独列出了慈善和做善事 they singled out charity and good deeds
如果你们做到这些 If you do these
它们就会同旧时的祭典一样 These have the same salvific power
有相同的救赎力量 as the sacrifices of old
甚至要更有效 Maybe more so
大家可以去读马可福音 See that passage in Mark
还有许多拉比的解读也说到了这个 Okay lots of rabbinic parallels to that
拉比还做了一件事情 Another thing that rabbis do
就是发展了 强调了 强化了 is to develop, heighten, strengthen
忏悔的观念 the idea of repentance
忏悔当然就是说 Repentance means of course
对不起 对不起 对不起 I'm sorry, I'm sorry, I'm sorry
我也后再也不这样了 I won't do it again
这就是忏悔 That's repentance
对罪孽忏悔并不是说体现了 And repentance of sin not as a symptom
这个系统中有一些 that something is going wrong
不合理的地方 with the system
不是说这个系统不好 the system screwed up
忏悔实际上本身就被视为一种 But rather repentance is seen as
正面的 宗教的美德 a positive, religious virtue in itself
没有不犯罪的人 There is no one who does not sin
没有不误入歧途之人 or does not go astray
所罗门如是说 as Solomon says
(希伯来语) Everybody is gonna sin sooner or later
所有人都会犯罪 只是时间早晚 Make a mistake, do the wrong thing
都会犯错 做不正确的事 Alright, repentance is the way of saying
因此忏悔这一举动实际上是说 that the act of repentance
忏悔这一举动 yes, the act of repentance has
忏悔这一举动 what is valued in itself
就有其自身的价值 So repentance is highlighted
因此忏悔的概念得到了巩固 It's emphasized
得到了强调 We'll look at that in one second
我们马上就会看到这一点 in the rabbinic passage
在我们看到拉比解读的时候 In other words, class
换言之 同学们 After 70CE, the rabbis developed an entirely
在公元70年之后 拉比们发展了一套 new and different religious system
全新的 不同以往的系统 Let's be very frank here among ourselves
咱们关起门来说话 We don't need the sacrifices anymore
我们不再需要祭典了 The temple has been replaced
神殿已经被取代 very efficiently
而且还非常有效果 The sprinkling of blood on the altar, whatever
在圣坛上泼洒血什么的 and sending out a scapegoat
送出一头替罪羊啊 has been left behind
已经被人们忘却了 has been replaced by
已经被取代为 completely different religious system
一套全新的宗教体系 And from our modern western perspective
而从我们现代的西方视角来看 Let's be honest
说实话 A far superior religious system
还是一套更好的宗教系统 which does not entail slaughtering anything
我们就不需要屠杀任何动物 it does not entail sprinkling blood anywhere
也不需要在什么地方泼洒什么血 It does not require
也不需要 the holy temple in Jerusalem
耶路撒冷的圣殿 or caste of Cohens
还有科恩家的祭司什么的 Right, it is a much more
整个系统更加 Dare I say, democratic form of religion
大胆点说 就是更加民主了 It's a much more spiritual kind of religion
更注重精神上的力量了 It is a religion much more
这样的宗教更容易 accessible to everyone
接近所有的民众 It's religion that is
这样的宗教 Well, we would say
我们可以这么说 sounds like, feels like
听起来 感觉起来 much more like a religion
更像一个宗教了 Logically therefore the rabbis
逻辑上说 拉比们 should have been content with
应该很欣慰 what they create
自己的创造 But of course, the problem is that
但当然了 问题在于 the sacrifices have one thing going for them
祭典有一些对他们的好处 that prayer, Torah study, charity
祈祷 研习Torah和慈善 and good deeds don't
以及善行都不具备 Which is to say
也就是说 God demands sacrifices in the Torah
上帝在Torah中要求了祭典 You get to the first half of
这可以从前半部分的 the Book of Leviticus
利未记得到论证 which does not go away
而且铁证如山 So rabbinic piety either is always a dream
所以拉比的虔诚表现在总是梦想 that some day the temple will be restored
有一天神殿会得以重建 some day the sacrifices will be restored
某一天祭典会得到恢复 And at the meantime, we got this
而与此同时 我们也要做祈祷之类 And if you say, yes
要是你说 是的 In the meantime what you got is
但是与此同时你所做的事情 a lot better than what you once had
比起从前的做法不是好很多吗 and a lot better than
而且也好过 what you are hoping for in the future
你曾经对未来的畅想 Shouldn't you be happy with what you got?
你不应该心满意足吗 Well, that goes back to Psalm 51
这就要追溯到诗篇51 and our religious ambiguities
还有我们在宗教上的含糊表达了 I can't not want that
我不能不想要这样 cos that's in the Torah
因为这是Torah的教义 By the same token
出于同样的原因 It's obvious what I have works very well
很显然我现在的状态也不错 There's certain tension here
这里是有一定的争论的 So in certain forms of modern Judaism
因此在某些形式的现代基督教中 the Gordian knot is cut
这样的难题已经被解开 and we Jews don't pray for
犹太人不再祈祷 the restoration of the temple or sacrifices
神殿的重建或者祭典的恢复 We simply acknowledged them as
我们只是认为这些是 historical realities or what once was
历史事实 过去的事情 we don't want them back anymore
而不希望它们卷土重来了 But in traditional Jewish piety
但传统的犹太教所标榜的虔诚 we don't feel we have the right
是说我们觉得这样是不对的 to change the prayer book that way
不能就这样随意地修改我们的祈祷书 So we continue to pray for
因此我们继续祈祷 the temple and the sacrifices
神殿和祭典的回归 even though if you interview
即便你去问 the most traditionalist Jews
最传统的犹太教徒 they would say
他们也会说 I don't want temple back actually
我其实真心不想神殿重建 But we pray for it because
但是我们一直为此祈祷 that's what we are supposed to do
因为我们应该这样做 There, I told you a dirty secret
哎 告诉了大家一个肮脏的秘密 Okay, so that's how
好的 就是这样 That's how Jews get atonement after 70, right?
这就是公元70年之后犹太人得到救赎的方式 Which the rabbis develops a theory
拉比们会发展起一个理论 that there are substitutes
发展一些替代 there are substitutes for it
来取代它们的地位 Theoretically, temporarily till the temple returns
理论上讲 它们在神殿回归前暂时起作用 But de-facto, 2,000 years now
但是实际上 一代替就代替了2000年 I would say these temporary substitutes
我觉得这些临时替代 have had a long life
也太久了 and are not going anywhere
而且好像也没什么被取代的迹象 Alright, I'm gonna stop here
好的 今天我们就讲到这里 to answer your questions
现在来回答大家的问题 or we have ten minutes left
或者还有十分钟的时间 to look at these two rabbinic text
可以大家一起看看两篇希伯来文章 which are coming up on the notes
我给大家附在了讲义上 on the next page
下面一页 You have questions?
大家有问题吗 Are there any very traditionalist rabbinic
或者有没有传统的 Jews here who wants to dispute me?
拉比犹太教徒想要跟我争论一下 And, yes
请讲 Just a question on the temple
我就想问一个关于神殿的问题 Could you still have your prayer, your
犹太人还可以继续祈祷吗 Yes, no doubt
当然可以 Right, I have absolutely no doubt
这一点是毫无疑问的 That when logic comes
到那个时候 and the temple was rebuilt speedily
神殿在我们的时代得以 in our days, right
快速重建起来 that along with the restoration or sacrifices
祭典也得到恢复 and Cohens getting back to work
科恩一家又成了大祭司 Somehow Torah study, prayer, charity
而此时Torah研习 祈祷 慈善 good deeds, repentance will still have a place
善行 忏悔仍然在神的社会中 in the divine economy
占据一席之地 How would these all be fit together?
那可是这两者如何结合呢 I don't know exactly
我具体也不清楚 But a logic will know how to
但是逻辑会知道 fit these things to go
如何将这些结合起来 I don't know how to fit it together
我个人不知道如何去做 He'll know how to fit it together
但是他会知道的 He'll have the Jerusalem temple
他会将耶路撒冷的神殿 with synagogues, Torah study
和犹太教教堂 Torah研习 yeshivas, they'll all fit together somehow
犹太学校 找到方法结合起来 I have no doubt
对此我深信不疑 Okay, other questions?
还有其他问题吗 I have a question
我有问题 Yes, Yoni
好的 请讲 To what extent do you think that
在什么程度上您觉得 the rabbinic system, prayer, piety
拉比的系统 祈祷 虔诚 and whatever the ceremony is
还有其他的仪式 Charity, good deeds
慈善 善行 and Torah study
还有研习Torah To what extent do you think
您认为他们在多大程度上 that was ready to go
能够在神殿 the day after the destruction of the temple?
遭到破坏之后得以施行呢 In other words, what's something that
也就是说 这其实是 the prior rabbis, or early rabbis
从前的拉比 早期的拉比 were thinking of
已经考虑到的 even while the temple was standing, or
就是说在神殿仍在时就考虑到的 Right, right on our call that
一语中的的问题 Right so, yeah
是这样的 You can see anticipations
你可以从中看到早期的期待 Yes, it's in there, right
就在那里面 Actually not, the chemistry is in Judaism Vol.3
其实没有 是在第三卷中 I didn't reprinted there, right
我没有给大家打出来文本 You can see that rabbis are taking ideas
大家可以看到拉比们汲取 that are already around
当时存在的看法 in the late second temple piety
从第二神殿的晚期就已经开始 the late second temple society
也就是第二神殿的社会中 In extremist forms in sectarian groups
宗教组织的最极端的形式里 that rejected the temple and walks away
他们否认神殿然后转身走开 They are not rejecting sacrifices
但是他们并没有抗拒祭典 They are rejecting this temple
他们只不过在否认这个神殿 this priest, this sacrifice
这位祭司 这次祭典 in the hope there will be a better temple
希望以后会有更好的神殿 priests and sacrifices in the future
将来会有更好的祭司和祭典 So there's some groups with heretical ideas
因此有一些组织是有些比较异教的想法 you've seen that already in Paul
大家在读保罗的时候已经看到了 Some passages in Paul which seems to
保罗的一些段落似乎 reflect that kind of way of thinking
反映了这种想法 What?
什么 Dead Sea Scrolls
死海古卷 Dead Sea Scrolls, most famously, right
死海古卷 是其中最有名的 So these ideas were already
因此这些观点已经 on the fringes of society
在社会边缘出现 And rabbis is taking them and develop
而拉比们汲取这些观点加以发展 We saw this already with the case of
类似的情况我们已经在 Passover Seder, remember yes?
逾越节家宴中看到过 对吗 Our rabbis created the Passover Seder
拉比们创造了逾越节家宴 It's again, it's a way of saying
跟之前一样 就好比说 There once was a temple
曾经我们有神殿 What we can do instead of the temple
那我们代替神殿可以做什么 we don't have the temple anymore
我们已经没有神殿了 we don't have a real paschal lamb
也没有真正的逾越节羊羔 We'll sit around and talk about it
那我们就围坐一团 谈论这些嘛 Right? That's the rabbinic piety in action
这就是拉比所表现出的虔诚 Right, we are gonna transcend the temple
我们要超越神殿 And if you got a Passover Haggadah
如果大家有逾越节哈加达 a Passover Seder
有逾越节家宴 Do you really need a paschal lamb anymore?
那真的还需要羊羔吗 Well, frankly, no
说实话 不需要 It's been replaced so effectively
它已经被有效地取代 you don't miss it
你也不会觉得少些什么 But nonetheless, of course
但尽管如此 当然了 we want the Passover lamb to come back
我们是希望逾越节羊羔回来的 Maybe
可能吧 Yes, David
David同学 Is intention a necessary condition
是不是在有效的祷告中 for valid prayer?
必须真情实意呢 You are asking a deep question, my son
孩子 你这个问题问的好高深 The short answer is yes
简短的答案 是的 Long answer is maybe, right
长点儿的答案 可能吧 The short answer is yes
简短回答是肯定的 that all the commandments to be efficacious
所有的训诫都要有效 What does efficacious mean, you ask
那你可能就问了 有效是什么意思 It's a good question
这个问题非常好 But for a good deed
但是对于一件善行来说 Efficacious requires proper intent
有效就需要你有合理的意图 So we are doing something out of pilot
如果我们所做的事情只是摆个样子 that doesn't "Count"
那就不算数的 Yes, it's gonna blablabla
就会这啊那的 But that's not really, that sounds easy, right
没有说的这么简单 Especially in the case of prayer
尤其是祷告 But this is discussed in great light
这些其实都有过非常详细的讨论 by the great minds in the middle ages
中世纪的伟大哲学家们都讨论过 Can you don't write sort of intention
可不可以不把意图写下来 resolve a little bit of that obligation to
而让我们的义务 sacrifice that can
以及祭典有效呢 Yes, well that's already
没错 这已经在 built into the prayer book
祈祷书中有所涉及了 Right, some versions of
在一些版本的 the prayer book, we say
祈祷书中 我们会说 God, I'm gonna recite the laws of
上帝 我接下来将要朗诵 the Hatah sacrifice
赎罪祭的律法 and may my recitation count
希望你可以接受我的朗诵 as if I had brought a Hatah sacrifice
就仿佛我为你开展了一场赎罪祭 Classic rabbinic piety want you
传统的拉比式虔诚需要你 to say that out loud
大声说出来 cos everyone understands it
让大家都理解 But at some point, some medieval
但是在某个阶段 一些中世纪的思想 thought you need to say it
认为你应该说出来 Yes, just make it verbalized, make it clear
用言语表述出来 说清楚 That's why we are studying these things
这就是我们学习这些事情的原因 That's what we are gonna see right now
我们现在就来看一下这些 Okay, I gave you two rabbinic passages
我给了大家两段希伯来文段 The page ahead of we are
大屏幕上的这一段是选自 We are on the Yoma 86b there, okay
Yoma 86b的文字 This is a wonderful passage which
这是一段非常精彩的文字 tells about the power of repentance
告诉我们忏悔的力量 The Torah itself says very little
Torah本身基本没有说 about repentance as a ritual
作为仪式的忏悔 Or the Torah itself simply describes that
Torah本身仅仅描述说 the disaster will come upon you
灾难将会降临到你的头上 You'll realize the reason that
你会明白 为什么 disaster fall upon you
灾难会降临在你的身上 is because you had nothing
因为你什么都没有做 good boys or girls
你们这些善男信女 You had not followed the way of the Lord
你们没有遵循上帝的指示 Then, in your grief
因此在你们的悲痛中 You'll finally finally finally come to your sense
终将会明白这个道理 and turn back towards the Lord
然后浪子回头 笃信上帝 Then God will take you back
上帝也会接受你 That's a brief description of, say
这就是简单的 Deuteronomy 4
对申命记4的描述 A number of different ceremonies
很多不同的仪式 in the Book of Deuteronomy
在申命记中都有描述 Right, the rabbis understands that
拉比们明白 turning back to the Lord
重新投靠上帝时 not as simply as a son of desperation
并不是仅仅是因为自己走到绝路 the way it is described in Deuteronomy
就像申命记中说的一样 Rather, it has its related values
而自身也有自己的价值所在 See it is virtue in itself
有自己的分量 And this is the classic page
这是一个非常经典的 from Tractate Yoma
Yoma训言的一段 Yoma is all about the Day
Yoma所说的就是那一日 Yoma means the Day in our make
是我们所谓的那一日 Which day is it?
哪一天呢 Which is the Day?
那一日是哪一天呢 It's the Day of Atonement
就是赎罪日 See other rabbis have been
其他的拉比们已经 just spent 80 volume of pages
写了80卷的文字 describing in detail
来详细阐述 how a high priest does a sacrifice
大祭司如何举行祭典 when they are writing this, of course
他们写下这些的时候 当然 there is no temple, there is no high priest
没有神殿 没有大祭司 There are no sacrificial goats
也没有作为祭品的山羊 There's no spattering of blood
也没有泼洒鲜血的仪式 It's all
一切都是 I attempted to say, theoretical
用我的话说是 理论上的 Utopian, make-believe, whatever it is
乌托邦的 构想的 Finally in the very very end
而到了最后 they actually discussed
他们还真的讨论了 how do we Jews gonna atone for
犹太人如何在没有神殿的情况下 the Day of Atonement without a temple?
安排他们的赎罪日 Answer is, repentance
答案就是 忏悔 Rabbi Hama b. Hanina say
拉比Hama b. Hanina说 Great is repentance
忏悔是伟大的 for it brings healing to the world
因为它治愈了世界的创伤 Great is repentance
忏悔是伟大的 for it reaches up to the Throne of Glory
因为它指引着踏上光荣的宝座 Great is repentance
忏悔是伟大的 for it overrides a prohibition of the Torah
因为它超越Torah的禁令 This may sound rhetorical similar
这样的措辞让人想起 to those praises of circumcision
关于割礼的那些赞美诗 that we've looked at some weeks ago
我们几周之前曾经看过 In the case of circumcision, I argued
而我们讲割礼的时候 我曾经说 that there are someone out there
就是有一些人 arguing with a contrary position
持有相反的观点 The rabbis are to resolve
拉比们就是要巩固割礼 they are elevating
他们在提升 the importance of circumcision
割礼的重要性 Here I would argue the rabbis are
这里我的观点是拉比们 trying to calm their own doubts
在努力抚平自己的怀疑 I always say the rabbis
我总是说拉比们 are reassuring themselves
在安慰自己 Yes, we can get atonement, right
我们可以得到救赎 without the sacrificial rituals
即便我们没有祭典 without the scapegoat
即便没有替罪羊 without the high priest
即便没有大祭司 We can get atonement
我们也能得到救赎 and we do that through repentance
而我们是通过忏悔得到救赎 And we say this therefore
因此我们才会说 Great is repentance, great is repentance
忏悔是伟大的 忏悔是伟大的 Great is repentance and so on
忏悔是伟大的 And so on
凡此种种 Next page, I gave you a handout from
下一页的讲义中 我给了大家一段 Menahot 110a
Menahot 110a的文字 Which is another long passage
这也是一段长文 I gave you an excerpt from it
我给了大家一段节选 Which the rabbis again are arguing
这其中拉比们在讨论 How the excerpts that I gave you
我给大家的那段节选 focus on Torah study
这里主要强调的是研习Torah That by studying the text
通过研习文字 by studying the laws, by studying the Torah
学习律法 学习Torah it is as if we observed
就好像我们也遵循了 all the things that are said in it
其中所说的各种训诫 So I can't bring a sin offering
因此虽说我没法进行赎罪祭 but I can study the sin offering
我可以学习赎罪祭 I can't bring a home burnt offering
我没法烧祭品 but I can study the laws of
但是我可以学习烧祭品 a home burnt offering
相关的律法 Right, and by studying these things
通过学习这些事情 and by offering prayer
通过祈祷 it's as if I've done it
就好像我们做过了 it's just as good
效果一样好 maybe better
甚至更好 Right, that's the theme of this page
这就是这一页的主题 Menahot 110a
Just the opening line
我们只看这段的开场白 Cos it's an important one for Justin Martyr
因为游斯丁认为这一段很重要 So they quote the verse in Malachi
这里引用了玛拉基书 From where the sun rises to where it sets
从日出之地到日落之处 From east to west
从东到西 My name is honored among the nations
列国必尊崇我的名 the prophet says
先知如是说 and everywhere incense and pure oblations
世上每个角落都有人向我焚香 are burnt and offered to My name
献上洁净的供物 Everywhere, is this possible?
世上每个角落 这可能吗 Rabbi Samuel b. Nahmani said
拉比Samuel b. Nahmani in the name of Yonathan
以Yonathan的名义说 This refers to the scholars
这里指代的是学者 who devote themselves to the study of Torah
他们将自身奉献给了Torah的研习 in whatever place they are
不论他们身在何处 I account it unto them as though they burnt
我就认为他们烧了祭品 and presented offerings to My name
供奉了祭品在我的名下 That the study of Torah
对Torah的研习 has the same salvific effect
和祭典有同样的救赎力量 And that of course can take place
因此当然可以在任何地方进行 anywhere among the nations
在列国之中任何地方 from east to west
无论是东方还是西方 Scholars can sit and study Torah
学者们都可以坐下研习Torah That's the theme of this page
这就是这一页的主题 That verse in Malachi will be quoted by Trypho
玛拉基书的那段话也被特来弗所引用 Right, our time is really up
好的 我们的时间到了 So thank you all
谢谢大家 Again happy and save troubles
大家周末愉快 不要惹事儿 And I'll see you next week [Rhine & trismile Production]
我们下周再见