← 安息日卷总目·第二章 用什么点灯
这不是译本，是辅读层。中文承载文本本身，并逐句标出哪些是塔木德自己的话、 哪些是 施泰因扎尔茨 补入的解释，以及哪些地方翻译必然有所流失。
谢法利亚 的 威廉·戴维森 版用 <b> 标出塔木德原文，其余为
施泰因扎尔茨 补入。下面的比例是逐句从这个标记算出来的，不是判断。
这一面每读 3 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
一段 《巴拉伊塔》 与 拉夫希斯达 相合：那几样油节期都可点，惟 当焚之油 不可，因节期不焚圣物。
有一段 《巴拉伊塔》 所教的，与 拉夫希斯达 的意思相合。
It was taught in a baraita in accordance with the opinion of Rav Ḥisda.
众贤所说安息日不可用来点灯的那几样油，节期里都可以用来点，惟有 当焚之油 不可，因为节期是不可焚圣物的。
All of these oils with which the Sages said that one may not light on Shabbat, one may light with them on a Festival, with the exception of burnt oil, because one may not burn consecrated items on a Festival.
《谢饭祷》里当不当提 修殿节？拉夫胡纳 说不提，若要提则提在称谢那一诵里；拉夫舍舍特 说照 《立祷》 之例。
众贤面前提出一疑：《谢饭祷》里当不当提起 修殿节 呢？
A dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals?
这一疑是：既不过是拉比之律，我们就不提么？
The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it?
还是说，为着彰显神迹，我们仍要提呢？
Or, perhaps due to publicity of the miracle, we mention it.
拉瓦 说 拉夫塞霍拉 说 拉夫胡纳 说：不提。
Rava said that Rav Seḥora said that Rav Huna said: One does not mention it.
他若到底要提，就提在称谢那一诵里。
And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving.
革玛拉 述说：修殿节 里 拉夫胡纳·巴尔·犹大 到了 拉瓦 家。
The Gemara relates that Rav Huna bar Yehuda happened by Rava’s house on Hanukkah.
吃完了要诵《谢饭祷》时，他想把 修殿节 提在「重建耶路撒冷」那一诵里。
When, after eating, he came to recite Grace after Meals, he thought to mention Hanukkah in the blessing: Who builds Jerusalem.
拉夫舍舍特 对学舍的门人说：《谢饭祷》里提 修殿节，与 《立祷》 里提它是一样的。
Rav Sheshet said to the yeshiva students: One mentions Hanukkah in Grace after Meals just as he does in the Amida prayer.
《立祷》 里既在称谢那一诵里提 修殿节，《谢饭祷》里也就在称谢那一诵里提它。
Just as in the Amida prayer one mentions Hanukkah in the blessing of thanksgiving, so too, in Grace after Meals one mentions Hanukkah in the blessing of thanksgiving.
朔日当不当提？拉夫 说提，拉比哈尼纳 说不提。拉夫泽里卡 引 拉比奥沙亚 的 《托塞夫塔》 助 拉夫。
承着上一疑，众贤面前又提出一疑：《谢饭祷》里当不当提起朔日呢？
Based on the previous dilemma, an additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention the New Moon in Grace after Meals?
这一疑是：你若说 修殿节 既不过是拉比之律，《谢饭祷》里便不必提它，那么朔日出于托拉之律，或者就非提不可了。
The dilemma is: If you say that on Hanukkah, since it is only by rabbinic law, one need not mention it in Grace after Meals; perhaps the New Moon, which is by Torah law, one is required to mention it.
还是说，那一日既不禁做工，便不必提它呢？
Or, perhaps since it is not a day on which it is prohibited to perform labor, one need not mention it.
众贤就此有一争：拉夫 说：《谢饭祷》里要提朔日。
The Sages disputed this matter: Rav said: One mentions the New Moon in Grace after Meals.
拉比哈尼纳 说：不提。
Rabbi Ḥanina said: One does not mention it.
拉夫泽里卡 说：你把 拉夫 这条 哈拉哈 握在手里，作为定说，因为 拉比奥沙亚 与他同见。
Rav Zerika said: Take the halakha of Rav in your hand as authoritative, since Rabbi Oshaya holds in accordance with his opinion.
拉比奥沙亚 在一段 《托塞夫塔》 里教过：凡圣殿里有附加之祭的日子——就是朔日与节期的中间几日——晚祷、晨祷、午祷都诵 《立祷》 的十八段祝辞，并在论圣殿事奉的那一段里，说一段应着当日之事的话。
As Rabbi Oshaya taught in a Tosefta: Days on which there is an additional offering sacrificed in the Temple, i.e., the New Moon and the intermediate days of a Festival; in the evening, morning, and afternoon prayers, one recites the eighteen blessings of the Amida prayer and says a passage pertaining to the event of the day during the blessing of Temple service.
他若没有说，我们就要他回到祷告的起头，重诵一遍。
And if he did not recite it, we require him to return to the beginning of the prayer and repeat it.
那几日不在日首举杯行 《圣祷》，《谢饭祷》里却要提起当日——这正是 拉夫 的意思。
And on those days, there is no kiddush recited over the cup of wine at the start of the day, but there is mention of the day recited in Grace after Meals, in accordance with Rav’s opinion.
至于没有附加之祭的日子——就是周一、周四、禁食之日，并 侍班——所定的另是一样，详见下文。
Days on which there is no additional offering, i.e., Monday, and Thursday, and fast days, and non-priestly watches [ma’amadot], have a different legal status as detailed below.
周一周四何所指？指求雨与侍班的禁食之日：漏说不必重诵，不行 《圣祷》，《谢饭祷》里也不提。
断案以先，革玛拉 要问明：这里说周一、周四，是什么意思呢——那几日既不诵什么特别的祷告，何以在此提起？
Before drawing a conclusion, the Gemara seeks to clarify: Monday and Thursday, what is their purpose in this discussion, i.e., why are Monday and Thursday mentioned here if no special prayers are recited on those days?
革玛拉 解说：所指的断然是那为求雨、并为 侍班 而守的周一、周四、周一三个禁食之日。
The Gemara explains: Rather, certainly the reference is to Monday and Thursday and Monday that are fast days for rain and of ma’amadot.
那几日的晚祷、晨祷、午祷都诵十八段祝辞，并在「听祷告的」那一段里说一段应着当日之事——就是那禁食——的话。
On those days, in the evening, morning, and afternoon prayers, one recites eighteen blessings and recites a passage pertaining to the event of the day, i.e., the fast, in the blessing: Who listens to prayer.
但他若没有提，我们并不要他回到祷告的起头重诵。
However, if one did not mention it, we do not require him to return to the beginning of the prayer and repeat it.
那几日也不举杯行 《圣祷》，《谢饭祷》里也不提起当日。
And, on those days, there is no kiddush recited over a cup of wine, and there is no mention of the day recited in Grace after Meals.
《加祷》 里当不当提 修殿节？拉夫胡纳、拉夫犹大 说不提；拉夫纳赫曼、拉比约哈难 说提。
众贤面前又提出一疑：修殿节 之内的安息日，或落在 修殿节 里的 提别月 朔日，《加祷》 里当不当提起 修殿节 呢？
An additional dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in the additional prayer on Shabbat during Hanukkah or on the New Moon of Tevet, which falls during Hanukkah?
这一疑的两面是：我们是否该说，修殿节 自己既没有 《加祷》，《加祷》 与 修殿节 便不相干，所以不提？
The sides of the dilemma are: Do we say that since Hanukkah has no additional prayer of its own, and the additional prayer has no connection to Hanukkah, we do not mention it?
还是说，当提 修殿节 的本是这一日，那么各段祷告便无分别，四段都当提起，安息日与朔日的 《加祷》 也在其内？
Or, perhaps it is the essence of the day that is obligated in the mention of Hanukkah, in which case there is no distinction between the various prayers, and it should be mentioned in all four prayers, including the additional prayer on Shabbat and the New Moon.
这里有一争：拉夫胡纳 与 拉夫犹大 都说：不提。
There is a dispute: Rav Huna and Rav Yehuda both said: One does not mention it.
拉夫纳赫曼 与 拉比约哈难 都说：要提。
Rav Naḥman and Rabbi Yoḥanan both said: One mentions it.
阿巴耶 说 拉夫胡纳 那一说本于 拉夫：朔日逢安息日，诵 先知书选段 者不提朔日——非安息日便无先知书可读。
阿巴耶 对 拉夫约瑟 说：拉夫胡纳 与 拉夫犹大 这一说，本是 拉夫 的意思，因为 拉夫基德尔 说 拉夫 说：朔日逢安息日，安息日诵 先知书选段 的人不必在祝辞里提起朔日——若不是安息日，朔日本无先知书可读。
Abaye said to Rav Yosef: This opinion of Rav Huna and Rav Yehuda is Rav’s opinion, as Rav Giddel said that Rav said: In the case of the New Moon that occurs on Shabbat, the one who recites the portion from the Prophets [haftara] on Shabbat need not mention the New Moon in the blessing, as, if it were not Shabbat, there would be no reading from the Prophets on the New Moon.
先知书选段 既与朔日不相干，祝辞里就不提朔日。
The haftara is unrelated to the New Moon, and therefore the New Moon is not mentioned in the blessing.
朔日的 《加祷》 里提 修殿节，道理也当一样：若不是朔日，修殿节 他本不诵 《加祷》。
The same should be true with regard to mention of Hanukkah in the additional service on the New Moon, as, if it were not the New Moon, he would not be reciting the additional service on Hanukkah.
既然如此，他诵 《加祷》 时便不必提起 修殿节。
Therefore, when he recites the additional prayer, he need not mention Hanukkah.
驳其不类：先知书于朔日全不相干，修殿节 却在三祷里都提。当比的是节期逢安息日午祷的 先知书选段。
革玛拉 驳这一比。
The Gemara rejects this comparison.
这两件相类么？
Is this comparable?
那里，诵先知书本来就不是朔日礼中的一节。
There, reading from the Prophets is not at all part of the service on the New Moon.
这里却是晚祷、晨祷、午祷里都要提起 修殿节 的。
Here, there is mention of Hanukkah in the evening, morning, and afternoon prayers.
倒不如比这一件：拉夫阿哈德沃伊 说 拉夫马塔纳 说 拉夫 说：节期逢安息日，安息日午祷里诵 先知书选段 的人不必提起节期——若不是安息日，节期的午祷本无先知书可读。
Rather, it is comparable to this: As Rav Aḥadvoi said that Rav Mattana said that Rav said: On a Festival that occurs on Shabbat, one who recites the portion from the Prophets during the afternoon service on Shabbat need not mention the Festival, as, if it were not Shabbat, there would be no reading from the Prophets during the afternoon service on a Festival.
既然如此，节期的晨祷里虽有 先知书选段，午祷既不诵先知书，那一诵便算与节期全不相干，人就不提起节期。
If so, even though there is a haftara during the morning service on a Festival, since they do not read from the Prophets in the afternoon, the reading is considered totally unrelated to the Festival and one does not mention the Festival.
修殿节 也是一样。
The same is true with regard to Hanukkah.
人不在 《加祷》 里提起 修殿节。
One does not mention Hanukkah in the additional prayer.