88a.1
解答
依众拉比，那头一年定了八个缺月。
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——依众拉比，他们定了八个缺月。
and according to the Rabbis, they established eight months that were lacking.
← 安息日卷总目·第九章 拉比阿奇瓦说
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。
依众拉比，那头一年定了八个缺月。
——依众拉比，他们定了八个缺月。
and according to the Rabbis, they established eight months that were lacking.
《世序》里的一条 《巴拉伊塔》 说 尼散月 十五是安息日前夕，则 西弯 月朔在周一，于 拉比约西 为难；答曰那条本是众拉比的意思。
革玛拉 又出一难。
The Gemara cites another objection.
你来听那名叫 《世序》 的书里一条 《巴拉伊塔》 所教的：以色列人出埃及的那个 尼散月 月，十四日他们宰了逾越节的羊羔，十五日他们出了埃及，那一日是安息日前夕。
Come and hear that which was taught in a baraita in the anthology called Seder Olam: In the month of Nisan during which the Jewish people left Egypt, on the fourteenth they slaughtered their Paschal lambs, on the fifteenth they left Egypt, and that day was Shabbat eve.
尼散月 月朔既在安息日前夕，可以推出 以珥月 月朔在周的第一日，西弯 月朔在周的第二日。
From the fact that the New Moon of Nisan was on Shabbat eve, we can infer that the New Moon of Iyyar was on the first day of the week, and the New Moon of Sivan was on the second day of the week.
这于 拉比约西 的意思便难讲了，他以为 西弯 月朔是在主日。
This is difficult according to the opinion of Rabbi Yosei, who holds that the New Moon of Sivan was on Sunday.
革玛拉 答：拉比约西 尽可以对你说：这条 《巴拉伊塔》 是谁的意思呢？
The Gemara answers that Rabbi Yosei could have said to you: Whose is the opinion in this baraita?
是众拉比的意思。
It is the opinion of the Rabbis.
所以这条 《巴拉伊塔》 于 拉比约西 的意思并没有妨碍。
Therefore, this baraita poses no difficulty to the opinion of the Rabbi Yosei.
又引 拉比约西 自己排的日程：初二上下山、初三上下山、初四上下山、初五筑坛献祭、初六无暇——那岂不正是初六领受 妥拉、合众拉比的意思么？
革玛拉 又出一难：你来听所教的一条，那里 拉比约西 说：西弯 月初二，摩西上了西奈山，又下来了。
The Gemara cites another objection: Come and hear from that which was taught, that Rabbi Yosei says: On the second day of Sivan, Moses ascended Mount Sinai and descended.
初三，他上去又下来。
On the third day, he ascended and descended.
初四，他下来了，此后没有再上西奈山，直到与全以色列民一同蒙召的时候。
On the fourth day, he descended and did not ascend Mount Sinai again until he was commanded along with all of the Jewish people.
革玛拉 问：初四他怎能下来呢？
And the Gemara asks: How is it possible that he descended on the fourth day?
他既没有上去，是从哪里下来的呢？
Since he did not ascend, from where did he descend?
倒不如把这话改正作：初四，他上去又下来。
Rather, this must be emended: On the fourth day, he ascended and descended.
初五，他筑了一座坛，献了祭。
On the fifth day, he built an altar and sacrificed an offering.
初六，他没有工夫。
On the sixth day, he had no time.
革玛拉 问：他所以没有工夫，岂不正因为那月初六领受了 妥拉 么？
The Gemara asks: Is that not because he received the Torah on the sixth day of the month?
可见这条 《巴拉伊塔》 是帮众拉比的意思的。
Apparently, this baraita supports the opinion of the Rabbis.
答曰：初六没有工夫，是为预备安息日忙。随后引一位加利利人在 拉夫希斯达 面前所讲的「三重之说」：三重的 妥拉 赐给三等的民，借第三个生的人，在分别的第三日，在第三个月。
革玛拉 驳回这话：不然，他所以没有工夫，是为着预备安息日的忙碌。
The Gemara rejects this: No, he had no time due to the burden of preparing for Shabbat.
革玛拉 又添一层：有一个加利利人站在 拉夫希斯达 面前讲说：那全然慈悯者是当称颂的——他把三重的 妥拉——妥拉、先知书、圣卷——赐给三等的民：祭司、利未人、以色列人；所借的是一个第三个生的人：摩西，他在亚伦与米利暗之后出生；那是在男女分别的第三日，在第三个月：西弯。
The Gemara adds: A Galilean taught, while standing above Rav Ḥisda: Blessed is the all-Merciful One, Who gave the threefold Torah: Torah, Prophets, and Writings, to the three-fold nation: Priests, Levites, and Israelites, by means of a third-born: Moses, who followed Aaron and Miriam in birth order, on the third day of the separation of men and women, in the third month: Sivan.
这一番讲说是照哪一说立的呢？
On whose opinion is this homily based?
是照众拉比的意思立的——他们以为 妥拉 是在分别的第三日赐下的，不是第四日。
It is based on the opinion of the Rabbis, who hold that the Torah was given on the third day of separation and not on the fourth day.
「他们站在山下」——拉比阿夫迪米·巴尔·哈马·巴尔·哈萨 说圣者把山像缸一样扣在他们头上：领受便罢，不然这里就是葬身之处。拉夫阿哈·巴尔·雅各 说这是一大辩辞；拉瓦 说到亚哈随鲁的日子他们又甘心领受了一次。
革玛拉 又引几处论西奈山显现的讲说。
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai.
妥拉 说：「摩西率领百姓出营迎接神，都站在山下」（出埃及记 19:17）。
The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17).
拉比阿夫迪米·巴尔·哈马·巴尔·哈萨 说：以色列人实在是站在那山底下的；这一节教明圣者（愿他称颂）把那山像一口缸似的扣在以色列人头上，对他们说：你们若领受 妥拉，那是好的；若不领受，这里就是你们葬身之处。
Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial.
拉夫阿哈·巴尔·雅各 说：从这里看，人守 妥拉 的责任上有一大辩辞。
Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah.
以色列人尽可以说：他们领受 妥拉 是被强迫的，因此不当算数。
The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding.
拉瓦 说：纵是如此，到 亚哈随鲁 的日子他们又甘心领受了一次，因为经上写着：「犹大人就应承自己与后裔，并归附他们的人」（以斯帖记 9:27）；他讲说道：犹大人所「应承」的，正是他们从前在西奈山被强迫所领受的。
Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.
希兹基亚 解诗篇 76:9「地就惧怕而静默」：先惧怕、后静默。何以惧怕？雷什·拉基什 说创世记 1:31「第六日」多一个 ה——那是圣者与创造之工立的约：以色列若在 西弯 初六领受 妥拉 便存留，不然就归于空虚混沌。
希兹基亚 说：经上所写「你从天上使人听判断；地就惧怕而静默」（诗篇 76:9），是什么意思呢？
Ḥizkiya said: What is the meaning of that which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” (Psalms 76:9)?
它若惧怕，何以静默呢？它若静默，何以惧怕呢？
If it was afraid, why was it silent; and if it was silent, why was it afraid?
倒不如说：意思是起先惧怕，末了静默。
Rather, the meaning is: At first, it was afraid, and in the end, it was silent.
「你从天上使人听判断」指的是西奈山的显现。
“You caused sentence to be heard from heaven” refers to the revelation at Sinai.
地何以惧怕呢？
And why was the earth afraid?
正合 雷什·拉基什 所说的，因为 雷什·拉基什 说：经上所写「有晚上，有早晨，是第六日」（创世记 1:31），是什么意思呢？
It is in accordance with the statement of Reish Lakish, as Reish Lakish said: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)?
那多出来的一个 ה——就是那定冠词，别的日子都没有——是为什么用的呢？
Why do I require the superfluous letter heh, the definite article, which does not appear on any of the other days?
这教明圣者（愿他称颂）与创造之工立了一个约，对万物说：以色列人若在 西弯 月初六领受 妥拉，你们就存留；他们若不领受，我就叫你们归回起初那空虚混沌的样子。
It teaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torah on the sixth day of Sivan, you will exist; and if they do not accept it, I will return you to the primordial state of chaos and disorder.
所以地一直惧怕，直等 妥拉 赐给了以色列，唯恐自己归回混沌。
Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos.
以色列民一领受了 妥拉，地就安静了。
Once the Jewish people accepted the Torah, the earth was calmed.
拉比西迈 说以色列人把「我们必遵行」放在「我们必听从」之先，六十万天使给每人系了两顶冠冕；犯金牛犊之罪，一百二十万毁灭的使者把冠冕除去。拉比约哈难 说摩西得了那些冠冕，据「摩西素常将帐棚〔אֹהֶל〕支搭」暗合「光辉〔הִילָא〕」。雷什·拉基什 说将来必归还。
拉比西迈 讲说：以色列人把「我们必遵行」放在「我们必听从」之先的时候，有六十万服役的天使来到，给以色列民各人系上两顶冠冕，一顶应「我们必遵行」，一顶应「我们必听从」。及至百姓犯了金牛犊之罪，有一百二十万毁灭的使者降下来，把那些冠冕从百姓身上除去了，正如金牛犊之罪以后经上所说：「以色列人从 何烈 山以后，就把妆饰摘得干净」（出埃及记 33:6）。
Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned with the Golden Calf, 1,200,000 angels of destruction descended and removed them from the people, as it is stated in the wake of the sin of the Golden Calf: “And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” (Exodus 33:6).
拉比哈尼纳之子拉比哈玛 说：在 何烈 他们戴上妆饰，也在 何烈 摘下妆饰。
Rabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put on their ornaments, and at Horeb they removed them.
所据是这样：在 何烈 戴上，如我们所说的；在 何烈 摘下，如经上所写：「以色列人从 何烈 山以后，就把妆饰摘得干净」。拉比约哈难 说：这些冠冕都归了摩西，是他取了去。
The source for this is: At Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselves of their ornaments from Mount Horeb.” Rabbi Yoḥanan said: And Moses merited all of these crowns and took them.
所据是什么呢？
What is the source for this?
因为紧接着那一节说：「摩西素常将帐棚〔אֹהֶל〕支搭在营外」（出埃及记 33:7）。
Because juxtaposed to this verse, it is stated: “And Moses would take the tent [ohel]” (Exodus 33:7).
那 אֹהֶל 一字讲说起来，正暗合「光辉」〔הִילָא〕。
The word ohel is interpreted homiletically as an allusion to an aura or illumination [hila].
雷什·拉基什 说：将来圣者（愿他称颂）必把那些冠冕归还我们，因为经上说：「并且耶和华救赎的民必归回，歌唱来到锡安；永乐必归到他们的头上」（以赛亚书 35:10）。
Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads” (Isaiah 35:10).
他们从前所有的喜乐，必再归到他们头上。
The joy that they once had will once again be upon their heads.
拉比以利亚撒 说以色列人先说「遵行」后说「听从」，天上有声音说：谁把服役天使所用的这秘诀指示我的儿女呢？据诗篇 103:20。拉比哈马 又以雅歌 2:3 苹果树为喻——先结果后长叶。
拉比以利亚撒 说：以色列民把「我们必遵行」放在「我们必听从」之先的时候，有天上发出的声音对他们说：谁把服役的天使所用的这秘诀指示我的儿女呢？
Rabbi Elazar said: When the Jewish people accorded precedence to the declaration “We will do” over “We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use?
因为经上写着：「听从他命令、成全他旨意、有大能的天使，都要称颂耶和华」（诗篇 103:20）。
As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word” (Psalms 103:20).
天使是先成全他的旨意，然后才听从的。
At first, the angels fulfill His word, and then afterward they hearken.
拉比哈尼纳之子拉比哈玛 说：经上所写「我的良人在男子中，如同苹果树在树林中。」
Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “As an apple tree among the trees of the wood, so is my beloved among the sons.
「我欢欢喜喜坐在他的荫下，尝他果子的滋味，觉得甘甜」（雅歌 2:3），是什么意思呢？
Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)?
以色列民何以比作苹果树呢？
Why were the Jewish people likened to an apple tree?
这是要告诉你：正如这苹果树先结果子、后长叶子，以色列民也照样把「我们必遵行」放在「我们必听从」之先。
It is to tell you that just as this apple tree, its fruit grows before its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.”
一个异端见 拉瓦 潜心讲 哈拉哈，手指压在腿下捏出血来也不觉，就讥他们是「性急的民，把口放在耳之先」。拉瓦 答说：论我们——
革玛拉 讲起：有一个异端见 拉瓦 潜心研讲 哈拉哈，手指压在腿底下，捏得指头直冒血。
The Gemara relates that a heretic saw that Rava was immersed in studying halakha, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood.
拉瓦 一心在学上，并不觉得自己出了血。
Rava did not notice that he was bleeding because he was engrossed in study.
那异端对 拉瓦 说：你们这性急的民哪，把自己的口放在耳朵之先。
The heretic said to Rava: You impulsive nation, who accorded precedence to your mouths over your ears.
你们那性急的样子至今还在——行事总不先想。
You still bear your impulsiveness, as you act without thinking.
你们本该先听。
You should listen first.
然后，你们若能成全所吩咐的，才领受。
Then, if you are capable of fulfilling the commands, accept them.
若不能，就不要领受。
And if not, do not accept them.
他对他说：论到我们——
He said to him: About us,