10b.1
反驳
（续上）……一日在年头岂不更该算整年？
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……一日在年头岂不理当算作整整一年吗？
is it not right that one day should count as a full year at the beginning of the year?
← 岁首卷总目·第一章 四个岁首
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 6 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
（续上）……一日在年头岂不更该算整年？
……一日在年头岂不理当算作整整一年吗？
is it not right that one day should count as a full year at the beginning of the year?
革玛拉问：那么这条 《巴拉伊塔》 照谁？若不照 拉比梅伊尔，是照以为三十日才算一年的 拉比以利亚撒 吗？若是这样，就须三十日又三十日：三十日让栽下的生根，再三十日算一年。如密释纳所学：安息年前夕、岁首前不到三十日，不可栽种、压条或嫁接，若做了须拔除，因要到第七年才生根——这是他的话。拉比犹大 说：凡嫁接三日内不生根的，就永不生根。拉比约西 与 拉比西缅 说：须两个星期才生根。
革玛拉问：那么，它是照什么意见呢？
Rather, what opinion does it follow?
若这条 《巴拉伊塔》 不是照 拉比梅伊尔 的意见教的，它是照 拉比以利亚撒 的意见吗？他认为只有三十日才被看作如同一年。
If the baraita was not taught in accordance with the opinion of Rabbi Meir, does it follow the opinion of Rabbi Elazar, who holds that only thirty days are considered like a year?
若是这样，就须要三十日再加三十日：三十日让栽下的生根，再三十日算作一年。
If so, then thirty days and another thirty days are required: Thirty days for the planting to take root, and another thirty days to count as a year.
正如我们在一条密释纳里所学：在安息年的前夕、岁首前不到三十日，人不可栽种、压条或嫁接树木；而若人栽种了、压条了或嫁接了，他必须把它拔除，因为这栽种要到第七年才会生根；这是 拉比以利亚撒 的话。
As we learned in a mishna: One may not plant, layer, or graft trees on the eve of the Sabbatical Year less than thirty days before Rosh HaShana, and if one planted, layered, or grafted, he must uproot it, as the planting will take root only in the seventh year; this is the statement of Rabbi Elazar.
拉比犹大 说：凡三日之内不生根的嫁接，就永远不会生根。
Rabbi Yehuda says: Any grafting that does not take root within three days will never take root.
拉比约西 与 拉比西缅 说：栽种须要两个星期才生根。
Rabbi Yosei and Rabbi Shimon say: Two weeks are needed for the planting to take root.
论此事，拉夫纳赫曼 传 拉巴·巴尔·阿武赫 说：照说三十日的，须三十日生根、再三十日算一年；照说三日的，须三十三日；照说两个星期的，须两个星期生根、再三十日算一年。即便密释纳的 坦拿 照 拉比犹大 以为只须三日生根，也仍须三日生根、三十日算一年。所以这条 《巴拉伊塔》 连照 拉比以利亚撒 也解不通。
而论这个题目，拉夫纳赫曼 说 拉巴·巴尔·阿武赫 说：照那位说三十日的人的话，这意思是须要三十日让栽下的生根，再三十日算作一年。
And on this topic Rav Naḥman said that Rabba bar Avuh said: According to the statement of the one who says thirty days, this means that it requires thirty days for the planting to take root and another thirty days to count as a year.
而照那位说三日的人的话，这意思是须要三十三日。
And according to the statement of the one who says three days, this means that it requires thirty-three days.
而照那位说两个星期的人的话，这意思是须要两个星期让栽下的生根，再三十日算作一年。
And according to the statement of the one who says two weeks, this means that it requires two weeks for the planting to take root and another thirty days to count as a year.
而若这条密释纳的 坦拿 照 拉比犹大 的意见，认为栽种只须三日就生根，它仍须要三日让栽下的生根，再三十日算作一年。
And if the tanna of the mishna holds in accordance with the opinion of Rabbi Yehuda that only three days are needed for the planting to take root, it still requires three days for the planting to take root and thirty days to count as a year.
若是这样，这条 《巴拉伊塔》 即便照 拉比以利亚撒 的意见也无法理解。
If so, the baraita cannot be understood even in accordance with the opinion of Rabbi Elazar.
其实须这样理解：这条 《巴拉伊塔》 其实照 拉比梅伊尔 所教，它说的三十日，指的是栽下的生根所需的时间。
而是，它必须这样理解：这条 《巴拉伊塔》 其实是照 拉比梅伊尔 的意见教的，而当它说三十日时，它所指的是栽下的生根所需的时间。
Rather, it must be understood as follows: The baraita was actually taught in accordance with the opinion of Rabbi Meir, and when it says thirty days, it is referring to the time needed for the planting to take root.
革玛拉诘难：若是这样，须三十一日——三十日生根、再一日算一年。答：理论上确是如此，但他以为第三十日两边都算：既算生根的第三十日，也算作算一年的那一日。
革玛拉提出一个难处：若是这样，就须要三十一日：三十日让栽下的生根，再一日算作一年。
The Gemara raises a difficulty: If so, it requires thirty-one days; thirty days for the planting to take root and one more day to count as a year.
革玛拉答：理论上这是对的，然而他认为第三十日两边都算，就是说，它既算作生根的第三十日，也算作被算为一年的那一日。
The Gemara answers: This is theoretically correct, but he holds that the thirtieth day is counted for here and for there, i.e., it counts as both the thirtieth day for taking root and as a day that is counted as a year.
拉比约哈难 说：拉比梅伊尔 与 拉比以利亚撒 虽争多少时候算一年，却讲解同一节经：「到一又六百年，正月初一日，地上的水都干了」（创世记 8:13）。前者以为：才进这年一日——还是正月初一——就称作六百零一年，可见一年里的一日已算一年。
拉比约哈难 说：而他们两位，就是就要过多少时候才算一年而相争的 拉比梅伊尔 与 拉比以利亚撒，是讲解同一节经的。
Rabbi Yoḥanan said: And both of them, Rabbi Meir and Rabbi Elazar, who disagree about how much time must pass to count as a year, expounded the same verse.
正如经上说：「到一又六百年，正月初一日，地上的水都干了」（创世记 8:13）。
As the verse states: “And it came to pass in the one and six hundredth year, in the first month on the first day of the month, that the waters were dried up from off the earth” (Genesis 8:13).
和合本作「到挪亚六百零一岁」；论证系于原文「一与六百年」的次序，故照原文直译。
拉比梅伊尔 认为：从这一年只进了一日——仍是正月初一日——却被称为六百零一年这一事实，由此可学到：一年里的一日就已经被看作一年了。
Rabbi Meir holds: From the fact that it was only one day into the year, as it was still the first day of the first month, and yet it is called the six hundred and first year, learn from here that one day in a year is already considered a year.
另一位 坦拿，拉比以利亚撒，这样讲解：经上若写「在六百零一年」，就如你所说；如今写的是「在一又六百年」，我可以说「年」连着「六百」，教导这仍算第六百年。「一」是什么意思？是一年的开头，不是说头一日就算一年。
而另一位 坦拿，就是 拉比以利亚撒，这样讲解这节经。
And the other tanna, Rabbi Elazar, expounds the verse as follows.
若经上写的是：「在六百零一年」，就会如你所说的。
If it had written: In the six hundred and first year, it would be as you said.
然而如今既然写的是：「在一又六百年」，我可以说：「年」这个词是连着「六百」的，借此教导它仍被看作第六百年。
However, now that it is written: “In the one and six hundredth year," I can say that the word “year” relates to “six hundredth,” thereby teaching that it is still considered the six hundredth year.
那么「一」是什么意思呢？
And what is meant by “one”?
意思是这是一年的开头，却不是说头一日就算作一年。
That it is the beginning of one year, but not that the first day counts as a year.
革玛拉问：拉比以利亚撒 的理由何在？他从何学到三十日算一年？经上写着「正月初一日」——才进这月一日就称作一月，可见一月里的一日已算一月；既然一月里的一日算一月，一年里的三十日也就算一年，因月照它的单位算，年照它的单位算：算月的单位一日既算整月，算年的单位一月也算整年。
革玛拉问：而论 拉比以利亚撒，他意见的理由是什么？
The Gemara asks: And with regard to Rabbi Elazar, what is the rationale for his opinion?
他从哪里学到三十日被算作一年？
From where does he learn that thirty days are counted as a year?
正如经上所记：「正月初一日。」既然这月只进了一日，却被称为一个月，由此可学到：一个月里的一日就已经被看作一个月了。
As it is written: “In the first month on the first day of the month.” Since it was only one day into the month, and yet it is called a month, learn from here that one day in a month is already considered a month.
而既然一个月里的一日就已经被看作一个月，同样，一年里的三十日也就已经被看作一年了，因为月是照它的单位计算的，年是照它的单位计算的。
And since one day in a month is already considered a month, likewise thirty days in a year are already considered a year, as a month is calculated according to its unit, and a year is calculated according to its unit.
若计算月的一个单位，就是一日，算作整整一个月；同样，计算年的一个单位，就是一个月，也算作整整一年。
If one unit by which a month is calculated, i.e., a day, counts as a full month, so too, one unit by which a year is calculated, i.e., a month, counts as a full year.
§ 革玛拉评说：由此推知，拉比梅伊尔 与 拉比以利亚撒 两位都以为世界是在尼散月造的，年从那个月算起；因为若世界在提斯利月造、从那时起算，第六百零一年的正月初一，论纪年早已进这年六个月了。
革玛拉评说：由推论可知，他们两位，就是 拉比梅伊尔 与 拉比以利亚撒，都认为世界是在尼散月被造的，而年是从那个月算起的；因为若世界是在提斯利月被造、从那时开始计算，那么论计算年数，第六百零一年正月初一日就已经是进这一年六个月了。
§ The Gemara comments: By inference, both of them, Rabbi Meir and Rabbi Elazar, hold that the world was created in Nisan and that the years are counted from that month, as, if the world were created in Tishrei and the count started then, the first day of the first month of the six hundred and first year would already have been six months into the year for the purpose of counting years.
《巴拉伊塔》 教：坦拿 在这点上相争。拉比以利以谢 说：世界在提斯利月被造；先祖们在提斯利月出生，在提斯利月去世；以撒在逾越节出生；撒拉、拉结、哈拿在 岁首日 蒙神眷顾而怀孕；约瑟在 岁首日 出监；……（下接 11a）
在一条 《巴拉伊塔》 里教导：坦拿 在这一点上相争：拉比以利以谢 说：世界是在提斯利月被造的；先祖们是在提斯利月出生的；先祖们是在提斯利月去世的；以撒是在逾越节出生的；撒拉、拉结和哈拿是在 岁首日 蒙神眷顾而怀孕的；约瑟是在 岁首日 从监里出来的；……
It is taught in a baraita that the tanna’im disagreed about this point: Rabbi Eliezer says: In Tishrei the world was created; in Tishrei the Patriarchs were born; in Tishrei the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived; on Rosh HaShana Joseph came out from prison;