← 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 30 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）只因人的行为变坏，圣者——愿他受称颂——就为他们改变了创造之工，叫昴星团在白昼升起，从中取去两颗星，使洪水临到世界。
然而因为众人把他们的行为变坏了，圣者——愿他受称颂——就为他们改变了创造之工，叫昴星团在白昼升起，又从其中取去两颗星，就使洪水临到世界。
But because the people changed their actions for the worse, the Holy One, Blessed be He, changed for them the acts of Creation and He caused the constellation of Kima to rise during the day, and He removed two stars from it and He brought a flood to the world.
革玛拉问：照 拉比约书亚，洪水始于以珥月，这正合经上所写「二月」，即从尼散月算起的第二个月。然而照 拉比以利以谢，洪水始于玛西班月，「二月」是什么意思？答：是审判之日所在之月、即提斯利月之后的第二个月。
革玛拉问：照那认为洪水始于以珥月的 拉比约书亚，这固然正如经上所记：「二月」，这是指以珥月，就是从尼散月算起的第二个月。
The Gemara asks: Granted, according to Rabbi Yehoshua, who holds that the flood began in the month of Iyyar, this is as it is written: “In the second month,” which is referring to the month of Iyyar, the second month from Nisan.
然而照那认为洪水始于玛西班月的 拉比以利以谢，「二月」是什么意思？
But according to Rabbi Eliezer, who holds that the flood began in the month of Marḥeshvan, what is the meaning of “the second month”?
革玛拉答：它的意思是：审判之日所在的那个月，就是提斯利月之后的第二个。
The Gemara answers: It means second to the month that includes the day of judgment, which is the month of Tishrei.
革玛拉又问：照 拉比约书亚，洪水始于以珥月，他借洪水改变了创造之工，正是这个意思，因以珥月通常不下雨。然而照 拉比以利以谢，洪水始于玛西班月，他改变了什么？
革玛拉进一步问：照那认为洪水始于以珥月的 拉比约书亚，他借洪水改变了创造之工，固然就是这个意思，因为以珥月通常不下雨。
The Gemara asks further: Granted, according to Rabbi Yehoshua, who holds that the flood began in the month of Iyyar, this is what it means that He changed the acts of Creation with a flood, as rain does not usually fall in Iyyar.
然而照那认为洪水始于玛西班月的 拉比以利以谢，他改变了什么呢？
But according to Rabbi Eliezer, who holds that the flood began in Marḥeshvan, what did He change?
革玛拉答：照 拉比以利以谢 也有改变，照 拉夫希斯达 之言：他们以滚热犯罪，就以滚热受罚——以淫乱之罪的滚热犯罪，就以滚烫之水的滚热受罚。这由同辞类推推出：这里论洪水写着「水势渐落」（创世记 8:1），那里论亚哈随鲁王写着「王的忿怒才止息」（以斯帖记 7:10），可见「渐落」一词意为「冷却」；这表明洪水之水起初是滚烫的。
革玛拉答：即便照 拉比以利以谢，也作了一项改变，照 拉夫希斯达 的话，因为 拉夫希斯达 说：他们以滚热犯了罪，也就以滚热受了罚；他们以淫乱之罪的滚热犯了罪，也就以滚烫之水的滚热受了罚。
The Gemara answers: Even according to Rabbi Eliezer a change was made, in accordance with the statement of Rav Ḥisda, as Rav Ḥisda said: They sinned with boiling heat, and they were punished with boiling heat; they sinned with the boiling heat of the sin of forbidden sexual relations, and they were punished with the boiling heat of scalding waters.
这是从一个同辞类推推出来的。
This is derived from a verbal analogy.
这里论洪水写着：「水势渐落」（创世记 8:1），而别处论亚哈随鲁王写着：「王的忿怒才止息」（以斯帖记 7:10），这意味着「渐落」一词的意思是冷却下来。
It is written here, with regard to the flood: “And the waters abated” (Genesis 8:1), and it is written elsewhere, with regard to King Ahasuerus: “And the heated anger of the king abated” (Esther 7:10), which implies that the word “abated” means cooled.
「渐落」与「止息」原文同为 וַיָּשֹׁכּוּ / שָׁכָכָה（同根），和合本译法不同。
这表明洪水的水起初是滚烫的。
This indicates that at first the waters of the flood had been scalding hot.
众贤在 《巴拉伊塔》 里教：以色列的贤者照 拉比以利以谢，从提斯利月算创世与洪水的纪年，照 拉比约书亚 从尼散月算日月的周期；列国的贤者则照同一位，从尼散月算创世与洪水的纪年。
众贤在一条 《巴拉伊塔》 里教导：以色列的贤者照 拉比以利以谢 的意见，从提斯利月计算自创世与洪水以来的年数；而他们照 拉比约书亚 的意见，从尼散月计算太阳与月亮的周期。
The Sages taught in a baraita: The Jewish Sages count the years from Creation and the flood in accordance with the opinion of Rabbi Eliezer, from Tishrei, and they calculate the cycles of the sun and the moon in accordance with the opinion of Rabbi Yehoshua, from Nisan.
另一方面，列国的贤者则照 拉比约书亚 的意见，从尼散月计算自创世与洪水以来的年数。
The sages of the gentile nations of the world, on the other hand, count both the years from Creation and the flood in accordance with the opinion of Rabbi Yehoshua, from Nisan.
§ 密释纳教：提斯利月初一是菜蔬的岁首。《巴拉伊塔》 教：提斯利月初一是菜蔬、什一与许愿的岁首。革玛拉问：「菜蔬」是什么意思？答：指菜蔬的什一——不可拿 岁首日 以前摘的菜蔬分 举祭 或什一，来抵岁首以后摘的菜蔬的义务。
密释纳教导：而提斯利月初一是菜蔬的岁首。
§ The mishna taught: And the first of Tishrei is the new year for vegetables.
在一条 《巴拉伊塔》 里教导：提斯利月初一是菜蔬、什一与许愿的岁首。
It is taught in a baraita: The first of Tishrei is the new year for vegetables, and for tithes, and for vows.
革玛拉问：「为菜蔬」这一语是什么意思？
The Gemara asks: What is meant by the term: For vegetables?
它的意思是为菜蔬的什一，就是说：人不可从 岁首日 以前摘的菜蔬中分出 举祭 或什一，来尽 岁首日 以后所摘菜蔬的义务。
It means for the vegetable tithe, i.e., one may not take teruma or tithes from vegetables picked before Rosh HaShana in order to fulfill the obligation for vegetables picked after Rosh HaShana.
革玛拉问：若是这样，这与「什一」的意思相同，《巴拉伊塔》 却把两者分开。答：《巴拉伊塔》 先教拉比之律的什一，即菜蔬的什一，它的岁首是提斯利月初一；然后教妥拉之律的什一，即谷、酒、油的什一，它的岁首也是提斯利月初一。
革玛拉问：若是这样，这与「为什一」一语的意思是相同的，然而这条 《巴拉伊塔》 却把它们分开。
The Gemara asks: If so, this is the same as the meaning of the term for tithes, and yet the baraita distinguishes between them.
革玛拉答：这条 《巴拉伊塔》 先教导一种按拉比之律的什一，就是菜蔬的什一，它的岁首是提斯利月初一；然后它教导一种按妥拉之律的什一，就是谷物、酒与油的什一，它的岁首也是提斯利月初一。
The Gemara answers: The baraita taught first about a tithe that is by rabbinic law, i.e., the vegetable tithe, that its new year is the first of Tishrei, and then it teaches about a tithe that is by Torah law, i.e., the tithe of grain, wine, and oil, that its new year is also the first of Tishrei.
革玛拉问：若是这样，《巴拉伊塔》 的 坦拿 该在前段先教妥拉之律的。答：因菜蔬什一的 哈拉哈 为他所珍爱，他就先提；他先教拉比之令的什一，因其中新意更大，后教妥拉之律的。革玛拉又问：我们密释纳的 坦拿 只提菜蔬、不提什一，理由何在？答：他教拉比之令的菜蔬什一，由此更可推知提斯利月初一是妥拉之律的谷、酒、油什一的岁首。
革玛拉问：若是这样，就让这条 《巴拉伊塔》 的 坦拿 在前一段教导那按妥拉之律的吧。
The Gemara asks: If so, let the tanna of the baraita teach that which is by Torah law in the first clause.
革玛拉解释：既然论菜蔬什一的这条 哈拉哈 为他所珍爱，他就先提到它。
The Gemara explains: Since the halakha with regard to vegetable tithes was dear to him, he mentioned it first.
他先教导那按拉比之令的什一，因为其中含有更大的新意，然后才教导那按妥拉之律的什一。
He taught first about the tithe that is by rabbinic decree, as it involves a greater novelty, and afterward he taught about the tithe that is by Torah law.
革玛拉进一步问：而论我们这条只提菜蔬、不提什一的密释纳的 坦拿，他的理由是什么？
The Gemara asks further: And with regard to the tanna of our mishna, who mentioned only vegetables but not tithes, what is his reasoning?
革玛拉解释：他教导按拉比之令的菜蔬什一，由此人更可以推知：提斯利月初一是谷物、酒与油之什一的岁首，那是按妥拉之律的。
The Gemara explains: He taught vegetable tithes, which are by rabbinic decree, and from which one may infer all the more so that the first of Tishrei is the new year for the tithe of grain, wine, and oil, which is by Torah law.
革玛拉就 《巴拉伊塔》 发问：《巴拉伊塔》 的 坦拿 何不用单数教「什一」？为何用复数？答：用复数是要把牲畜什一与谷物什一都包括在内。又问：何不用单数教「菜蔬」？为何用复数？答：要包括两类菜蔬，如密释纳所学：通常捆成束出售的菜蔬，从捆束时起须取什一；通常不捆束的，从装满器皿时起须取什一。
革玛拉就这条 《巴拉伊塔》 提出一个问题：可是就让这条 《巴拉伊塔》 的 坦拿 用单数教导「什一」吧。
The Gemara raises a question about the baraita: But let the tanna of the baraita teach: Tithe, in the singular.
为什么用复数教导「诸什一」？
Why teach tithes in the plural?
革玛拉答：他用这个说法，是要把牲畜什一与谷物什一都包括在内。
The Gemara answers: He uses this formulation to include both the animal tithe and the grain tithe.
革玛拉进一步问：可是就让他用单数教导「菜蔬」吧。
The Gemara asks further: But let him teach: Vegetable, in the singular.
为什么用复数教导「诸菜蔬」？
Why teach: Vegetables, in the plural?
革玛拉答：他的意思是要包括两类菜蔬，正如我们在一条密释纳里所学：论一种通常在出售以前捆成束的菜蔬，取什一的时候是从它被捆束时起；而论一种通常不捆成这种束的菜蔬，取什一的时候是从人把它装满一个器皿时起。
The Gemara answers: He means to include two categories of vegetables, as we learned in a mishna: With regard to a type of vegetable that is usually made into bundles before being sold, the time of tithing is from when it is bundled; and with regard to a type of vegetable that is not usually made into such bundles, the time of tithing is from when one fills a vessel with it.
§ 众贤在 《巴拉伊塔》 里教：人若在 岁首日 前夕日落以前摘了菜蔬，归前一年；又回来摘了更多的菜蔬（下接 12之间）
众贤在一条 《巴拉伊塔》 里教导：人若在 岁首日 前夕、日落以前摘了菜蔬，使它们属于前一年，然后他又回来摘了更多的菜蔬
§ The Sages taught in a baraita: If one picked vegetables on the eve of Rosh HaShana before the sun had set, so that they belong to the previous year, and then he returned and he picked more vegetables