← 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 22 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）或许这节经是论第七年里根本没有生长的出产，慈悲者在妥拉里仍说安息年的一切 哈拉哈 延续到第八年的 住棚节？
或许这节经是论在第七年里根本没有生长的出产，而慈悲者仍在妥拉里说，安息年的一切 哈拉哈 都继续适用，直到第八年的 住棚节 节期为止？
But perhaps the verse is referring to produce that did not grow at all during the seventh year, and nevertheless, the Merciful One states in the Torah that all the halakhot of the Sabbatical Year continue to apply until the festival of Sukkot of the eighth year.
革玛拉答：你不要这样想，因为经上写着：「并要守收藏节，就是在年底收藏的时候，从田里收藏你劳碌得来的」（出埃及记 23:16）。「收藏」是什么意思？若说是在收藏庄稼时来到的节期，经上岂不已写着「从田里收藏你劳碌得来的」？不必再说一遍。
革玛拉答：你不要想着这样说，因为经上写着：「并要守收藏节，就是在年底收藏的时候，从田里收藏你劳碌得来的」（出埃及记 23:16）。
The Gemara answers: It should not enter your mind to say this, as it is written: “And the festival of gathering, which is at the end of the year, when you have gathered in your labors out of the field” (Exodus 23:16).
「收藏」是什么意思？
What is the meaning of “gathering”?
我们若说它的意思是：在收藏庄稼的时候来到的节期，经上岂不是已经写着「从田里收藏你劳碌得来的」吗？
If we say that it means: A Festival that comes at the time of gathering the crops, isn’t it already written: “When you have gathered in your labors”?
不必把这话再说一遍。
There is no need to repeat this a second time.
其实这里的「收藏」是什么意思？是收割。众贤有一传承：凡在 住棚节 长成、可以收割的谷物，可知它在岁首以前已长到三分之一；妥拉把到 住棚节 为止的这段时候称为「在年底」，表明它仍受上一年的 哈拉哈 所管。
其实，这里所说的「收藏」是什么意思？
Rather, what is meant here by “gathering”?
它的意思是收割。
It means harvesting.
众贤有一个公认的传承：凡是长成、以致在 住棚节 节期被收割的谷物，都可知它在岁首以前已经长到了三分之一；而妥拉把一年中到 住棚节 为止的那段时候称为「在年底」，借此表明它仍受管辖上一年的那些 哈拉哈 所管。
And the Sages have an accepted tradition that any grain that reaches full growth so that it is harvested on the festival of Sukkot is known to have reached one-third of its growth before Rosh HaShana, and the Torah calls that period of the year until Sukkot “at the end of the year,” thereby indicating that it is still subject to the halakhot governing the previous year.
§ 拉比耶利米 对 拉比泽拉 说：众贤能精确分辨长到三分之一与不足三分之一的出产吗？后者对他说：我岂不是常对你说，你不可让自己走出 哈拉哈 的界限？众贤的一切量度都是这样，精确而准确。
拉比耶利米 对 拉比泽拉 说：众贤能精确地分辨长到三分之一的出产与长不到三分之一的出产吗？
§ Rabbi Yirmeya said to Rabbi Zeira: And are the Sages able to discern precisely between produce that reached one-third of its growth and produce that reached less than one-third of its growth?
拉比泽拉 对他说：我岂不是常对你说，你不可让自己走出 哈拉哈 的界限吗？
Rabbi Zeira said to him: Do I not always tell you that you must not take yourself out of the bounds of the halakha?
众贤的一切量度都是这样；它们是精确而准确的。
All the measures of the Sages are like this; they are precise and exact.
例如：在盛有四十 塞亚 水的浸礼池里浸身，就得洁净；四十 塞亚 少了极微小的一点，就不能在其中浸身得洁净。同样，一个蛋大小的不洁食物能使别的食物不洁；少了哪怕一粒芝麻大小，就不能使食物不洁。
例如，一个在盛有四十 塞亚 水的浸礼池里浸身的人，就成为洁净；然而在少了极微小的一点的四十 塞亚 水里，他就不能浸身而成为洁净。
For example, one who immerses himself in a ritual bath containing forty se’a of water is rendered pure, but in forty se’a less the tiny amount of a kortov, he cannot immerse and become pure in them.
「极微小的一点」原文 kortov（קוֹרְטוֹב），一种极小的液量单位，英译照写。库里无此条，中文不写罗马字。
同样，一个蛋大小的不洁食物能使别的食物成为礼仪上不洁；然而少了哪怕一粒芝麻那样微小之量的一个蛋大小，就不能使食物成为不洁。
Similarly, an egg-bulk of impure food can render other food ritually impure, but an egg-bulk less even the tiny amount of a sesame seed does not render food ritually impure.
同样，三掌见方的一块布，会受践踏之不洁；三掌见方少了一根毛，就不受践踏之不洁。
同样，一块三掌乘三掌大小的布，会受由践踏而来的礼仪不洁；然而一块三掌乘三掌少了一根毛的布，就不会受由践踏而来的礼仪不洁。
So too, a piece of cloth three by three handbreadths in size is susceptible to ritual impurity imparted by treading, but a piece of cloth three by three handbreadths less one hair [nima] is not susceptible to ritual impurity imparted by treading.
「一根毛」原文 נִימָא，英译以方括号附注。这里指毛发，不是库里所定的「琴弦」，中文不写罗马字。
拉比耶利米 随即说：我所说的不算什么，我的问题没有根据——可以证明众贤懂得断定出产已长到三分之一。有一次学堂的同道问 拉夫卡哈纳：以色列民在约书亚的日子初进以色列地时所献的 初熟之捆，是从哪里带来的？若说是从在外邦人手中长成的谷物带来的，就有难处，因为慈悲者在妥拉里说：「就要将你们初熟庄稼的一 初熟之捆 带给祭司」（利未记 23:10）——须是你们的庄稼，在犹太人手中长成，不是外邦人的庄稼。
拉比耶利米 随即说：我所说的什么也不是，我的问题没有根据，因为可以证明众贤懂得怎样断定出产已经长到了三分之一。
Rabbi Yirmeya then said: What I said is nothing, and my question had no basis, as it can be demonstrated that the Sages know how to determine that produce has reached one-third of its growth.
因为有一次，学堂里其余的同道这样问 拉夫卡哈纳：论以色列民在约书亚的日子初进以色列地时所带来的那 初熟之捆 供物，他们是从哪里带来的？
As Rav Kahana was once asked by the other colleagues of the academy as follows: With regard to the omer offering that the Jewish people brought when they first entered Eretz Yisrael in the days of Joshua, from where did they bring it?
你若说这 初熟之捆 供物是从在外邦人手中长成的谷物带来的，就有难处，因为慈悲者在妥拉里说：「就要将你们初熟庄稼的一 初熟之捆 带给祭司」（利未记 23:10），由此可以推出：它必须是你们的庄稼，是在犹太人手中长成的，而不是外邦人的庄稼。
If you say that this omer offering was brought from grain that grew in the possession of a gentile, there is a difficulty, as the Merciful One states in the Torah: “You shall bring an omer of the first fruits of your harvest to the priest” (Leviticus 23:10), from which it can be derived that it must be your harvest, grown in the possession of a Jew, and not the harvest of a gentile.
利未记 23:10 和合本作「就要将初熟的庄稼一捆带给祭司」，这里照英译写「你们初熟庄稼的一 初熟之捆」，因论证系于「你们的」一语。
革玛拉先质疑同道们的假定：从何知道以色列民那年真献了 初熟之捆？或许根本没献。革玛拉驳回：你不要这样想，因为经上写着：「逾越节的次日，他们就吃了那地的出产」（约书亚记 5:11）——到逾越节的次日才吃新谷，先前没吃。为什么？因为他们照规定先在尼散月十六日献了 初熟之捆，然后才吃新谷。所以问题仍在：他们的 初熟之捆 是从哪里带来的？
革玛拉先质疑 拉夫卡哈纳 的同道们的假定：从哪里知道以色列民那一年真的带来了 初熟之捆 供物？
The Gemara first questions the assumption of Rav Kahana’s colleagues: From where is it known that the Jewish people actually brought an omer offering that year?
或许他们根本没有献上它。
Perhaps they did not offer it at all.
革玛拉驳回这论证：你不要想着这样说，因为经上写着：「逾越节的次日，他们就吃了那地的出产」（约书亚记 5:11），这教导：他们只在逾越节的次日才吃新谷，而起先他们没有吃它。
The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “And they did eat of the produce of the land on the next day after Passover” (Joshua 5:11), which teaches: Only on the next day after Passover did they eat from the new grain, but initially they did not eat from it.
为什么呢？
Why?
是因为他们照规定先在尼散月十六日带来了 初熟之捆 供物，然后才吃新谷。
It is because they first brought the omer offering on the sixteenth of Nisan as is required, and only afterward did they eat from the new grain.
所以问题仍然存在：他们是从哪里带来那 初熟之捆 供物的？
Therefore the question remains: From where did they bring the omer offering?
拉夫卡哈纳 对他们说：凡已归到犹太人手中、在外邦人手中尚未长到三分之一的，都合收割来作 初熟之捆。
拉夫卡哈纳 对他们说：凡是归到了一个犹太人手中、而在外邦人手中还没有长到三分之一的，都合于为 初熟之捆 供物之故而被收割。
Rav Kahana said to them: Anything that came into the possession of a Jew and did not reach one-third of its growth in the possession of a gentile is fit to be harvested for the sake of the omer offering.
拉比耶利米 结束他的证明：那里也可以问：或许那谷物其实已长到三分之一，只是他们无法确切分辨长到与没长到三分之一的谷物？其实你必须说他们能确切分辨；这里也可说，众贤能确切分辨在岁首以前长到三分之一的出产与没长到的。
拉比耶利米 结束他的证明：然而在那里，人也可以问：或许那谷物其实已经长到了三分之一，只是他们无法确切分辨长到三分之一的谷物与没有长到的谷物？
Rabbi Yirmeya concludes his proof: But there, too, one might ask: Perhaps the grain had in fact already reached one-third of its growth, but they could not discern with certainty between grain that had reached one-third of its growth and grain that had not.
其实，你必须说他们能够确切地分辨。
Rather, you must say that they were able to discern with certainty.
这里也一样，你可以说众贤能够确切地分辨在岁首以前已经长到三分之一的出产与没有长到的出产。
Here, too, you can say that the Sages can discern with certainty between produce that has reached one-third of its growth before Rosh HaShana and produce that has not.
革玛拉问：这不是确证——或许以色列民是从在他们征服那地以前根本没长的谷物献 初熟之捆，那分别人人都看得出。然而出产长到四分之一时，众贤就无法确切分辨三分之一与不足三分之一。
革玛拉问：这不是绝对的证明，因为或许以色列民是从在他们征服那地以前根本还没有生长的谷物带来 初熟之捆 供物的，而那分别是人人都看得出来的。
The Gemara asks: This is not absolute proof, as perhaps the Jewish people brought the omer offering from grain that did not grow at all before they conquered the land, and the distinction was evident to all.
然而在出产长到四分之一的情形，众贤就无法确切地分辨三分之一与不到三分之一的区别。
But where produce reached one quarter of its growth, the Sages cannot discern with certainty the difference between one-third and less than one-third.
革玛拉答：你不要这样想，因为经上写着：「正月初十日，百姓从约旦河里上来」（约书亚记 4:19）。你若以为谷物在以色列民进那地以前根本没长，它能在短短五日里长成吗？
革玛拉答：你不要想着这样说，因为经上写着：「正月初十日，百姓从约旦河里上来」（约书亚记 4:19）。
The Gemara answers: It should not enter your mind to say this, as it is written: “And the people came up from the Jordan on the tenth day of the first month” (Joshua 4:19).
而你若想着说，那谷物在以色列民进入那地以前根本没有生长，它能在短短五日之内就完全长成吗？
And if it enters your mind to say that the grain had not grown at all before the Jewish people entered the land, could it have reached full growth in just five days?
革玛拉驳这论证：那还能怎么说？说谷物在以色列民征服那地以前已长到四分之一或一 六分之一？这也有难处：它能在五日里长成吗？其实你还能怎么说？可以说经上称以色列地为「鹿之地」（但以理书 11:41），表明以色列地的谷物熟得如鹿一般快；这里也可说，「鹿之地」指以色列地谷物成熟之速，几日之内就能熟。
革玛拉驳回这论证：其实，人还能说什么呢？
The Gemara rejects this argument: Rather, what can one say?
说那谷物在以色列民征服那地以前，已经长到了四分之一或一 六分之一 吗？
That the grain had reached one quarter or one-sixth [danka] of its growth before the Jewish people conquered the land?
这也有难处，因为人仍然可以问：那谷物能在短短五日之内就完全长成吗？
This too is difficult, as one can still ask: Could the grain have reached full growth in just five days?
其实，你还有什么可说的呢？
Rather, what have you to say?
人可以说：论以色列地，经上写着：「鹿之地」（但以理书 11:41），暗示以色列地的谷物成熟得像鹿一样快。
One could say that with regard to Eretz Yisrael it is written: “The land of the deer” (Daniel 11:41), implying that the grain of Eretz Yisrael ripens with the swiftness of a deer.
但以理书 11:41 和合本作「荣美之地」。原字 צְבִי 既可解作「荣美」，也可解作「鹿」，革玛拉取后一义，所以这里照革玛拉的读法译。
这里也一样，人可以说，「鹿之地」是论以色列地而写的，适用于谷物的成熟，所以它能在短短几日之内就成熟。
Here, too, one can say that “the land of the deer” is written with regard to Eretz Yisrael and applies to the ripening of the grain, so that it can ripen in just a few days.
§ 拉比哈尼纳 力驳上引出埃及记之证（那里称 住棚节 为收藏节）：你怎能说这「收藏」是收割？经上岂不是写着：「你把禾场的谷、酒醡的酒收藏以后，就要守 住棚节 七日」（申命记 16:13）？夫子论此说：经上说的是禾场与酒醡的废料，用来盖 棚 的顶。若是这样，住棚节 所说的收藏，不是指收割，而是指从禾场收集草秆。
拉比哈尼纳 力驳上面所引、出自出埃及记那节称 住棚节 为收藏节之经文的证明：你怎能说这「收藏」的意思是收割？
§ Rabbi Ḥanina strongly objects to the proof brought from the verse in Exodus cited above, which refers to Sukkot as the festival of gathering: How can you say that this “gathering” means harvesting?
经上岂不是写着：「你把禾场的谷、酒醡的酒收藏以后，就要守 住棚节 七日」（申命记 16:13）吗？而夫子论这节经说：经上在这里说的是禾场与酒醡的废料，那是用来做 棚 之顶盖的。
But isn’t it written: “You shall observe the festival of Sukkot seven days, after you have gathered in from your threshing floor and from your winepress” (Deuteronomy 16:13), and the Master said about this: The verse speaks here of the waste of the threshing floor and the winepress, which is used to make the roof of the sukka.
申命记 16:13 和合本作「就要守住棚节七日」，这里写 住棚节，使注入的术语以罗马字出现。
若是这样，关于 住棚节 节期所提到的收藏，所指的就不是收割，而是从禾场收集草秆。
If so, the gathering mentioned with regard to the festival of Sukkot is referring not to harvesting but to gathering straw from the threshing floor.
拉比泽拉 论此说：这事原在我们手中——我以为我们有确证，证明出产的年份照它最初长到三分之一而定——拉比哈尼纳 却来，把斧头砍在上面，把这证明全然推翻了。
拉比泽拉 论此说：这件事本来在我们手中，就是说，我以为我们有确凿的证据，证明出产的年份照它最初长到三分之一的时候而定；然而 拉比哈尼纳 来了，把一把斧头砍在上面，把它砍倒，因为他的反驳把这证明全然废去了。
Rabbi Zeira said about this: This matter was in our hands, i.e., I thought that we had solid proof that the years for produce follow the first third of its growth, but Rabbi Ḥanina came and cast an axe upon it, cutting it down, as Rabbi Ḥanina’s objection has totally nullified the proof.
革玛拉问：那么我们从何推出出产的年份照它最初长到三分之一而定？革玛拉答：如 《巴拉伊塔》 所教，拉比约拿单·本·约瑟 说：经上说：「地便生三年的土产」（利未记 25:21）；（下接 13之间）
革玛拉问：那么，我们是从哪里推出出产的年份照它最初长到三分之一的时候而定呢？
The Gemara asks: Rather, from where do we derive that the years for produce follow the first third of its growth?
革玛拉答：正如在一条 《巴拉伊塔》 里所教的，拉比约拿单·本·约瑟 说：经上说：「地便生三年的土产」（利未记 25:21）；
The Gemara answers: As it is taught in a baraita that Rabbi Yonatan ben Yosef says: The verse states: “And it shall bring forth fruit for the three years” (Leviticus 25:21);