← 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 8 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）不要读作「三年的」，要读作「三分之一的」——由此可知，什一的年份照出产长到三分之一的日子而定。
不要把它读作「三年的」，而要读作「三分之一的」。
do not read it as “for three [lishelosh]” but as: For one-third [lishelish].
「三年的」原文 לִשְׁלֹשׁ，「三分之一的」原文 לִשְׁלִישׁ，两字字形相近，是音近之训。中文不写罗马字。
并从这里学到：什一的年份是由出产长到三分之一的日期决定的。
And learn from here that the year for tithes is determined by the date on which the produce reaches one-third of its growth.
革玛拉提出难处：这一语岂不是这节经本身所需，教导第六年蒙福、生出三年的出产？革玛拉答：另一节经写着：「第八年，你们要耕种，也要吃陈粮；等到第九年」（利未记 25:22），后一节已教三年的出产，前一节就空出来，可推出长到三分之一的 哈拉哈。
革玛拉提出一个难处：可是这一语是这节经本身的意思所需要的，要教导第六年会蒙福，以致生出三年分量的出产。
The Gemara raises a difficulty: But the phrase is necessary for the meaning of the verse itself, to teach that the sixth year will be blessed so that it yields three years’ worth of produce.
革玛拉答：在另一节经里写着：「第八年，你们要耕种，也要吃陈粮；等到第九年」（利未记 25:22），所以后一节经教导那三年分量的出产，而前一节经就空出来，可以推出论长到三分之一的 哈拉哈。
The Gemara answers: It is written in another verse: “And you shall sow the eighth year, and eat yet of old produce until the ninth year” (Leviticus 25:22), so that the latter verse teaches about the three years’ worth of produce, and the first verse is available to derive the halakha with regard to one-third growth.
§ 我们在那边一条密释纳里学过：稻米、小米、罂粟与芝麻，在岁首以前生了根的，照过去的一年取什一——安息年周期第一、二、四、五年分第二什一，第三、六年分穷人什一——即便下一年是安息年也许可；岁首以前没生根的，若是安息年就禁，平常年份照来到的一年取什一。
我们在那边一条密释纳里学过：稻米、小米、罂粟与芝麻，在岁首以前生了根的，照过去的一年取什一，就是说，在安息年周期的第一、第二、第四、第五年分出第二什一，在第三、第六年分出穷人什一；即便下一年是安息年，它们也是许可的。
§ We learned in a mishna there: Rice, millet, poppy, and sesame that took root before Rosh HaShana are tithed in accordance with the outgoing year, meaning that second tithe is set aside in the first, second, fourth, and fifth years of the Sabbatical cycle, and poor man’s tithe is set aside in the third and sixth years, and they are permitted even if the following year is a Sabbatical Year.
它们若在岁首以前没有生根，若是安息年，它们就被禁止；而在平常的年份，它们照来到的一年取什一。
If they did not take root before Rosh HaShana, they are prohibited if it is the Sabbatical Year, and in ordinary years they are tithed in accordance with the incoming year.
拉巴 说：你说众贤定树的什一年份照果子成形之时，谷物与橄榄照长到三分之一之时，菜蔬照采摘之时；那么稻米、小米、罂粟与芝麻，众贤把它们比作什么？它们的年份既不照成形，也不照长到三分之一，也不照采摘。
拉巴 说：你说众贤说过：一棵树的什一年份照它果子成形的时候，谷物与橄榄的照它们长到三分之一的时候，而菜蔬的照它们被采摘的时候。
Rabba said: Say that the Sages said that the tithe year of a tree follows the time of the formation of its fruit, that of grain and olives follows the time that they reach one-third of their growth, and that of vegetables follows the time of their picking.
所以可以提出这个问题：论这些作物，就是稻米、小米、罂粟与芝麻，众贤把它们比作什么呢？
The question may therefore be raised: With regard to these crops, i.e., rice, millet, poppy, and sesame, to what did the Sages equate them?
它们的什一年份，既不是由它们的成形、也不是由它们长到三分之一的时候、也不是由它们的采摘来决定的。
Their tithe year is determined neither by their formation, nor by the time when they reach one-third of their growth, nor by their picking.
拉巴 随即说：它们在取什一上与众不同，是因这些作物不一齐成熟，而是陆续成熟、陆续收集，拖得很长；它们的年份若照采摘之时，人可能从岁首以前所采的为岁首以后所采的分出什一。所以众贤颁令：它们的什一年份照生根之时——整块田都是同一时候。
拉巴 随即说：它们在取什一上与众不同的理由是：既然这些作物不是一齐成熟，而是在一段很长的时间里陆陆续续成熟、陆陆续续被收集，它们的年份若照它们被采摘的时候而定，人就可能从岁首以前所采的，为岁首以后所采的分出什一。
Rabba then said: The reason for their uniqueness with regard to tithing is that since these crops do not ripen all at once, but rather, they ripen and are gathered little by little over an extended period of time, if their year were to follow the time of their picking, people might set aside tithes from that which was picked before Rosh HaShana for that which was picked after Rosh HaShana.
所以众贤颁令：它们的什一年份照它们生根的时候而定，那对整块田来说都是一样的。
Therefore, the Sages decreed that their tithe year follows the time of their taking root, which is the same for the entire field.
阿巴耶 对他说：何必这样颁令？有更好的办法：把全部收成堆在禾场正中，好好拌匀，然后分出 举祭 与什一——这样就是从混合物里的新收成为其中的新收成分，从其中的旧收成为其中的旧收成分。
阿巴耶 对他说：他们为什么要颁这样的令呢？
Abaye said to him: Why should they have made such a decree?
有一个更好的办法：让人把全部的收成堆到他的禾场上、堆在禾场的正中，把收成好好地拌在一起，然后分出 举祭 与什一；结果就会是：他从混合物里的新收成为其中的新收成分出 举祭 与什一，从混合物里的旧收成为其中的旧收成分出。
There is a better alternative: Let one pile the entire stock onto his threshing floor, into the middle of it, mix the stock together well, and then set aside teruma and tithes, and consequently it will turn out that he has set aside teruma and tithes from the new crop in the mixture for the new crop in it, and from the old crop in the mixture for the old crop in it.
阿巴耶 接着说：岂不是有 《巴拉伊塔》 教：拉比约西·本·凯法尔 以 拉比西缅·舍祖里 之名说：豇豆若是为籽种的——不作菜吃，而为豆粒本身，或吃或种——有的在岁首以前已生根，有的在岁首以后才生根，就不可从这份为那份分出 举祭 或什一，因为不可从新收成为旧的分，也不可从旧收成为新的分。
阿巴耶 接着说：岂不是在一条 《巴拉伊塔》 里教过：拉比约西·本·凯法尔 以 拉比西缅·舍祖里 之名说：豇豆若是为籽而种的，不是作菜蔬吃，而是为了籽，就是豆粒本身，无论是为吃还是为种；而其中有的在岁首以前已经生根，有的在岁首以后才生根，人就不可从这一份为那一份分出 举祭 或什一，因为人不可从新收成为旧收成分出 举祭 或什一，也不可从旧收成为新收成分出。
Abaye continued: Isn’t it taught in a baraita: Rabbi Yosei ben Keifar said in the name of Rabbi Shimon Shezuri: If the cowpea plant was planted for seed, not to be eaten as a vegetable but for the seeds, the beans themselves, either for eating or planting, and some took root already before Rosh HaShana, while some took root only after Rosh HaShana, one may not set aside teruma or tithes from this for that, as one may not set aside teruma or tithes from the new crop for the old or from the old crop for the new.
那么人当怎样做，才不致错分 举祭 与什一？他当把全部收成堆在禾场正中，好好拌匀，然后分出 举祭 与什一——这样就是从新的为新的分、从旧的为旧的分。稻米、小米、罂粟与芝麻，为何不也这样办？
那么，人当怎样做，才不致犯错、不正确地分出 举祭 与什一呢？
How, then, should one act so that he not err and set aside teruma and tithes incorrectly?
他当把全部的收成堆到他的禾场上、堆在禾场的正中，把收成好好地拌在一起，然后分出 举祭 与什一；结果就会是：他从混合物里的新收成为其中的新收成分出 举祭 与什一，从混合物里的旧收成为其中的旧收成分出。
He should pile the entire stock onto his threshing floor, into the middle of it, mix the stock together well, and then set aside teruma and tithes, and consequently it will turn out that he has set aside teruma and tithes from the new crop in the mixture for the new crop in it, and from the old crop in the mixture for the old crop in it.
那么，论稻米、小米、罂粟与芝麻，为什么不也这样做呢？
Why not do the same for rice, millet, poppy, and sesame?
拉巴 对 阿巴耶 说：你说的是 拉比西缅·舍祖里 的意见吗？你不能拿他的话来反驳，因为他以为混合是成立的——他假定新旧已彻底拌匀，所以从混合物里分出的 举祭 与什一，新旧的比例与原来的收成相同。
拉巴 对 阿巴耶 说：你说的是 拉比西缅·舍祖里 的意见吗？
Rabba said to Abaye: You are speaking of the opinion of Rabbi Shimon Shezuri?
你不能从他所说的提出反驳，因为他认为混合是成立的。
You cannot raise an objection from what he says, as Rabbi Shimon Shezuri holds that there is mixing.
他假定旧的与新的已经彻底拌匀，以致从混合物里分出的 举祭 与什一，所含旧收成与新收成的比例，与原来的收成相同。
He assumes that the old and new were thoroughly mixed, so that the teruma and tithes set aside from the mixture have the same proportions of old and new crops as did the original crops.
然而众贤以为混合不成立——他们不假定新旧已彻底均匀地拌匀。所以把全部收成堆起、拌匀再分 举祭 与什一，并不能确保分得正确。
然而众贤认为混合不成立；他们不假定旧的与新的已经彻底而均匀地拌在一起。
But the Sages hold that there is no mixing; they do not assume that the old and new became thoroughly and evenly mixed.
所以，把全部的收成堆起来、拌在一起，然后分出 举祭 与什一，并不能确保它们被正确地分出。
Therefore, piling the entire stock, mixing it together, and then setting aside teruma and tithes will not ensure that they are set aside correctly.
拉比以撒·巴尔·纳赫马尼 传 撒母耳 说：哈拉哈 照 拉比约西·本·凯法尔 以 拉比西缅·舍祖里 之名所说的。拉比泽拉 力驳：他真这样说过吗？他岂不是说：除了酒、油与别的液体，任何东西都无混合？论液体，他以为全都拌匀了，固体却不然。那他怎能照那位贤者的意见裁定？
拉比以撒·巴尔·纳赫马尼 说 撒母耳 说：哈拉哈 照 拉比约西·本·凯法尔 以 拉比西缅·舍祖里 之名所说的那句话。
Rabbi Yitzḥak bar Naḥmani said that Shmuel said: The halakha is in accordance with the statement of Rabbi Yosei ben Keifar that he said in the name of Rabbi Shimon Shezuri.
拉比泽拉 对此力驳：撒母耳 真的说过这话吗？
Rabbi Zeira strongly objects to this: And did Shmuel actually say this?
可是 撒母耳 岂不是说过：除了酒、油与别的液体以外，任何东西都没有混合吗？
But didn’t Shmuel say: There is no mixing for anything except for wine, oil, and other liquids?
论液体，他认为一切都完全拌在一起了，然而论固体却不是这样。
In the case of liquids he holds that everything is entirely mixed together, but not in the case of solids.
那么，他怎能照 拉比西缅·舍祖里 的意见裁定呢？
How, then, could he have ruled in accordance with the opinion of Rabbi Shimon Shezuri?
革玛拉答：拉比泽拉 忘了 撒母耳 的另一句话：一切情形，什一年份都照出产完全成熟之时。所以豇豆可以一并取什一，不论植株在岁首以前还是以后生根——不是因 拉比西缅·舍祖里 的混合之理，而是因豆粒同时完全成熟，都算来到之年的出产。
革玛拉答：拉比泽拉 忘了 撒母耳 所说的那句话：在一切情形里，什一的年份都照出产完全成熟的时候而定。
The Gemara answers: Rabbi Zeira forgot that which Shmuel said: In all cases, the tithe year follows the time of the full ripening of the produce.
所以，所有的豇豆都可以一并取什一，无论长出它们的植株是在岁首以前还是以后生根的。
Therefore, all of the cowpea seeds may be tithed together, whether the plants from which they grew took root before or after Rosh HaShana.
这不是因为 拉比西缅·舍祖里 那「混合成立」的理由，而是因为所有的豆粒都在同一时候完全成熟，因此它们都被看作来到之年的出产。
This is not due to Rabbi Shimon Shezuri’s rationale that there is mixing, but because all of the beans reach full ripening at the same time, and consequently, they are all considered produce of the incoming year.