← 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 9 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）革玛拉答：接连两个月都被定为小月是罕见的事，会传扬开，人人都会知道。
革玛拉答：接连两个月都被定为小月是罕见的事，这会传扬出去，以致人人都知道。
The Gemara answers: It is a rare occurrence that two consecutive months are made short, and this would generate publicity, so that everyone would know about it.
§ 有记载说：利未 有一次在巴比伦所守的提斯利月十一日到了那里。他说：巴比伦人在大日子赎罪日的菜何其可口——他们在西方以色列地正守着赎罪日呢。以色列地已定以禄月为大月，照那里的历，那天才是提斯利月初十。众人对他说：你作证今天是赎罪日，我们就守它。他对他们说：我自己没有听见法庭宣告「分别为圣了」——他虽知道那月被定为大月，既没有亲耳听见宣告，就不能作直接的见证，使你们改变推算。
有记载说：利未 有一次在巴比伦所守的提斯利月十一日到了那里。
§ It was related that Levi once arrived in Babylonia on what was observed there as the eleventh of Tishrei.
他说：在赎罪日这个大日子，巴比伦人的菜是何等可口，因为在西方，就是以色列地，他们正守着赎罪日。
He said: How tasty is the dish of the Babylonians on the great day of Yom Kippur, as they are observing Yom Kippur in the West, Eretz Yisrael.
以色列地已宣告以禄月为满月，照那里的历法，这天才是提斯利月初十。
The month of Elul had been declared full in Eretz Yisrael, and according to the calendar there, it was only the tenth of Tishrei.
他们对他说：你作证今天是赎罪日，我们就守它。
They said to him: Testify that today is Yom Kippur and we shall observe it.
他对他们说：我自己并没有听见法庭宣告：它被分别为圣了。
He said to them: I myself did not hear the court proclaim: It is sanctified.
我虽知道那个月已被宣告为满月，但既然我没有亲耳听见那宣告，我就不能提出直接的见证，使你们改变你们的推算。
Although I know that the month had been declared full, since I did not personally hear the proclamation, I cannot offer direct testimony such that you should change your calculations.
又有记载：拉比约哈难 常宣告：凡尼散月派出的使者能及时到达、通知人何时守逾越节，而提斯利月派出的使者到不了的地方，逾越节也要守两日。使者在 岁首日 与赎罪日不赶路，所以尼散月比提斯利月能多走三日的路。众贤为提斯利月之故，在尼散月立拉比之规要守两日，因为他们若只守逾越节一日，也会只守 住棚节 一日，这是不许的。
又有记载说：拉比约哈难 常宣告：凡尼散月派出的使者能及时到达、通知人们何时守逾越节，而提斯利月派出的使者却到不了的地方，都要把逾越节也守两日。
It was further related that Rabbi Yoḥanan used to proclaim: Anywhere that can be reached by the messengers who go out in Nisan in time to inform the people when to observe Passover, but cannot be reached by the messengers sent out in Tishrei, let them also observe the festival of Passover for two days.
使者在 岁首日 与赎罪日不赶路，所以他们在尼散月能比在提斯利月多走三日的路。
The messengers did not travel on Rosh HaShana or Yom Kippur, and therefore they could travel three days further in Nisan than in Tishrei.
众贤为提斯利月之故，在尼散月立了一道拉比之规，必须守两日；因为若他们只守逾越节一日，他们也会只守 住棚节 一日，而这是不许他们这样做的。
The Sages instituted that two days must be observed in Nisan as a rabbinic decree due to Tishrei, for if they observe Passover for only one day, they will come to observe Sukkot for one day as well, and this they are not permitted to do.
有记载：拉比约哈难 的两个门徒 拉比艾武·巴尔·纳加雷 与 拉比希亚·巴尔·阿巴，有一次到了一个尼散月的使者到得了、提斯利月的使者到不了的地方，见当地人逾越节只守一日，却什么也没对他们说。老师听见就向两人发怒，因他们没有责备违背他明文裁定的人。他对他们说：我岂不是对你们说过：凡尼散月的使者到得了、提斯利月的到不了的地方，都要守逾越节两日，因为众贤为提斯利月之故在尼散月立了拉比之规？
有记载说：拉比艾武·巴尔·纳加雷 与 拉比希亚·巴尔·阿巴，就是 拉比约哈难 的两个门徒，有一次到了一个尼散月派出的使者到得了、而提斯利月派出的使者到不了的地方。
It was reported that Rabbi Aivu bar Naggarei and Rabbi Ḥiyya bar Abba, two disciples of Rabbi Yoḥanan, once arrived in a certain place that could be reached by the messengers who go out in Nisan, but could not be reached by the messengers who go out in Tishrei.
他们看见当地人只守逾越节一日。
And they saw that the locals observed only one day of Passover.
他们什么也没对他们说，没有纠正他们的做法。
They said nothing to them to correct their practice.
拉比约哈难 听见了这事，就向这两人发怒，因为他们没有责备那些违背他明文裁定而行的人。
Rabbi Yoḥanan heard this and he became angry with Rabbi Aivu and Rabbi Ḥiyya, for they had failed to rebuke the people who were acting contrary to Rabbi Yoḥanan’s explicit ruling.
他对他们说：我岂不是对你们说过：凡尼散月派出的使者到得了、而提斯利月派出的使者到不了的地方，都必须守逾越节两日，因为众贤为提斯利月之故，在尼散月立了一道拉比之规吗？
He said to them: Did I not say to you that anywhere that can be reached by the messengers sent out in Nisan but not by those sent out in Tishrei must observe two days of Passover, for the Sages instituted a rabbinic decree in Nisan due to Tishrei?
§ 革玛拉记述：拉瓦 常坐着守赎罪日的禁食两日，恐怕以禄月被宣告为三十日的月、赎罪日该守在巴比伦所算的提斯利月十一日。有一次果然照他所虑：以禄月被宣告为三十日的月，只有他在对的那一日守了赎罪日。
革玛拉记述：拉瓦 常坐着守赎罪日的禁食两日，恐怕以禄月被宣告为三十日的月，而赎罪日应当守在巴比伦所算的提斯利月十一日。
§ The Gemara relates that Rava would regularly sit in observance of the fast of Yom Kippur for two days, in case Elul had been declared a thirty-day month and Yom Kippur should be observed on what was observed in Babylonia as the eleventh of Tishrei.
有一次，事情果然照他的意见发生了。
It once happened in accordance with his opinion.
以禄月被宣告为三十日的月，而只有他一人在对的那一日守了赎罪日。
Elul had been declared a thirty-day month, and he was the only one who observed Yom Kippur on the correct day.
有记载：拉夫纳赫曼 有一次照常禁食了赎罪日一整日。到了傍晚、禁食将尽时，有一个人来对他说：明天在西方以色列地是大日子赎罪日，所以明天还须禁食。
有记载说：拉夫纳赫曼 有一次照常禁食了赎罪日一整日。
It was related that Rav Naḥman had once fasted the entire day of Yom Kippur as usual.
到了傍晚、他的禁食将尽的时候，有一个人来对他说：明天在西方，就是以色列地，是大日子赎罪日，所以明天必须禁食。
In the evening, toward the end of his fast, a certain man came and said to him: Tomorrow is the great day, Yom Kippur, in the West, Eretz Yisrael, and it is therefore necessary to fast tomorrow.
拉夫纳赫曼 问他：你从哪里来？他说：从一个叫达米哈雷亚的地方来。他拿对方地名作双关：「血将是他的结局」——指他自己的结局：因这消息，他得接连禁食两日，受苦极大，如同流血。他又引经说到那人：「追赶我们的比空中的鹰更快」（耶利米哀歌 4:19）——这报信的人若再晚到一点，他们就已经吃喝过了。
拉夫纳赫曼 对他说：你从哪里来？
Rav Naḥman said to him: From where do you come?
他对他说：从一个叫作达米哈雷亚的地方来。
He said to him: From a place called Damihareya.
他拿那人地方的名字作双关，对他说：血将是他的结局，意思是 拉夫纳赫曼 他自己的结局。
He said to him, playing on the name of his place: Blood will be his end, meaning Rav Naḥman’s own end.
达米哈雷亚（דָּמִיהַרְיָא）之名，拉夫纳赫曼 读作「血（דָּמָא）是他的结局（אַחֲרִיתֵיהּ）」。中文不写罗马字。
因着这个消息，拉夫纳赫曼 必须接连禁食两日，因而大受痛苦，如同他的血被流出一般。
Due to this information, Rav Naḥman would have to fast two successive days, and thereby suffer greatly, as if his blood were being shed.
他引这节经说到那人：「追赶我们的比空中的鹰更快」（耶利米哀歌 4:19），因为这报信的人若再晚一点到，他们在这期间就已经吃过、喝过了。
He read the verse about him: “Our pursuers were swifter than vultures in the sky” (Lamentations 4:19), for had this messenger arrived just a little bit later, they would have eaten and drunk in the meantime.
§ 拉夫胡纳·巴尔·阿维恩 寄这样的指示给 拉瓦：你若照推算看出提别月的季节，就是冬季，要延到尼散月十六日，春分在尼散月十六日以后，就给那年加一个月，定为闰年；不必担心另找理由，因经上写着：「你要注意亚笔月」（申命记 16:1）——就是要使季节之春、即春分，落在尼散月新的部分，就是前半、逾越节以前。
拉夫胡纳·巴尔·阿维恩 寄了这样的指示给 拉瓦：当你照你的推算看出提别月的季节，就是冬季，会延伸到尼散月十六日，而春分会在尼散月十六日以后，就给那一年加一个月，使它成为闰年。
§ Rav Huna bar Avin sent this instruction to Rava: When you see that, according to your calculations, the season of Tevet, i.e., winter, will extend to the sixteenth of Nisan, and the spring equinox will occur after the sixteenth of Nisan, add an extra month to that year, making it a leap year.
不要担心去找另一个理由来使它成为闰年是正当的，因为经上写着：「你要注意亚笔月」（申命记 16:1）。
And do not worry about finding an additional reason to justify making it a leap year, as it is written: “Observe the month of spring” (Deuteronomy 16:1).
英译作「Observe the month of spring」，和合本作「你要注意亚笔月」；亚笔（אָבִיב）即谷物发穗成熟之时，参 7a。
就是说：要留意使季节的春天，就是春分，落在尼散月新的部分，就是前半，在逾越节以前。
That is to say, see to it that the spring of the season, i.e., the spring equinox, is in the new part of Nisan, i.e., the first half, before Passover.
有记载：拉夫纳赫曼 对尼散月前出海的人说：你们既不知道月初一定在哪一日，就这样做：看见月亮在黎明时落下——就是从日落到日出整夜看得见——就知道是尼散月的月中，把你们的酵烧掉。
有记载说：拉夫纳赫曼 对那些在尼散月以前出海的人说：既然你们不会知道新月初一定在哪一日，你们就当这样做：当你们看见月亮在黎明时落下，就是它从日落到日出整夜都看得见，就要知道这是尼散月的月中，把你们的酵烧掉。
It was related that Rav Naḥman said to those setting out to sea before Nisan: Since you will not know the determination of the first day of the new month, this is what you should do: When you see that the moon sets at daybreak, i.e., that it is visible all night from sundown to sunrise, know that it is the middle of the month of Nisan and burn your leaven.
革玛拉问：月亮何时在黎明落下？在月中十五日。可是尼散月十四日就要烧酵。革玛拉答：对在海上的人来说，世界向他们敞开、天边一目了然，月亮在十四日日出时就已走完它的路程；所以他们可以倚靠这个记号定逾越节的日期与烧酵的时候。
革玛拉问：月亮是在什么时候于黎明落下的？
The Gemara asks: When does the moon set at daybreak?
是在月中的十五日。
On the fifteenth of the month.
可是在尼散月十四日，我们就烧酵了。
But on the fourteenth of Nisan we burn leaven.
革玛拉答：对那些在海上的人来说，世界是向他们显露的，天边在他们面前开阔而清楚可见，月亮在月中十四日日出时就已经走完了它的路程。
The Gemara answers: For those out at sea, to whom the world is revealed, to whom the horizon is wide open and clearly visible, the moon completes its course at sunrise already on the fourteenth of the month.
所以，他们可以倚靠这个记号来定逾越节的日期与烧酵的时候。
They can therefore rely on this sign to establish the date of Passover and the time for burning leaven.