← 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 23 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）正如除酵节须在耶路撒冷过夜、次日才可回家，住棚节 也须在耶路撒冷过夜才回家。
……正如除酵节要求在耶路撒冷过夜，只在次日才可以回家；同样，住棚节 也要求在耶路撒冷过夜，然后才回家。
Just as the festival of Passover requires remaining overnight in Jerusalem, and only on the following day may one return home, so too, the festival of Sukkot requires remaining overnight in Jerusalem before returning home.
革玛拉问：那里论逾越节，这条 哈拉哈 从何推出？革玛拉解释：经上论逾越节羔羊写着：「当在耶和华你神所选择的地方把肉烤了吃，次日早晨就回到你的帐棚去」（申命记 16:7）。
革玛拉问：而在那里，论逾越节，我们从哪里推出这条 哈拉哈？
The Gemara asks: And there, with regard to Passover, from where do we derive this halakha?
革玛拉解释：正如经上论逾越节羔羊所写：「当在耶和华你神所选择的地方把肉烤了吃，次日早晨就回到你的帐棚去」（申命记 16:7）。
The Gemara explains: As it is written about the Paschal offering: “And you shall roast and eat it in the place which the Lord your God shall choose; and you shall turn in the morning, and go to your tents” (Deuteronomy 16:7).
革玛拉问：《巴拉伊塔》 的首位 坦拿 与 拉比西缅 从「在除酵节、七七节、住棚节」（申命记 16:16）推出须三个节期过去才违犯迟延之禁，那他们从何推出 七七节 的祭有七日可补献这条 哈拉哈？
革玛拉问：而这条 《巴拉伊塔》 的首位 坦拿 与 拉比西缅，他们从这节经「在除酵节、七七节、住棚节」（申命记 16:16）学到人只在三个节期过去之后才违犯迟延的禁令，那么他们从哪里推出 七七节 的祭物有七日可补献这条 哈拉哈？
The Gemara asks: And the first tanna of the baraita and Rabbi Shimon, who learn from the verse: “On the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot” (Deuteronomy 16:16), that one transgresses the prohibition against delaying only after three Festivals have passed, from where do they derive the halakha that the Shavuot offering has redress for seven days?
革玛拉答：他们从 拉巴·巴尔·撒母耳 所教的推出：妥拉说要数日子，如经上说「一个月的日子」（民数记 11:20），然后以祭物使新月成圣；妥拉也说要从逾越节数日子，如经上说「你们要数算五十天」（利未记 23:16），然后以祭物使 七七节 成圣。正如新月按它所数的单位——一日——成圣，七七节 也按它所数的单位——整整一周——成圣，如经上说：「要满了七个七日」（利未记 23:15）。
革玛拉答：他们从 拉巴·巴尔·撒母耳 所教的推出它，因为 拉巴·巴尔·撒母耳 教导：妥拉说要数算日子，正如经上所说：「一个月的日子」（民数记 11:20），然后以祭物使一个新月成圣。
The Gemara answers: They derive it from that which Rabba bar Shmuel taught, as Rabba bar Shmuel taught: The Torah states to count the days, as it is stated: “A month of days” (Numbers 11:20), and then sanctify a new month with offerings.
和合本作「要吃一个整月」，原文直译为「一个月的日子」，讲法系于「日子」二字。
而妥拉也说要从逾越节起数算日子，正如经上所说：「你们要数算五十天」（利未记 23:16），然后以祭物使 七七节 成圣。
And the Torah also said to count the days from Passover, as it is stated: “You shall count fifty days” (Leviticus 23:16), and then sanctify the festival of Shavuot with offerings.
和合本作「共计五十天」，此处照革玛拉所用之意节引。
正如新月是按它被数算的时间单位，就是一日，而成圣；同样，七七节 也是按它被数算的时间单位，就是整整一周，而成圣，正如经上所说：「要满了七个七日」（利未记 23:15）。
Just as the new month is sanctified for the unit of time by which it is counted, i.e., for one day, so too, Shavuot is sanctified for the unit of time by which it is counted, i.e., for one full week, as it is stated: “Seven complete weeks shall there be” (Leviticus 23:15).
和合本作「要满了七个安息日」；原文 שַׁבָּתוֹת 在此指七日为一周，照英译作「七个七日」。
革玛拉问：若是这样，就该说 七七节 的祭只有一日可补献，因 七七节 是从逾越节数五十日而定；又从何知道有七日？拉瓦 说：难道我们到 七七节 只数日子、不也数周？夫子岂不说过：数五十日是一条诫命，数七周也是一条诫命——这教导 七七节 所献的节期平安祭可献一整周。再者，经上写着 七七节 这名，表明它是借数周而定的节期。
革玛拉问：可是若是这样，就说 七七节 的祭物只可补献一日，因为 七七节 是借着从逾越节起数算五十日而定的。
The Gemara asks: But if so, say that the Shavuot offering may be redressed for only one day, as Shavuot is determined by a count of fifty days from Passover.
那么，怎么知道 七七节 的祭物有七日可补献？
How, then, is it known that the Shavuot offering has seven days for redress?
拉瓦 说：难道是说我们到 七七节 只数算日子，而不也数算周吗？
Rava said: Is that to say that we count only days until Shavuot, but we do not also count weeks?
可是夫子岂不是说过：数算五十日是一条诫命，数算七周也是一条诫命，这教导在 七七节 所献的节期平安祭可以在整整一周里献上吗？
But didn’t the Master say: It is a mitzva to count fifty days, and it is also a mitzva to count seven weeks, which teaches that the Festival peace-offering brought on Shavuot may be sacrificed for an entire week.
再者，经文里写着「七七节」，这教导它是一个借着数算周而确立的节期。
And further, it is written in the verse: “The festival of weeks [Shavuot],” which teaches that it is a Festival that is established through a count of weeks.
七七节 原意即「七七」，就是「诸周」；讲法系于此名。
§ 《巴拉伊塔》 教：人若拖延献逾越节羔羊，就违犯迟延之禁。革玛拉对此诧异：逾越节羔羊岂能在别的节期献？它有定时，在尼散月十四日；那时献了就献了，没献就永远不可再用。
在那条 《巴拉伊塔》 里教导：人若拖延带来逾越节羔羊，他就要为违犯迟延的禁令负责。
§ It was taught in the baraita that one becomes liable for transgressing the prohibition against delaying if he delays bringing the Paschal lamb.
革玛拉对这条裁定表示诧异：可是逾越节羔羊合于在别的节期献上吗？
The Gemara expresses its astonishment about this ruling: But is the Paschal lamb fit to be sacrificed on the other Festivals?
逾越节羔羊有一个定时要带来，就是在尼散月十四日；若人在那时献了它，他就献了它；然而若他在那时没有献它，它就永远被排除，不可作任何用途。
The Paschal lamb has a fixed time to be brought, on the fourteenth of Nisan; if one sacrificed it then, he has sacrificed it, but if he did not sacrifice it then, it is excluded forever from any use.
拉夫希斯达 说：逾越节羔羊在这里是无缘无故被提到的——就是说，迟延之禁与逾越节羔羊无关；《巴拉伊塔》 提它，只因头生祭牲、牲畜什一与逾越节羔羊常被并列。
拉夫希斯达 说：逾越节羔羊在这里是无缘无故被引的，就是说，迟延的禁令与逾越节羔羊无关，而它在这条 《巴拉伊塔》 里被提到，只是因为头生的祭牲、牲畜的什一与逾越节羔羊常被归在一起。
Rav Ḥisda said: The Paschal lamb is cited here for no reason [kedi]; that is to say, the prohibition against delaying is not relevant to the Paschal lamb, and the latter was mentioned in the baraita only because firstborn offerings, animal tithes, and the Paschal lamb are often grouped together.
「无缘无故」原文 כְּדִי，英译以方括号附注。中文不写罗马字。
拉夫舍舍特 另作解释：这里的逾越节羔羊指什么？是代替逾越节羔羊而献的平安祭。人分别出作逾越节祭的羊羔丢了，另取一只作逾越节羔羊献了，后来头一只找到了，它现在要作平安祭献上；这祭受迟延之禁的一切 哈拉哈 所管。
拉夫舍舍特 说了另一个解释：这里所说的逾越节羔羊是什么意思？
Rav Sheshet said a different explanation: What is meant here by a Paschal lamb?
它是代替逾越节羔羊而带来的平安祭。
It is the peace-offering that is brought in place of a Paschal lamb.
若一只被分别出来要作逾越节祭献上的羊羔丢失了，它的主人另取一只羊羔，把它作为他的逾越节羔羊献了，而后来头一只牲畜找到了，它现在就必须作为平安祭带来。
If a lamb that had been set aside to be sacrificed as a Paschal offering was lost, and its owner took another lamb and sacrificed that as his Paschal lamb, and afterward the first animal was found, it must now be brought as a peace-offering.
这个祭受迟延禁令的一切 哈拉哈 所管。
This offering is subject to all the halakhot of the prohibition against delaying.
革玛拉问：若是这样，这就与前面所列的平安祭相同，仍是多余。革玛拉答：《巴拉伊塔》 教了代替逾越节羔羊之平安祭的 哈拉哈，也教了本身而献之平安祭的 哈拉哈；所以重复，是因你可能以为：这些平安祭既是代替逾越节羔羊而献，（下接 5之间）
革玛拉问：若是这样，这就与前面所列的平安祭相同，它仍是多余的。
The Gemara asks: If so, this is the same as the peace-offerings listed earlier, and it is still redundant.
革玛拉答：这条 《巴拉伊塔》 教了论代替逾越节羔羊而带来之平安祭的 哈拉哈，它也教了论独自带来之平安祭的 哈拉哈。
The Gemara answers: The baraita taught the halakha with regard to peace-offerings brought in place of a Paschal lamb, and it also taught the halakha with regard to peace-offerings brought independently.
这个重复的理由是：你可能心里想说：既然这些平安祭是代替逾越节羔羊而带来的，……
The reason for this repetition is that it might enter your mind to say: Since the peace-offerings are brought in place of a Paschal lamb,