28a.1
解答
（续上）因为第二位读的人有余地，可以从接下来的一段读。
-
因为第二位读的人有余地，就是说，他可以从接下来的一段读。
as the second reader has space, i.e., he has the option to read from the ensuing paragraph.
← 斋戒卷总目·第四章 在三个时候
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 3 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）因为第二位读的人有余地，可以从接下来的一段读。
因为第二位读的人有余地，就是说，他可以从接下来的一段读。
as the second reader has space, i.e., he has the option to read from the ensuing paragraph.
密释纳说：长的一段由两人读；晨祷与附加祷时从妥拉诵读，午后祷时凭记忆读，如同诵 《听》。众贤面前的疑难：是晨祷与附加祷都从经卷读、只有午后祷凭记忆，还是只有晨祷从经卷读、附加祷与午后祷都凭记忆？
密释纳教导：长的一段由两个人读；他们在晨祷与附加祷时从妥拉诵读。
§ The mishna taught: A long passage is read by two people, and they read from the Torah in the morning prayer and in the additional prayer.
在午后祷时，他们凭记忆读当日的一段，如同人诵 《听》 一样。
And in the afternoon prayer they read the daily portion by heart, just as one recites Shema.
众贤面前提出一个疑难：这位 坦拿 说的是哪一种情形？
A dilemma was raised before the Sages: With regard to what case is the tanna speaking?
他的意思是：在晨祷与附加祷时，他们从妥拉经卷读这一段，而在午后祷时各人凭记忆读，如同人诵 《听》 一样吗？
Does he mean that in the morning prayer and in the additional prayer they read the portion from a Torah scroll, but in the afternoon prayer each individual reads by heart, just as one recites Shema?
还是所教的是这样：在晨祷时，他们从妥拉经卷读，而在附加祷与午后祷时，他们凭记忆读，如同人诵 《听》 一样？
Or perhaps this is what is taught: In the morning prayer they read it from a Torah scroll, but in the additional prayer and in the afternoon prayer they read it by heart, just as one recites Shema.
来听，一条 《巴拉伊塔》 教导：晨祷与附加祷时进会堂，照全年的方式从妥拉诵读；午后祷时由一人凭记忆读当日的一段。拉比约西 说：一人岂能在会众面前凭记忆读妥拉的话？而是众人一同读，如同诵 《听》。可见只有午后祷凭记忆读。
革玛拉提议：来听，正如一条 《巴拉伊塔》 所教导的：在晨祷与附加祷时，他们进会堂，照全年诵读的方式从妥拉诵读。
The Gemara suggests: Come and hear, as it is taught in a baraita: In the morning prayer and in the additional prayer they would enter the synagogue and read from the Torah in the manner that they read all year.
但在午后祷时，由一个人凭记忆读当日的一段。
But in the afternoon prayer, a single individual would read the portion for that day by heart.
拉比约西 说：一个人岂能在会众面前凭记忆读妥拉的话呢？
Rabbi Yosei said: But can an individual read matters of Torah by heart in the presence of the community?
其实是他们都进去，一同读当日的一段，如同人诵 《听》 一样。
Rather, they all enter and read that day’s portion together, just as one recites Shema.
这条 《巴拉伊塔》 清楚表明，他们只在午后祷时凭记忆读。
This baraita clearly indicates that they would read by heart only in the afternoon service.
密释纳说：有 《赞祷》 而不献附加祭的日子，非祭司之班晨祷时不读妥拉；有 《赞祷》 又有附加祭的日子，午后祷时不读；有献柴的日子，闭祷时不读。革玛拉问两者之别，答：附加祭之日出于妥拉之律，献柴之日出于拉比之律，所以献柴只压过闭祷。
密释纳教导：凡有诵 《赞祷》、却不献附加祭的日子，非祭司之班在晨祷时不读妥拉。
The mishna taught: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, it has no reading of the Torah by the non-priestly watch in the morning service.
在既有 《赞祷》、又有附加祭的日子，午后祷时不读。
On days that have both hallel and an additional offering, there was no reading in the afternoon prayer.
有献柴的时候，闭祷时不读。
When a wood offering was brought, there was no reading in the closing prayer.
革玛拉问：这与那，就是献附加祭的日子与献柴的日子，有什么不同？
The Gemara asks: What is the difference between this and that, a day on which an additional offering is sacrificed and a day on which a wood offering is brought?
革玛拉解释：这些献附加祭的日子是照妥拉之律，而这些献柴的日子是照拉比之律，所以献柴只压过闭祷。
The Gemara explains: These days, on which an additional offering is brought, apply by Torah law, but these days, on which a wood offering is brought, apply by rabbinic law, and therefore it overrides only the closing prayer.
密释纳接着列出祭司与百姓献柴的日期。众贤问：为什么要写明这些日期？答：第二圣殿之初，流亡之民上耶路撒冷，在圣殿的库房里找不到够祭坛所需的柴，这些家族就起来，从自己的柴中捐给圣殿。
密释纳接着列出祭司与百姓献柴的日期。
The mishna continues with a list of the times for the wood offering of priests and the people.
众贤教导：为什么需要写明祭司与百姓献柴的日期？
The Sages taught: Why was it necessary to state the times for the wood offering of priests and the people?
他们回答说，事情是这样的：第二圣殿时期之初，流亡之民上耶路撒冷的时候，在圣殿的库房里找不到足够祭坛所需的柴。
They said in response that this is what happened: When the people of the exile ascended to Jerusalem in the beginning of the Second Temple period, they did not find enough wood in the Temple chamber for the needs of the altar.
于是这些家族起来，从他们自己的柴中捐给圣殿。
And these families arose and donated from their own wood to the Temple.
他们中间的先知立了条件：即便库房满了柴，这些家族的后裔也要在这些特定的日子从自己的产业中捐柴，如经上说：「每年按着我们的宗族，在定期内将献祭的柴奉到我们神的殿里」（尼希米记 10:34）。这些捐献虽不总是必需，这些日子却定为历代遵守。
他们中间的先知这样立了条件：即便整个库房都满了柴，这些家族的后裔也要在这些特定的日子从他们自己的产业中捐柴，正如经上所说：「我们的祭司、利未人和百姓都掣签，每年按着我们的宗族，在定期内将献祭的柴奉到我们神的殿里，照着律法上所写的，烧在耶和华我们神的坛上」（尼希米记 10:34）。
And the prophets among them stipulated as follows, that even if the entire chamber were full of wood, the descendants of these families would donate wood from their own property on these specific days, as it is stated: “And we cast lots, the priests, the Levites and the people, for the wood offering, to bring it into the house of our God, according to our fathers’ houses, at appointed times year by year, to burn upon the altar of the Lord our God, as it is written in the Torah” (Nehemiah 10:35).
和合本节数为 10:34；英译照希伯来本作 10:35。
这些捐献虽然不总是必需，却定下来，叫历代的人都守这些日子。
Although these donations were not always necessary, it was established that all generations would observe these days.
密释纳又说：埃波月十五日，犹大之子萨土的后裔献柴；与他们同献的，有别的祭司与利未人、一切弄错自己支派的人，还有用杵瞒过官府之人的后裔与压干无花果之人的后裔。众贤问：后两种人是谁？
密释纳又教导：埃波月十五日，犹大之子萨土的后裔献柴；与这一组同献的，还有别的祭司与利未人，以及一切弄错自己支派的人，就是不知道自己出于哪一支派的以色列人，还有那些用杵瞒过官府之人的后裔，以及那些压干无花果之人的后裔。
The mishna further taught that on the fifteenth of Av, wood was brought by the descendants of Zattu ben Yehuda, and with this group were other priests and Levites, and anyone who erred with regard to his tribe, i.e., Israelites who did not know which tribe they were from, and the descendants of those who deceived the authorities with a pestle, and the descendants of those who packed dried figs.
「犹大之子」指属犹大支派；「萨土」照和合本以斯拉记 2:8。
众贤教导：用杵瞒过官府之人的后裔，与压干无花果之人的后裔，是谁？
The Sages taught: Who were the descendants of those who deceived the authorities with a pestle and the descendants of those who packed dried figs?
他们解释：有一次，邪恶的希腊国向犹太人颁下背教之令，不许他们为祭坛带柴，也不许把初熟之物带到耶路撒冷，并照尼八的儿子耶罗波安的样子在路上设守卫，叫犹太人不能上去过朝圣之节。
他们解释说：有一次，邪恶的希腊国向犹太人颁下背教之令，不许他们为祭坛的排列带柴，也不许他们把初熟之物带到耶路撒冷。
They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar and that they may not bring first fruits to Jerusalem.
他们在路上设了守卫，就像尼八的儿子耶罗波安所设的守卫那样，叫犹太人不能上去过朝圣之节。
And they placed guards [prozda’ot] on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.
「守卫」原文 פְּרוֹזְדָאוֹת。
那一代可敬而惧怕犯罪的人，把初熟之物装在筐里，上面盖上干无花果，肩上扛着杵；守卫问他们往哪里去，他们说要用前面路上的臼和肩上的杵做两个无花果饼；一过守卫，就装饰这些筐子，带到耶路撒冷。
那一代可敬而惧怕犯罪的人怎么做呢？
What did the worthy and sin-fearing individuals of that generation do?
他们拿来盛初熟之物的筐子，用干无花果盖上，又把杵扛在肩上带着。
They brought baskets of first fruits, and covered them with dried figs, and took them with a pestle on their shoulders.
他们到了守卫那里，守卫对他们说：你们往哪里去？
And when they reached the guards, the guards said to them: Where are you going?
他们对守卫说：我们要去用前面路上那个臼、用我们肩上扛的这根杵，做两个压成的圆形无花果饼。
They said to them: We are going to prepare two round cakes of pressed figs with the mortar that is down the road before us and with the pestle that we are carrying on our shoulders.
一过了守卫，他们就装饰这些盛初熟之物的筐子，把它们带到耶路撒冷。
As soon as they passed the guards, they decorated the baskets of first fruits and brought them to Jerusalem.
有一位贤者教导：尼陀法的萨买的后裔也做过类似的事。革玛拉引一条 《巴拉伊塔》 解释：邪恶的希腊国曾颁令不许犹太人为祭坛带柴，又照耶罗波安的样子在路上设守卫，叫他们不能上去过朝圣之节。
有一位贤者教导：尼陀法的萨买的后裔也做过类似的事。
A Sage taught: This was something that was performed in a similar manner by the descendants of Salmai of Netophat.
「尼陀法」照和合本历代志上 2:54；「萨买」照以斯拉记 2:46。
革玛拉引一条 《巴拉伊塔》 来解释这话。
The Gemara explains this comment by quoting a baraita.
众贤教导：尼陀法的萨买的后裔是谁？
The Sages taught: Who are the descendants of Salmai of Netophat?
他们解释说：有一次，邪恶的希腊国向犹太人颁下背教之令，不许他们为祭坛的排列带柴。
They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar.
他们在路上设了守卫，就像尼八的儿子耶罗波安所设的守卫那样，叫犹太人不能上去过朝圣之节。
And they placed guards on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.
那一代惧怕犯罪的人把木柴做成梯子，扛在肩上往耶路撒冷去；守卫问时，他们说要用这些梯子去前面的鸽舍取鸽子；一过守卫，就拆开梯子，把柴带上耶路撒冷。「萨买」一名暗指「梯子」。
那一代惧怕犯罪的人怎么做呢？
What did the sin-fearing individuals of that generation do?
他们拿来他们的木柴，做成梯子，把梯子扛在肩上，往耶路撒冷去。
They brought their pieces of wood and prepared ladders [sulamot], and they placed the ladders on their shoulders and went off to Jerusalem.
他们到了守卫那里，守卫对他们说：你们往哪里去？
When they reached the guards, the guards said to them: Where are you going?
他们对守卫说：我们要用我们肩上这些梯子，去前面路上那个鸽舍取下鸽子。
They said to them: We are going to bring down doves from the dovecote that is located down the road before us and with these ladders that are on our shoulders.
一过了守卫，他们就拆开梯子，把木柴带上耶路撒冷。
As soon as they had passed the guards, they dismantled the ladders and took them up to Jerusalem.
萨买这名字暗指希伯来文的「梯子」一词。
The name Salmai alludes to the Hebrew word for ladder, sulam.
「萨买」סַלְמַאי 与「梯子」סֻלָּם（复数 סוּלָּמוֹת）音近。
论这些献捐的家族与像他们一样的人，经上说「义人的纪念被称赞」，他们历代为善被人记念；论尼八的儿子耶罗波安与他的同类，经上说「恶人的名字必朽烂」（箴言 10:7）。
论这些献捐的家族与像他们一样的人，经上说：「义人的纪念被称赞」（箴言 10:7），因为他们历代为善被人记念。
And about these families who provided these donations and others like them, the verse says: “The memory of the righteous shall be for a blessing” (Proverbs 10:7), as they are remembered for the good throughout the generations.
和合本「被称赞」，原文 לִבְרָכָה「为祝福」。
论尼八的儿子耶罗波安与他的同类，经上说：「恶人的名字必朽烂」（箴言 10:7）。
And about Jeroboam, son of Nevat, and his ilk, it is stated: “But the name of the wicked shall rot” (Proverbs 10:7).
密释纳说：埃波月二十日，犹大之子巴哈摩押的后裔献柴。一位 坦拿 教导：拉比梅伊尔 说，他们就是犹大之子大卫的后裔，称「摩押」是因为摩押女子路得是大卫之父耶西的祖母；拉比约西 说：他们是洗鲁雅的儿子约押的后裔，约押的母亲是耶西的女儿，也出于路得。
密释纳教导：埃波月二十日，犹大之子巴哈摩押的后裔献柴。
§ The mishna taught: On the twentieth of Av, the wood offering was brought by the descendants of Pahath Moab ben Yehuda.
「巴哈摩押」照和合本以斯拉记 2:6。
一位 坦拿 教导：犹大之子巴哈摩押的后裔，就是犹大之子大卫的后裔。
A tanna taught: The descendants of Pahath Moab ben Yehuda are the descendants of David ben Yehuda.
他被称为摩押，是因为摩押女子路得是大卫之父耶西的祖母。
He is called Moab because Ruth the Moabite was the grandmother of David’s father, Yishai.
这是 拉比梅伊尔 的话。
This is the statement of Rabbi Meir.
拉比约西 说：这些是洗鲁雅的儿子约押的后裔；约押的母亲是耶西的女儿，所以他也出于路得。
Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah, whose mother was the daughter of Yishai and therefore also descended from Ruth.
密释纳又说：以禄月二十日，犹大之子亚丁的后裔献柴。众贤教导：拉比犹大 说，他们就是犹大之子大卫的后裔，大卫被称为亚丁；拉比约西 说：他们是洗鲁雅的儿子约押的后裔。
密释纳又教导：以禄月二十日，犹大之子亚丁的后裔献柴。
The mishna further taught: On the twentieth of Elul, the descendants of Adin ben Yehuda brought their wood offering.
「亚丁」照和合本以斯拉记 2:15。
众贤教导：犹大之子亚丁的后裔，就是犹大之子大卫的后裔，大卫被称为亚丁。
The Sages taught: The descendants of Adin ben Yehuda are the descendants of David ben Yehuda, who was called Adin.
这是 拉比犹大 的话。
This is the statement of Rabbi Yehuda.
拉比约西 说：这些是洗鲁雅的儿子约押的后裔。
Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah.
密释纳说：提别月初一，巴录的后裔第二次回来献柴。革玛拉问：这是谁的意见？它不合 拉比梅伊尔、拉比犹大、拉比约西 任何一位：照第一位，巴哈摩押的后裔就是大卫的后裔，那么在埃波月二十日就该说大卫的后裔第二次回来。
密释纳教导：提别月初一，巴录的后裔第二次回来献柴。
The mishna taught: On the first of Tevet, the descendants of Parosh returned to bring wood for a second time.
「巴录」照和合本以斯拉记 2:3。
革玛拉问：这条密释纳是谁的意见？
The Gemara asks: Who is the author of this opinion of the mishna?
它不是 拉比梅伊尔 的意见，不是 拉比犹大 的意见，也不是 拉比约西 的意见。
It is not the opinion of Rabbi Meir, nor that of Rabbi Yehuda, nor that of Rabbi Yosei.
革玛拉详述：若它代表 拉比梅伊尔 的意见，就该在埃波月二十日那里教导：犹大之子大卫的后裔第二次回来。
The Gemara elaborates: If it represents the opinion of Rabbi Meir, let him teach, with regard to the twentieth of Av, that the descendants of David ben Yehuda returned for a second time.
照 拉比梅伊尔，巴哈摩押的后裔就是大卫的后裔，所以他们会在那一日第二次回来。
According to Rabbi Meir, the descendants of Pahath Moab are the descendants of David, and consequently they would return for a second time on that date.
照 拉比犹大，亚丁的后裔就是大卫的后裔，那么就该说大卫的后裔在以禄月二十日第二次回来；照 拉比约西，巴哈摩押与亚丁的后裔都是约押的后裔，就该说约押的后裔第二次回来。
革玛拉接着说：若它代表 拉比犹大 的意见，就该教导：犹大之子大卫的后裔在另一个日子，就是以禄月二十日，第二次回来，因为他主张犹大之子亚丁的后裔就是大卫的后裔。
The Gemara continues: If it represents the opinion of Rabbi Yehuda, let him teach that the descendants of David ben Yehuda returned for a second time on a different date, the twentieth of Elul, as he contends that the descendants of Adin ben Yehuda are the descendants of David.
若这条密释纳代表 拉比约西 的意见，就该教导：洗鲁雅的儿子约押的后裔第二次回来，因为他主张巴哈摩押的后裔与犹大之子亚丁的后裔都是约押的后裔。
And if the mishna represents the opinion of Rabbi Yosei, let him teach that the descendants of Joab, son of Zeruiah, returned for a second time, as he maintains that the descendants of Pahath Moab and the descendants of Adin ben Yehuda are both the descendants of Joab.
革玛拉答：这条密释纳其实是 拉比约西 的意见，而有两位 坦拿 与他相合：一位说只有巴哈摩押的后裔是约押的后裔，另一位说只有亚丁的后裔是；照两说都没有哪一组回来两次，密释纳对两位都不成难题。
革玛拉答：其实这条密释纳代表 拉比约西 的意见，而有两位 坦拿 的意见与 拉比约西 的意见相合。
The Gemara answers: Actually, the mishna represents the opinion of Rabbi Yosei, and there are two tanna’im whose opinion is in accordance with the opinion of Rabbi Yosei.
一位 坦拿 主张只有巴哈摩押的后裔是约押的后裔，另一位主张只有犹大之子亚丁的后裔是约押的后裔。
One tanna maintains that only the descendants of Pahath Moab are the descendants of Joab, while the other claims that only the descendants of Adin ben Yehuda are the descendants of Joab.
照这两种意见，都没有哪一组第二次重复，所以这条密释纳对他们两位都不成难题。
According to both opinions, neither group was repeated a second time, and therefore the mishna does not pose a difficulty to either of them.
密释纳说：提别月初一根本没有非祭司之班，因为那天有附加祭、《赞祷》 与献柴。拉夫希斯达之子玛尔·卡希沙 对 拉夫阿施 说：（下接 28之间）
密释纳教导：提别月初一根本没有非祭司之班，因为那天有附加祭、《赞祷》 与献柴。
§ The mishna taught that on the first of Tevet there was no non-priestly watch at all, as there was an additional offering, hallel, and a wood offering.
拉夫希斯达之子玛尔·卡希沙 对 拉夫阿施 说：
Mar Kashisha, son of Rav Ḥisda, said to Rav Ashi: