← 祝祷卷总目·第六章 如何祝祷
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 4 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。
（承上）木器破得有石榴那么大的窟窿，就不再能用，也就失了器皿之名与不洁。
因为器皿既不能再用，就失了器皿之名，连所染的不洁也没有了——那窟窿要有石榴那么大才算。
as an impure vessel loses its status as a vessel and consequently its impurity when it can no longer be used, if they have holes the size of pomegranates.
「那地有橄榄油」：拉比哈尼纳之子拉比约西解作「那地诸量皆以橄榄为准」。难：上文所举几个量并不是橄榄。只可说：那地诸量多以橄榄为准。
「那地有橄榄油」：拉比哈尼纳之子拉比约西 说，这句当这样解——那是一片地，它一切的量都以橄榄为准。
A land of olive oil: Rabbi Yosei, son of Rabbi Ḥanina, said that the verse should be expounded as follows: A land, all of whose measures are the size of olives.
革玛拉 发一问：你心里岂能以为那是一片「一切的量都以橄榄为准」的地么？
The Gemara poses a question: Can it enter your mind that it is a land all of whose measures are the size of olives?
上文我们所举的那几个量，岂不是都不以橄榄为准么？
Aren’t there those measures that we mentioned above, which are not the size of olives?
只可说：那是一片地，它多半的量以橄榄为准——因为论禁食之物并别样事的量，多以橄榄之量为准。
Rather, say: A land, most of whose measures are the size of olives, as most of the measures relating to forbidden foods and other matters are the size of olives.
「蜜」（即出枣蜜的枣）也指一个量：赎罪日吃到一个大枣那么多才有责。那么另一位阿摩拉（以此节论祝祷次序的）怎么说？答：这些量本不明写在妥拉里，都是拉比之律，经文不过是个凭依。
「蜜」——就是取枣蜜的那种枣——也指着一个量。
Honey, i.e., dates from which date honey is extracted, also alludes to a measurement.
论到 赎罪日，人吃到一个大枣那么多，才算有责。
With regard to Yom Kippur, one is only liable if he eats the equivalent of a large date on Yom Kippur.
革玛拉 问：那么另一位 阿摩拉——就是把这一节解作论祝祷先后之序的——对这一路解经又怎么说呢？
The Gemara asks: And what will the other amora, who interpreted the verse as referring to the halakhot of precedence in blessings, say with regard to this midrash?
革玛拉 答：这些量岂是明写在妥拉里的呢？
The Gemara responds: Are these measures written explicitly in the Torah?
并不是；它们本是照拉比之律定的 哈拉哈，那一节经文不过是个凭依，略指这些量罢了。
Rather, they are by rabbinic law, and the verse is a mere support, an allusion to these measures.
拉夫希斯达与拉夫哈姆努纳同席，人端上枣与石榴；拉夫哈姆努纳先为枣诵祝祷。拉夫希斯达问：夫子不依「经文在前者，诵祝祷也在前」那条么？石榴在那节里本排在枣前。
论到诵祝祷的先后，革玛拉 记着：拉夫希斯达 与 拉夫哈姆努纳 同席吃饭。
With regard to the halakhot of precedence in blessings, the Gemara relates: Rav Ḥisda and Rav Hamnuna were sitting at a meal.
人把枣与石榴端到他们面前。
They brought dates and pomegranates before them.
拉夫哈姆努纳 取了枣，先为枣诵祝祷。
Rav Hamnuna took and recited a blessing over the dates first.
拉夫希斯达 对他说：夫子不依 拉夫约瑟——也有说是 拉比以撒——所说那条 哈拉哈 么：凡在那一节里排在前的，诵祝祷时也排在前？
Rav Ḥisda said to him: Does the Master not hold that halakha which Rav Yosef, and some say Rabbi Yitzḥak, said: Each food that precedes the others in this verse, precedes the others in terms of blessing as well?
石榴在那一节里本排在枣的前头。
The pomegranate precedes the date in that verse.
拉夫哈姆努纳答：枣离「地」字第二（「那地有橄榄油与蜜」），石榴离「地」字第五。拉夫希斯达叹服：谁给我们铁腿，好叫我们常随夫子，听这些新解。
拉夫哈姆努纳 对他说：这一样、就是枣，在「那地有橄榄油与蜜」一句里，是紧接橄榄、离「地」字第二的；那一样、就是石榴，离「地」字却是第五。
Rav Hamnuna said to him: This, the date, is mentioned second to the word land, in the verse: “A land of olive oil and honey,” just after the olive, and this, the pomegranate, is fifth to the word land.
拉夫希斯达 叹服地对他说：谁给我们一双铁腿，好叫我们常侍奉你，时时从你听见这样的新解。
Rav Ḥisda said to him admiringly: Who will give us iron legs that we may serve you and constantly hear from you novel ideas.
席间端上无花果与葡萄，当诵什么？拉夫胡纳与拉夫纳赫曼说：食前诵，食后不诵（《谢饭祷》已免）。拉夫舍舍特说：食前食后都诵——除了饼与作果点的甜饼，没有一样是「食前诵而食后不诵」的。拉比希亚则说：饼免一切后食，酒免一切后饮。
有话说：席间人把无花果与葡萄端到他们面前，当诵什么祝祷呢？
It was stated: If they brought figs and grapes before them during a meal, what blessings need to be recited?
拉夫胡纳 说：食前当为它们诵祝祷，食后不必诵，因为《谢饭祷》已经免了它们。
Rav Huna said: They require a blessing before eating them, and do not require a blessing after eating them, as Grace after Meals exempts them.
拉夫纳赫曼 也这样说：食前当诵，食后不必诵。
And so too, Rav Naḥman said: They require a blessing before eating them, and do not require a blessing after eating them.
拉夫舍舍特 却说：食前食后都当诵，纵然他是在席间吃的；因为除了饼、并那作果点端上来的甜香饼——那也算饼的一类——再没有一样是「食前诵而食后不诵、由《谢饭祷》免了」的。
And Rav Sheshet said: They require a blessing both before eating them and after eating them, even if he ate them during the meal, as you have nothing which requires a blessing before eating it and does not require a blessing after eating it, because it is exempted by Grace after Meals, except bread, a sweetened and spiced pastry, that comes as dessert, as it, too, is a type of bread.
拉夫胡纳 与 拉夫舍舍特 两说都与 拉比希亚 相争；因为 拉比希亚 说：饼免了随后所吃的各样食物，酒免了随后所饮的各样饮品，食前食后都不必另诵。
The statements of both Rav Huna and Rav Sheshet disagree with the opinion of Rabbi Ḥiyya, as Rabbi Ḥiyya said: Bread exempts all the types of food that one eats after it, and wine exempts all types of drinks that one drinks after it, and one need not recite a blessing either before or after eating them.
拉夫帕帕断：因这餐而来、与饼同吃的，食前食后都不必诵（算作饼的从属）；不因这餐而来的（如果子），食前诵、食后不诵；饭后才来的，食前食后都诵。
拉夫帕帕 总断说：这条 哈拉哈 是——凡因这一餐而来、在席间与饼同吃、算作这一餐一分的食物，食前不必诵，食后也不必诵，因为它们算作饼的从属。
Summarizing, Rav Pappa said that the halakha is: Food items that come due to the meal, which are eaten together with the bread as part of the meal, during the meal, neither require a blessing before eating them nor after eating them, as they are considered secondary to the bread.
凡不因这一餐而来、却在席间端上的食物，如果子，食前当诵，食后不必诵。
And food items like fruit, that do not come due to the meal, as part of the meal, but may be brought during the meal, require a blessing before eating them and do not require a blessing after eating them.
凡是饭后才端上来的，食前当诵，食后也当诵。
If they come after the meal, they require a blessing both before eating them and after eating them.
门生问本·佐玛：贤哲何以说因这餐而来的食物食前食后都不必诵？他说：因为饼免了它们。他们说：若是这样，饼也该免了酒才是；席间却仍为酒诵祝祷。答：酒不同……（续到叶四十二正面）
革玛拉 记着：门生们问 本·佐玛 说：贤哲们何以说，凡因这一餐而来、在席间吃的食物，食前不必诵，食后也不必诵呢？
The Gemara relates that the students asked Ben Zoma: Why did the Sages say that food items that come due to the meal during the meal, neither require a blessing before eating them nor after eating them?
他对他们说：因为饼免了它们。
He said to them: Because bread exempts them.
他们问：若是这样，饼也该免了酒才是。
They asked: If so, bread should also exempt wine.
席间却仍要为酒诵祝祷。
Yet, one recites a blessing over wine during the meal.
革玛拉 答：酒是另一样，
The Gemara responds: Wine is different,