← 经卷总目·第一章 书卷的诵读
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）拉夫迪米·巴尔·以撒 引以斯拉记：神在波斯诸王面前向为奴的以色列民施恩，说的就是哈曼的时代。
「我们是奴仆，然而在受辖制之中，我们的神仍没有丢弃我们，在波斯王眼前向我们施恩」（以斯拉记 9:9）。
“For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy unto us in the sight of the kings of Persia” (Ezra 9:9).
这事是在什么时候？
When did this occur?
是在哈曼的时代。
In the time of Haman.
拉比哈尼纳·巴尔·帕帕 以诗篇「经过水火，却到丰富之地」为开场：火指尼布甲尼撒的火窑，水指法老把男婴投进河里，丰富之地指哈曼时代的筵席。
拉比哈尼纳·巴尔·帕帕 从这里为这段经文引出开场：经上说：「你使人坐车轧我们的头；我们经过水火，你却使我们到丰富之地」（诗篇 66:12）。
Rabbi Ḥanina bar Pappa introduced this passage with an introduction from here: The verse states: “You have caused men to ride over our heads; we went through fire and through water; but You brought us out into abundance” (Psalms 66:12).
注：和合本作「经过水火」，革玛拉把「火」与「水」分开讲解。
「火」，指的是恶人尼布甲尼撒的时代，他把义人扔进火窑。
“Through fire”; this was in the days of the wicked Nebuchadnezzar, who cast the righteous into the furnace.
「水」，指的是法老的时代，他下令把初生的男婴都扔进水里。
“And through water”; this was in the days of Pharaoh, who decreed that all newborn males be cast into the water.
「你却使我们到丰富之地」，指的是哈曼的时代，那时丰盛的筵席在他们的危难与得救中都起了关键作用。
“But You brought us out into abundance”; this was in the days of Haman, where abundant feasts played a pivotal role in their peril and salvation.
拉比约哈难 以诗篇「地的四极都看见我们神的救恩」为开场：这是末底改与以斯帖的时代，因为危难与得救借着发往全国的信件传遍天下。
拉比约哈难 从这里为这段经文引出开场：经上说：「他记念他向以色列家所发的慈爱，所凭的信实；地的四极都看见我们神的救恩」（诗篇 98:3）。
Rabbi Yoḥanan introduced this passage with an introduction from here: The verse states: “He has remembered His mercy and His faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God” (Psalms 98:3).
地的四极什么时候看见我们神的救恩？
When did all the ends of the earth see the salvation of our God?
是在末底改与以斯帖的时代，因为他们的危难与得救，借着发往全国各地的信件为人所知。
In the days of Mordecai and Esther, for their peril and salvation became known through the letters sent throughout the empire.
雷什·拉基什 以箴言「吼叫的狮子、觅食的熊」为开场：狮子是尼布甲尼撒，熊是亚哈随鲁。拉夫约瑟 又说熊指波斯人：他们像熊一样吃喝得多、身上多肉、留长发、不停走动。
雷什·拉基什 从这里为这段经文引出开场：「暴虐的君王辖制贫民，好像吼叫的狮子，觅食的熊」（箴言 28:15）。
Reish Lakish introduced this passage with an introduction from here: “As a roaring lion, and a ravenous bear, so is a wicked ruler over a poor people” (Proverbs 28:15).
「吼叫的狮子」，这是恶人尼布甲尼撒，因为经上论到他写着：「有狮子从密林中上来」（耶利米书 4:7）。
“A roaring lion”; this is the wicked Nebuchadnezzar, as it is written about him: “The lion has come up from his thicket” (Jeremiah 4:7).
「觅食的熊」，这是亚哈随鲁，因为经上论到他写着：「又有一兽如熊，就是第二兽」（但以理书 7:5）。
“A hungry bear”; this is Ahasuerus, as it is written about him: “And behold, another beast, a second one, like a bear” (Daniel 7:5).
拉夫约瑟 教导说：经文里被称为熊的，是波斯人。
And Rav Yosef taught that these who are referred to as a bear in the verse are the Persians.
把他们比作熊，是因为他们像熊一样大吃大喝；他们像熊一样满身是肉；他们像熊一样留长头发；他们又像熊一样从不歇息，熊的习性就是从一处走到另一处。
They are compared to a bear, as they eat and drink in large quantities like a bear; and they are coated with flesh like a bear; and they grow their hair long like a bear; and they never rest like a bear, whose manner it is to move about from place to place.
雷什·拉基什 续讲同一节：暴虐的君王是哈曼，贫民是以色列民，因为他们在遵行诫命上贫乏。
「暴虐的君王」，这是哈曼。
“A wicked ruler”; this is Haman.
「贫民」，这是以色列民；他们被这样称呼，是因为他们在遵行诫命上贫乏。
“Over a poor people”; this is the Jewish people, who are referred to in this manner because they are poor in their observance of the mitzvot.
拉比以利亚撒 以传道书「因人懒惰，房顶塌下」为开场：因以色列民懒于研读妥拉，圣者「变得贫乏」，好像无力帮助他们；「房顶」指的就是圣者。
拉比以利亚撒 从这里为这段经文引出开场：「因人懒惰，房顶塌下；因人手懒，房屋滴漏」（传道书 10:18）。
Rabbi Elazar introduced this passage with an introduction from here: “Through laziness the rafters [hamekare] sink in [yimakh]; and through idleness of the hands the house leaks” (Ecclesiastes 10:18).
拉比以利亚撒 以讲解的方式解释这节：因以色列民懒惰，不致力于研读妥拉，圣者——愿他受称颂——的仇敌（这是对神自己的婉称）就变得贫乏，好像他无力帮助他们；因为「塌下」一字的意思无非是贫乏，正如经上说：「他若贫穷不能照你所估定的价」（利未记 27:8）。
Rabbi Elazar interprets the verse homiletically: Through the laziness of the Jewish people, who did not occupy themselves with Torah study, the enemy of the Holy One, Blessed be He, a euphemism for God Himself, became poor [makh], so that, as it were, He was unable to help them, as makh is nothing other than poor, as it is stated: “But if he be too poor [makh] for the valuation” (Leviticus 27:8).
注：「塌下」原文 יִמַּךְ，与利未记 27:8「贫穷」一字 מָךְ 同根。
经文里的「房顶」一字所指的无非是圣者——愿他受称颂，正如经上说：「在水中立楼阁的栋梁」（诗篇 104:3）。
And the word mekare in the verse is referring to no one other than the Holy One, Blessed be He, as it is stated: “Who lays the beams [hamekare] of His chambers in the waters” (Psalms 104:3).
注：「房顶」原文 הַמְּקָרֶה，诗篇 104:3「立……栋梁」原文 הַמְקָרֶה，同一字。
拉夫纳赫曼·巴尔·以撒 以诗篇「若不是耶和华帮助我们，就是人起来攻击我们」为开场：经文说「人」而不说「王」，指的是哈曼时代，以色列民的头号仇敌是哈曼，不是亚哈随鲁王。
拉夫纳赫曼·巴尔·以撒 从这里为这段经文引出开场：「大卫上行之诗。
Rav Naḥman bar Yitzḥak introduced this passage with an introduction from here: “A song of ascents of David.
以色列要说：若不是耶和华帮助我们，若不是耶和华帮助我们，就是人起来攻击我们」（诗篇 124:1–2）。
If not for the Lord Who was with us, let Israel now say; if not for the Lord who was with us, when a man rose up against us” (Psalms 124:1–2).
经文说的是起来攻击我们的「人」，而不是王。
The verse speaks of “a man” who rose up against us and not a king.
这事发生在哈曼的时代，因为以色列民的头号仇敌是他，而不是亚哈随鲁王。
This occurred in the days of Haman, as he, and not King Ahasuerus, was the chief enemy of the Jewish people.
拉瓦 以箴言「义人增多，民就喜乐；恶人掌权，民就叹息」为开场：前者是末底改与以斯帖，书珊城欢呼；后者是哈曼，书珊城慌乱。
拉瓦 从这里为这段经文引出开场：「义人增多，民就喜乐；恶人掌权，民就叹息」（箴言 29:2）。
Rava introduced this passage with an introduction from here: “When the righteous are on the increase, the people rejoice; but when the wicked man rules, the people mourn” (Proverbs 29:2).
「义人增多，民就喜乐」，这是末底改与以斯帖，因为经上写着：「书珊城的人都欢呼快乐」（以斯帖记 8:15）。
“When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther, as it is written: “And the city of Shushan rejoiced and was glad” (Esther 8:15).
「恶人掌权，民就叹息」，这是哈曼，因为经上写着：「书珊城的百姓却都慌乱」（以斯帖记 3:15）。
“But when the wicked man rules, the people mourn”; this is Haman, as it is written: “But the city of Shushan was perplexed” (Esther 3:15).
拉夫马塔纳 与 拉夫阿施 各引申命记为开场：前者说哪一大国有神与他们相近，得见末底改与以斯帖时代的大神迹；后者说神从别国中领出一国，指神拯救散居波斯全境的以色列民。
拉夫马塔纳 从这里引出他的开场：「哪一大国的人有神与他们相近」（申命记 4:7），能亲眼看见末底改与以斯帖时代那样的大神迹？
Rav Mattana said his introduction from here: “For what nation is there so great, that has God so near to them” (Deuteronomy 4:7), as to witness the great miracles in the days of Mordecai and Esther?
拉夫阿施 从这里引出他的开场：经上说：「神何曾从别的国中将一国的人民领出来」（申命记 4:34），因为在以斯帖的时代，神拯救了散居波斯帝国各地的以色列民。
Rav Ashi said his introduction from here: The verse states: “Or has God ventured to go and take Him a nation from the midst of another nation?” (Deuteronomy 4:34), as in the times of Esther, God saved the Jewish people who were scattered throughout the Persian Empire.
革玛拉回到以斯帖记的讲解。拉夫 把以斯帖记开头的「当……的时候」拆读作「哀哉」与「悲叹」，并引申命记：仇敌连买他们作奴婢都不肯，只想杀他们，祸上加祸。
革玛拉回到它对以斯帖记的讲解。
§ The Gemara returns to its interpretation of the book of Esther.
经上说：「当亚哈随鲁的时候」（以斯帖记 1:1）。
The verse states: “And it came to pass [vayhi] in the days of Ahasuerus” (Esther 1:1).
注：和合本以斯帖记 1:1 作「亚哈随鲁作王」；「当……的时候」原文 וַיְהִי בִּימֵי，照前段译法。
拉夫 说：「当……的时候」这个词可以拆读作「哀哉」与「悲叹」，意思就是祸患与哀伤。
Rav said: The word vayhi may be understood as if it said vai and hi, meaning woe and mourning.
注：וַיְהִי 拆作 וַי（哀哉）与 הִי（悲叹）。
这正如经上所写：「在那里你们必卖己身与仇敌作奴婢，却无人买」（申命记 28:68）。
This is as it is written: “And there you shall sell yourselves to your enemies for bondsmen and bondswomen, and no man shall buy you” (Deuteronomy 28:68).
这节经文的重复说法表明没有人愿意买你们去作奴仆，人买你们却是为了杀害你们；这是双重的惨境，正以「当……的时候」这个合成的词来象征，意思就是祸患与哀伤。
The repetitive nature of the verse, indicating that no one will be willing to buy you for servitude, but they will purchase you in order to murder you, indicates a doubly horrific situation, which is symbolized by the dual term vayhi, meaning woe and mourning.
撒母耳 以利未记「我却不厌弃他们，也不厌恶他们」为开场，把这节的各句分别配给希腊人的时代、韦斯巴芗的时代、哈曼的时代、波斯人的时代，以及歌革和玛各的时代。
撒母耳 从这里引出他的开场：「虽是这样，他们在仇敌之地，我却不厌弃他们，也不厌恶他们，将他们尽行灭绝，也不背弃我与他们所立的约，因为我是耶和华他们的神」（利未记 26:44）。
And Shmuel said his introduction from here: “And yet for all that, when they are in the land of their enemies, I will not reject them, nor will I abhor them, to destroy them utterly, and to break My covenant with them; for I am the Lord their God” (Leviticus 26:44).
撒母耳 解释：「我却不厌弃他们」，这是在希腊人的时代。
Shmuel explains: “I will not reject them”; this was in the days of the Greeks.
「也不厌恶他们」，这是在 韦斯巴芗 的时代。
“Nor will I abhor them”; this was in the days of Vespasian.
注：通行本原文此处作「尼布甲尼撒」，英译从异文作罗马皇帝韦斯巴芗。
「将他们尽行灭绝」，这是在哈曼的时代。
“To destroy them utterly”; this was in the days of Haman.
「背弃我与他们所立的约」，这是在波斯人的时代。
“To break My covenant with them”; this was in the days of the Persians.
「因为我是耶和华他们的神」，这是在歌革和玛各的时代。
“For I am the Lord their God”; this is in the days of Gog and Magog.
一段 《巴拉伊塔》 对同一节另作解释：每一个苦难时代，神都为以色列民兴起领袖——迦勒底人时代有但以理等四人，希腊人时代有 义人西缅 与哈斯蒙尼家，哈曼时代有末底改与以斯帖，罗马人时代有众贤；到将来，再没有外族能奴役他们。
一段 《巴拉伊塔》 里教导了另一种理解：「我却不厌弃他们」，这是在迦勒底人的时代，那时我为他们立了但以理、哈拿尼雅、米沙利和亚撒利雅，为他们祈求。
An alternative understanding was taught in a baraita: “I will not reject them”; this was in the days of the Chaldeans, when I appointed for them Daniel, Hananiah, Mishael, and Azariah to pray on their behalf.
「也不厌恶他们」，这是在希腊人的时代，那时我为他们立了 义人西缅，以及 哈斯蒙尼 和他的儿子们，还有 大祭司玛他提亚。
“Nor will I abhor them”; this was in the days of the Greeks, when I appointed Shimon HaTzaddik for them, and the Hasmonean and his sons, and Mattithiah the High Priest.
「将他们尽行灭绝」，这是在哈曼的时代，那时我为他们立了公义的领袖末底改与以斯帖。
“To destroy them utterly”; this was in the days of Haman, when I appointed for them the righteous leaders Mordecai and Esther.
「背弃我与他们所立的约」，这是在罗马人的时代，那时我为他们立了 拉比犹大·哈纳西 门下的众贤，以及其他各世代的众贤。
“To break My covenant with them”; this was in the days of the Romans, when I appointed for them the Sages of the house of Rabbi Yehuda HaNasi and the Sages of other generations.
「因为我是耶和华他们的神」，这是在将来，那时再没有任何一国、任何说外邦话的民族能奴役他们。
“For I am the Lord their God”; this will be in the future, when no nation or people of a foreign tongue will be able to subjugate them further.
拉比利未 以民数记「所容留的居民就必作你们眼中的刺」为开场：扫罗王没有灭尽亚玛力，留下了其后裔哈曼，在普珥日的事件中成了以色列眼中的刺。
拉比利未 从这里引出他的开场：「你们若不把那地的居民从你们面前赶出，所容留的居民就必作你们眼中的刺」（民数记 33:55）。
Rabbi Levi said his introduction from here: “But if you will not drive out the inhabitants of the land from before you, then it shall come to pass, that those whom you allow to remain of them shall be as thorns in your eyes” (Numbers 33:55).
扫罗王没有把亚玛力灭尽，就留下了亚玛力的后裔哈曼；在普珥日的事件中，他成了以色列眼中的刺。
King Saul’s failure to completely annihilate Amalek allowed for the existence of his descendant Haman, who acted as a thorn in the eyes of Israel during the Purim episode.
拉比希亚 引上一节的下文「我素常想怎样待他们，也必照样待你们」为开场：普珥日的神迹以前，以色列民因不遵行神的诫命，落在妥拉为仇敌所定的刑罚之下。
拉比希亚 从这里、就是前面所引那节的下文，引出他的开场：「而且我素常想怎样待他们，也必照样待你们」（民数记 33:56）。
Rabbi Ḥiyya said his introduction from here, the continuation of the previously cited verse: “And it shall come to pass, that as I thought to do unto them, so I shall do unto you” (Numbers 33:56).
在普珥日的神迹以前，以色列民因为没有遵行神的诫命，落在妥拉为其仇敌所定的刑罚之下。
Prior to the miracle of Purim, the Jewish people were subject to the punishment that the Torah designated for its enemies, because they did not fulfill God’s commandments.
革玛拉讲解「亚哈随鲁」这个名字。拉夫 说它是「头的兄弟、与头同类」的缩合：头指尼布甲尼撒；前者杀犹太人、毁圣殿，亚哈随鲁也想杀犹太人，又想毁掉所罗巴伯所立的圣殿根基。
革玛拉继续讲解以斯帖记，先讨论亚哈随鲁这个名字。
The Gemara continues with its explanation of the book of Esther, beginning with a discussion of the name Ahasuerus.
拉夫 说：这个名字应当看作缩合词：「头的兄弟」，又「与头同类」。
Rav said: The name should be viewed as a contraction: The brother of the head [aḥiv shel rosh] and of the same character as the head [ben gilo shel rosh].
注：「头的兄弟」原文 אָחִיו שֶׁל רֹאשׁ，「与头同类」原文 בֶּן גִּילוֹ שֶׁל רֹאשׁ，合起来音近 אֲחַשְׁוֵרוֹשׁ（亚哈随鲁）。
拉夫 解释：「头的兄弟」，就是恶人尼布甲尼撒的兄弟；尼布甲尼撒被称为「头」，正如经上说：「你就是那金头」（但以理书 2:38）。
Rav explains: The brother of the head, i.e., the brother of the wicked Nebuchadnezzar, who is called “head,” as it is stated: “You are the head of gold” (Daniel 2:38).
「与头同类」，因为他，就是尼布甲尼撒，杀了犹太人，而他，就是亚哈随鲁，也想杀他们。
Of the same character as the head, for he, Nebuchadnezzar, killed the Jews, and he, Ahasuerus, sought to kill them.
前者毁了圣殿，后者则想毁掉所罗巴伯为圣殿所立的根基，正如经上说：「在亚哈随鲁才登基的时候，上本控告犹大和耶路撒冷的居民」（以斯拉记 4:6），他就下令停止建造圣殿。
He destroyed the Temple, and he sought to destroy the foundations for the Temple laid by Zerubbabel, as it is stated: “And in the reign of Ahasuerus, in the beginning of his reign, they wrote to him an accusation against the inhabitants of Judah and Jerusalem” (Ezra 4:6), and he ordered that the construction of the Temple cease.
三位贤者再解亚哈随鲁之名：撒母耳 说取「黑」义，以色列民的脸在他的时代黑如锅底；拉比约哈难 说凡提到他的人都说「祸归其头」；拉比哈尼纳 说众人在他的时代都变穷。
撒母耳 说：亚哈随鲁这个名字应当从「黑」的意思去理解，因为在他的时代，以色列民的脸黑得像锅底。
And Shmuel said: The name Ahasuerus should be understood in the sense of black [shaḥor], as the face of the Jewish people was blackened in his days like the bottom of a pot.
注：「黑」原文 שָׁחוֹר，与名字后半音近。
拉比约哈难 另作解释：凡提起他的人都说：「祸归其头！」
And Rabbi Yoḥanan said a different explanation: Everyone who recalled him said: “Woe upon his head” [aḥ lerosho].
注：「祸归其头」原文 אָח לְרֹאשׁוֹ。
拉比哈尼纳 说：这个名字暗示在他的时代众人都变穷了，正如经上说：「亚哈随鲁王使旱地和海岛的人都进贡」（以斯帖记 10:1）。
And Rabbi Ḥanina said: The name alludes to the fact that everyone became poor [rash] in his days, as it is stated: “And the king Ahasuerus laid a tribute upon the land” (Esther 10:1).
注：「穷」原文 רָשׁ，与名字中的 רוֹשׁ 音近；和合本此节作「进贡」，英译作「征税」。
革玛拉讲「这亚哈随鲁」的「这」字：凡这样用「这」字的地方，都表示其人从始至终没有改变；以扫、大坍与亚比兰、亚哈斯王都是始终作恶。
革玛拉继续说：「这亚哈随鲁」（以斯帖记 1:1）；「这」字是要教导：他从始至终都停留在他的邪恶里。
The Gemara continues: “This is [hu] Ahasuerus” (Esther 1:1); the term hu, this is, comes to teach that he remained as he was in his wickedness from beginning to end.
注：「这」原文 הוּא。和合本以斯帖记 1:1 未译出此字，此处照革玛拉读法译。
照样，凡这样出现「这」字的地方，经文都表示所论的人从始至终没有改变，例如：「这是以扫」（创世记 36:43）；他从始至终都停留在他的邪恶里。
Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: “This is [hu] Esau” (Genesis 36:43); he remained in his wickedness from beginning to end.
注：和合本创世记 36:43 作「以东人的始祖是以扫」，此处照革玛拉读法译。
「这大坍、亚比兰」（民数记 26:9）；他们从始至终都停留在他们的邪恶里。
“This is [hu] Dathan and Abiram” (Numbers 26:9); they remained in their wickedness from beginning to end.
「这亚哈斯王」（历代志下 28:22）；他从始至终都停留在他的邪恶里。
“This is [hu] the king Ahaz” (II Chronicles 28:22); he remained in his wickedness from beginning to end.
「这」字也用来表彰始终如一的义：亚伯拉罕、亚伦与摩西从始至终都是义人；大卫从始至终谦卑，年少时向妥拉比他大的人谦卑，作王后照样向智慧比他大的人谦卑。
革玛拉继续说：「这」字也用来表彰始终如一的义。
The Gemara continues: The word hu is also used to recognize sustained righteousness.
「亚伯兰，这就是亚伯拉罕」（历代志上 1:27）；这表明亚伯拉罕没有改变，他从始至终都停留在他的义里。
“Abram, this is [hu] Abraham” (I Chronicles 1:27); this indicates that Abraham didn’t change, as he remained in his righteousness from beginning to end.
注：和合本作「亚伯兰，就是亚伯拉罕」。
照样，「这亚伦、摩西」（出埃及记 6:26）；他们从生命之始到生命之终都停留在他们的义里。
Similarly, “This is [hu] Aaron and Moses” (Exodus 6:26); they remained in their righteousness from the beginning of their life to the end of their life.
注：和合本出埃及记 6:26 作「这是向那亚伦、摩西说的」。
照样，论到大卫：「这大卫是最小的」（撒母耳记上 17:14），表明他从始至终都停留在他的谦卑里。
Similarly, with respect to David: “And David, this was [hu] the youngest” (I Samuel 17:14), indicates that he remained in his humility from beginning to end.
注：和合本作「大卫是最小的」。
正如他年少、还是平民的时候，向任何在妥拉上比他大的人谦卑自守；同样，他作王的时候，也向任何在智慧上比他大的人谦卑自守。
Just as in his youth, when he was still an ordinary individual, he humbled himself before anyone who was greater than him in Torah, so too, in his kingship, he humbled himself before anyone who was greater than him in wisdom.
「作王」一语，拉夫 说是指亚哈随鲁凭自己登上王位，不是继承来的。有人以此称赞他，说没人比他更配作王；有人以此贬他，说他不配作王，是靠大笔钱财登上王位的。
接下来讲解开头那节经文的下一个词：「作王」（以斯帖记 1:1）。
The next term in the opening verse: “Who reigned” (Esther 1:1), is now interpreted.
拉夫 说：这是要教导：他是凭自己作王的，王位并非继承而来。
Rav said: This comes to teach that he reigned on his own, without having inherited the throne.
有人说这话是称赞他，也有人说这话是贬损他。
Some say this to his credit, and some say it to his disgrace.
革玛拉解释：有人说这话是称赞他，意思是没有别人像他那样配作王。
The Gemara explains: Some say this to his credit, that there was no other man as fit as him to be king.
也有人说这话是贬损他，意思是他本不配作王，而是散出大笔钱财，借此登上王位。
And some say it to his disgrace, that he was not fit to be king, but he distributed large amounts of money, and in that way rose to the throne.
「从印度直到古实」，拉夫 与 撒母耳 意见不一：一说两地分处世界两端；一说两地相邻，意思是亚哈随鲁统治天下从这端到那端，就像统治相邻的两地一样轻易。
开头那节经文接着说，亚哈随鲁作王「从印度直到古实」；拉夫 与 撒母耳 对其意思有分歧。
The opening verse continues that Ahasuerus reigned “from Hodu to Cush.” Rav and Shmuel disagreed about its meaning.
一位说：印度是在世界一端的国家，古实是在世界另一端的国家。
One said: Hodu is a country at one end of the world, and Cush is a country at the other end of the world.
另一位说：印度与古实彼此相邻，经文的意思是这样：正如亚哈随鲁轻而易举地统治相邻的印度与古实，他也照样轻而易举地统治从世界这端到那端的地方。
And one said: Hodu and Cush are situated next to each other, and the verse means to say as follows: Just as Ahasuerus reigned with ease over the adjacent countries of Hodu and Cush, so too, he reigned with ease from one end of the world to the other.
同样，经上说所罗门统治「从提弗萨直到迦萨」，拉夫 与 撒母耳 也有同样的分歧：一说两地分处世界两端；一说两地相邻，意思是他统治全世界就像统治相邻两地一样轻易。
同样，论到所罗门，你也说：「他管理大河西边的诸王，从提弗萨直到迦萨」（列王纪上 4:24），对此 拉夫 与 撒母耳 也有分歧。
On a similar note, you say with regard to Solomon: “For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza” (I Kings 5:4), and also with regard to this Rav and Shmuel disagreed.
注：英译作列王纪上 5:4（希伯来本节数），和合本为 4:24；和合本作「他管理大河西边……的诸王，从提弗萨直到迦萨的全地」。
一位说：提弗萨在世界的一端，迦萨则在世界的另一端。
One said: Tiphsah is at one end of the world, whereas Gaza is at the other end of the world.
另一位说：提弗萨与迦萨彼此相邻，经文的意思是这样：正如所罗门轻而易举地统治相邻的提弗萨与迦萨，他也照样轻而易举地统治全世界。
And one said: Tiphsah and Gaza are situated next to each other, and the verse means to say as follows: Just as Solomon reigned with ease over the adjacent Tiphsah and Gaza, so too, he reigned with ease over the entire world.
「一百二十七省」，拉夫希斯达 说原文的次序「七、二十、一百」表明亚哈随鲁先统治七省，再加二十省，最后再加一百省。革玛拉问暗兰的岁数也照这样写，又当如何？答：这里经文多余，既已说「从印度直到古实」，省数就是为这项讲解而写的。
开头那节经文接着说，亚哈随鲁统管「一百二十七省」（以斯帖记 1:1）。
The opening verse continues, stating that Ahasuerus reigned “over seven and twenty and a hundred provinces” (Esther 1:1).
注：原文数目的次序是「七、二十、一百」。
拉夫希斯达 说：这节经文应当这样理解：起初他统管七省；后来又多统管二十省；最后又多统管一百省。
Rav Ḥisda said: This verse should be understood as follows: At first he reigned over seven provinces; and then he reigned over twenty more; and finally he reigned over another hundred.
革玛拉问：但若是这样，那节措辞相似的经文：「暗兰共活了一百三十七岁」（出埃及记 6:20），你又要从中推出什么？
The Gemara asks: However, if that is so, with regard to the similarly worded verse: “And the years of the life of Amram were seven and thirty and a hundred years” (Exodus 6:20), what would you expound from it?
注：原文次序是「七、三十、一百」。
革玛拉答：这里，在以斯帖记里，情形不同，因为这一部分经文完全是多余的。
The Gemara answers: It is different here, in the book of Esther, as this part of the verse is entirely superfluous.
既然经上已经写了「从印度直到古实」，我为什么还需要「一百二十七省」？
Since it is already written: “From Hodu to Cush,” why then do I need “Seven and twenty and a hundred provinces”?
可见这几个字正是为这项讲解而来的，要教导亚哈随鲁并不是同时开始统治所有这些省份。
Rather, learn from here that these words come for this exposition, to teach that Ahasuerus did not begin to reign over all of them at the same time.
一段 《巴拉伊塔》 说有三人统治全世界：亚哈、亚哈随鲁、尼布甲尼撒。亚哈的证据是俄巴底对以利亚说的话：亚哈曾使各邦各国起誓找不着以利亚；若不统治他们，怎能使他们起誓？
借着讨论亚哈随鲁与所罗门的国度，革玛拉引了一段 《巴拉伊塔》，其中众贤教导：有三个人统治过全世界，就是亚哈、亚哈随鲁和尼布甲尼撒。
§ Apropos the discussion of the kingdoms of Ahasuerus and Solomon, the Gemara cites a baraita in which the Sages taught: Three men ruled over the entire world, and they were Ahab, and Ahasuerus, and Nebuchadnezzar.
革玛拉解释：亚哈，正如经上所记亚哈的家宰俄巴底对以利亚说的话：「我指着永生耶和华你的神起誓，我主没有一邦一国不打发人去找你；若说你没有在那里，就必使那邦那国的人起誓说，实在是找不着你」（列王纪上 18:10）。
The Gemara explains: Ahab, as it is written in the words of Obadiah, servant of Ahab, to Elijah: “As the Lord your God lives, there is no nation or kingdom where my master has not sent to seek you, and they said: He is not there; and he made the kingdom and nation swear, that they had not found you” (I Kings 18:10).
他若不统治他们，又怎能使他们起誓？
And if he did not reign over them, how could he have made them swear?
可见他统治过全世界。
Apparently, then, he reigned over the entire world.
尼布甲尼撒统治全世界，见耶利米书论不肯服事他的邦国必受刑罚；亚哈随鲁统治全世界，已见上文。
尼布甲尼撒也统治过全世界，因为经上写着：「无论哪一邦哪一国，不肯服事这巴比伦王尼布甲尼撒，也不把颈项放在巴比伦王的轭下，我必用刀剑、饥荒、瘟疫刑罚那邦，直到我借巴比伦王的手将他们毁灭。这是耶和华说的」（耶利米书 27:8）。
Nebuchadnezzar also ruled over the whole world, as it is written: “And it shall come to pass, that the nation and the kingdom that not serve this same Nebuchadnezzar, the king of Babylonia, and that will not put their neck under the yoke of the king of Babylonia, that nation will I visit, says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand” (Jeremiah 27:8).
亚哈随鲁也统治过世界，正如我们在上面所说的。
Ahasuerus also ruled the world, as we have said above.