← 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 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。
（续上）哈曼却是以穷人后裔的身份来的，因为末底改曾是他的主人，知道他出身卑贱。拉夫帕帕 说：人称哈曼为「为一块饼卖身的奴隶」。
……却是以穷人后裔的身份来的，因为末底改曾是哈曼的奴隶主人，知道哈曼出身卑贱。
as one with the heritage of a poor man [perozeboti], as Mordecai had been Haman’s slave master and was aware of Haman’s lowly lineage.
注：「穷人」原文 בִּפְרוֹזְבּוּטֵי，与上文「富家子弟」相对。
拉夫帕帕 说：人称他为「为一块饼卖身的奴隶」。
Rav Pappa said: And he was called: The slave who was sold for a loaf of bread.
哈曼说「虽有这一切，也与我无益」，表明那恶人把一切财宝都刻在心上；只要末底改还在，这一切于他都无益。
哈曼前面所引的话：「虽有这一切，也与我无益」（以斯帖记 5:13），表明那恶人的一切财宝都刻在他心上；他看见末底改坐在朝门，就说：只要末底改还在，我佩在心上的这一切，都与我无益。
Haman’s previously quoted statement: “Yet all this avails me nothing” (Esther 5:13), teaches that all the treasures of that wicked one were engraved on his heart, and when he saw Mordecai sitting at the king’s gate, he said: As long as Mordecai is around, all this that I wear on my heart avails me nothing.
拉比以利亚撒 奉 拉比哈尼纳 之名说：将来圣者要作每一位义人头上的冠冕，但只给自视为「馀剩」、谦卑自处的人，不给自高的人。
拉比以利亚撒 又奉 拉比哈尼纳 之名说：将来，圣者——愿他受称颂——要作每一位义人头上的冠冕。
And Rabbi Elazar further said that Rabbi Ḥanina said: In the future, the Holy One, Blessed be He, will be a crown on the head of each and every righteous man.
因为经上说：「到那日，万军之耶和华必作他馀剩之民的荣冠华冕」（以赛亚书 28:5）。
As it is stated: “In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, to the residue of His people” (Isaiah 28:5).
「荣冠华冕」是什么意思？
What is the meaning of “for a crown of glory [tzevi], and for a diadem [velitzefirat] of beauty”?
注：「荣冠」原文 לַעֲטֶרֶת צְבִי，「华冕」原文 וְלִצְפִירַת תִּפְאָרָה。
冠冕是给遵行他旨意的人的，华冕是给等候他荣耀的人的。
A crown for those that do His will [tzivyono] and a diadem for those that await [velamtzapin] His glory.
注：这是音训：צְבִי（荣美）联到 צִבְיוֹנוֹ（他的旨意），צְפִירַת（冕）联到 מְצַפִּין（等候）。
人或以为凡这样的人都包括在内。
One might have thought that this extends to all such individuals.
所以经上说：「他馀剩之民」，就是凡自视为馀剩之物的人，也就是自视渺小卑微、如同残馀的人。
Therefore, the verse states: “To the residue of his people,” to whoever regards himself as a remainder, i.e., small and unimportant like residue.
凡自高自大的，却不配得这福分。
But whoever holds himself in high esteem will not merit this.
革玛拉顺带讲解以赛亚书下一节：「公平之灵」指在审判中克制恶念、迫使自己悔改的人，也指秉公审判的人；「力量」指胜过恶念的人；「打退仇敌」指在 哈拉哈 上彼此辩论的人；「城门口」指早到晚走于会堂与学堂门前的学者。
既引了以赛亚书，革玛拉就讲解下一节经文，那里说：「也作了在位上行审判者公平之灵，并城门口打退仇敌者的力量」（以赛亚书 28:6）。
Apropos the quotation from Isaiah, the Gemara explains the following verse, which states: “And for a spirit of justice to him that sits in judgment and for strength to them that turn back the battle to the gate” (Isaiah 28:6).
注：「打退仇敌者」原文直译「把争战打回城门的」，下文革玛拉即照「争战」讲解。
「公平之灵」，这是指把自己的恶念带去受审、迫使自己悔改的人。
“And for a spirit of justice”; this is referring to one who brings his evil inclination to trial and forces himself to repent.
「在位上行审判者」，这是指秉着全然真实的公道施行审判的人。
“To him that sits in judgment”; this is referring to one who judges an absolutely true judgment.
「力量」，这是指胜过自己恶念的人。
“And for strength”; this is referring to one who triumphs over his evil inclination.
「打退仇敌者」，这是指在研读妥拉的争战中，就 哈拉哈 彼此往来辩论的人。
“Them that turn back the battle”; this is referring to those that give and take in their discussion of halakha in the battle of understanding the Torah.
「城门口」，这是指那些妥拉学者：他们天还黑时就早早来到会堂和学堂门前，天黑了才离开。
“To the gate”; this is referring to the Torah scholars who arrive early and stay late at the darkened gates of the synagogues and study halls.
注：英译作「在会堂与学堂幽暗的门前早到晚走」，指天未亮已到、天黑方去。
公义的属性在圣者面前质问：以色列民与列国有什么不同，你只为他们行神迹？圣者答：以色列民致力于妥拉，列国却没有。
革玛拉接着讲一件与以赛亚书一节经文有关的事。
The Gemara continues with an episode associated with a verse in Isaiah.
公义的属性在圣者——愿他受称颂——面前说：宇宙的主啊，这些人，就是以色列民，与那些人，就是世上列国，有什么不同，以致神只为以色列民行神迹？
The Attribute of Justice said before the Holy One, Blessed be He: Master of the Universe, how are these, referring to the Jewish people, different from those, the other nations of the world, such that God performs miracles only on behalf of the Jewish people?
圣者——愿他受称颂——对它说：以色列民致力于妥拉，世上列国却不致力于妥拉。
The Holy One, Blessed be He, said to it: The Jewish people occupied themselves with Torah, whereas the other nations of the world did not occupy themselves with Torah.
公义的属性引以赛亚书 28:7 反驳：以色列人也因酒迷乱，「错解」「谬行审判」，前者指革希嫩，后者指审判官；就是说，以色列民也犯了罪，当受刑罚。
公义的属性对他说：「就是这些人，也因酒摇摇晃晃，因浓酒东倒西歪；祭司和先知因浓酒摇摇晃晃，被酒所困，因浓酒东倒西歪；他们错解默示，谬行审判」（以赛亚书 28:7）。
The Attribute of Justice said to Him: “These also reel through wine, and stagger through strong drink; the priest and the prophet reel through strong drink, they are confused because of wine, they stagger because of strong drink; they reel in vision, they stumble [paku] in judgment [peliliyya]” (Isaiah 28:7).
注：和合本首句作「就是这地的人，也因酒摇摇晃晃」；「错解」原文 פָּקוּ，「审判」原文 פְּלִילִיָּה。
这里「错解」一词无非是指革希嫩，因为经上说：「就不至心里不安」（撒母耳记上 25:31）；这里「审判」一词无非是指审判官，因为经上说：「照审判官所断的，受罚」（出埃及记 21:22）。
The word paku in this context is referring only to Gehenna, as it is stated: “That this shall not be a cause of stumbling [puka] to you” (I Samuel 25:31), and the word peliliyya here is referring only to judges, as it is stated: “And he shall pay as the judges determine [bifelilim]” (Exodus 21:22).
注：撒母耳记上 25:31「心里不安」原文 פּוּקָה，直译「绊跌之由」，与 פָּקוּ 同根；出埃及记 21:22「审判官」原文 בִּפְלִלִים，与 פְּלִילִיָּה 同根。
公义的属性的回答，大意是说：以色列民也犯了罪，因此理当受罚。
The response of the Attribute of Justice was essentially that the Jewish people have also sinned and are consequently liable to receive punishment.
回到以斯帖记。以斯帖「站在王宫的内院」：拉比利未 说，她一到内院的偶像殿，神的临在就离开她，她便说「我的神，我的神，为什么离弃我」，问是否因神把误犯当故犯、把被迫当甘心。
革玛拉回头讲解以斯帖记的经文。
§ The Gemara returns to its explanation of the verses of the Megilla.
论到以斯帖，经上说：「站在王宫的内院」（以斯帖记 5:1）。
The verse states with regard to Esther: “And she stood in the inner court of the king’s house” (Esther 5:1).
拉比利未 说：她一走到内院里的偶像殿，神的临在就离开了她。
Rabbi Levi said: Once she reached the chamber of the idols, which was in the inner court, the Divine Presence left her.
她立时说：「我的神，我的神，为什么离弃我？」（诗篇 22:1）。
She immediately said: “My God, my God, why have You forsaken me?” (Psalms 22:2).
注：英译标 22:2 是希伯来本节数，和合本在 22:1。
莫非是因为你把误犯的罪当作故犯，把身不由己的事当作甘心所为么？
Perhaps it is because You judge an unintentional sin as one performed intentionally, and an action done due to circumstances beyond one’s control as one done willingly.
（续上）莫非是因为她在祷告中称哈曼为犬？她随即改口，称他为狮子。
或者，你离弃我，是因为我在祷告中称哈曼为犬，正如经上说：「求你救我的灵魂脱离刀剑，救我独一的生命脱离犬类」（诗篇 22:20）？
Or perhaps You have left me because in my prayers I called Haman a dog, as it is stated: “Deliver my soul from the sword; my only one from the hand of the dog” (Psalms 22:21).
注：和合本作「救我的生命（原文是独一者）脱离犬类」。英译标 22:21、22:22 是希伯来本节数，和合本在 22:20、22:21。
她随即改口，在祷告中称他为狮子，正如下一节经上说：「救我脱离狮子的口」（诗篇 22:21）。
She at once retracted and called him in her prayers a lion, as it is stated in the following verse: “Save me from the lion’s mouth” (Psalms 22:22).
王见以斯帖站在院内就施恩与她，向她伸出金杖。拉比约哈难 说：当时有三位服侍的天使来助她：一位扶起她的颈项，一位给她披上恩宠，一位把王的金杖拉长。
经上说：「王见王后以斯帖站在院内，就施恩与她；王向以斯帖伸出手内的金杖」（以斯帖记 5:2）。
The verse states: “And so it was, that when the king saw Esther the queen standing in the court, that she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand” (Esther 5:2).
注：和合本作「她就在王眼前蒙恩」，此处照英译。
拉比约哈难 说：那时有三位服侍的天使来到她身边：一位扶起她的颈项，使她能挺身站立，不带羞愧；一位在她身上系了一道恩宠的绳，赐她妩媚和美貌；一位把王的金杖拉长。
Rabbi Yoḥanan said: Three ministering angels happened to join her at that time: One that raised up her neck, so that she could stand erect, free of shame; one that strung a cord of divine grace around her, endowing her with charm and beauty; and one that stretched the king’s scepter.
金杖拉长了多少？或说十二肘、十六肘、二十四肘，《巴拉伊塔》 说六十肘，又有说二百肘的；法老女儿的手臂、恶人的牙齿，也都有这样伸长的事。
金杖拉长了多少？
How much was it stretched?
拉比耶利米 说：金杖本是二肘长，天使把它拉成十二肘。
Rabbi Yirmeya said: The scepter was two cubits, and he made it twelve cubits.
有人说拉成十六肘，又有人说二十四肘。
And some say that he made it sixteen cubits, and yet others say twenty-four cubits.
一段 《巴拉伊塔》 教导：天使把它拉成六十肘。
It was taught in a baraita: He made it sixty cubits.
法老女儿的手臂也是这样，她伸出手臂去取摩西。
And similarly you find with the arm of Pharaoh’s daughter, which she stretched out to take Moshe.
恶人的牙齿也是这样，因为经上写着：「敲碎了恶人的牙齿」（诗篇 3:7），论到这节，雷什·拉基什 说：不要读作「敲碎了」，要读作「加大了」。
And so too, you find with the teeth of the wicked, as it is written: “You have broken the teeth of the wicked” (Psalms 3:8), with regard to which Reish Lakish said: Do not read it as “You have broken [shibbarta],” but as: You have enlarged [sheribavta].
注：英译标 3:8 是希伯来本节数，和合本在 3:7。「敲碎了」原文 שִׁבַּרְתָּ，「加大了」读作 שֵׁרִבַּבְתָּ。
拉巴·巴尔·奥弗兰 奉 拉比以利亚撒 之名说——拉比以利亚撒 是从他的老师那里听来的，他的老师又是从老师那里听来的——金杖被拉长到二百肘。
Rabba bar Oferan said in the name of Rabbi Elazar, who heard it from his teacher, who in turn heard it from his teacher: The scepter was stretched two hundred cubits.
王许以斯帖「就是国的一半也必为你成就」：革玛拉说，王只许一半，不许整个王国，也不许有碍于王国的事，就是建造圣殿。
经上说：「王对她」，就是对王后以斯帖「说：你要什么，就是国的一半，也必为你成就」（以斯帖记 5:3、5:6）。
The verse states: “Then the king said to her” (Esther 5:3), to Esther the queen, “What is your wish, even to half the kingdom, it shall be performed” (Esther 5:6).
注：英译把以斯帖记 5:3「王对她说」与 5:6「你要什么……也必为你成就」合引。
革玛拉评说：亚哈随鲁所许的有限：只是国的一半，不是整个王国，也不是会成为王国障碍的事，因为有一件事是王国永不会答应的。
The Gemara comments that Ahasuerus intended only a limited offer: Only half the kingdom, but not the whole kingdom, and not something that would serve as a barrier to the kingdom, as there is one thing to which the kingdom will never agree.
那是什么呢？
And what is that?
就是建造圣殿；你若求这件事，要知道必不得成就。
The building of the Temple; if that shall be your wish, realize that it will not be fulfilled.
以斯帖请王带哈曼赴宴。众贤在 《巴拉伊塔》 里问：她为什么请哈曼？拉比以利亚撒 说：她为他暗设网罗，想在筵席上绊倒他。
经上记以斯帖的请求：「王若以为美，请王带着哈曼今日赴我所预备的筵席」（以斯帖记 5:4）。
The verse states that Esther requested: “If it seem good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Esther 5:4).
众贤在一段 《巴拉伊塔》 里教导：以斯帖看见了什么，要请哈曼赴筵席？
The Sages taught in a baraita: What did Esther see to invite Haman to the banquet?
拉比以利亚撒 说：她为他暗设网罗，因为经上说：「愿他们的筵席在他们面前变为网罗」（诗篇 69:22）；她料想自己能在筵席上绊倒哈曼。
Rabbi Elazar says: She hid a snare for him, as it is stated: “Let their table become a snare before them” (Psalms 69:23), as she assumed that she would be able to trip up Haman during the banquet.
注：英译标 69:23 是希伯来本节数，和合本在 69:22。
（续上）拉比约书亚 说：她从父家所学，照「仇敌若饿了，就给他饭吃」行事。拉比梅伊尔 说：她要哈曼常在身边，免得他察觉王对他发怒，就谋反。
拉比约书亚 说：她是从父家所受的犹太教导学的，因为经上说：「你的仇敌若饿了，就给他饭吃」（箴言 25:21）。
Rabbi Yehoshua says: She learned to do this from the Jewish teachings of her father’s house, as it is stated: “If your enemy be hungry, give him bread to eat” (Proverbs 25:21).
拉比梅伊尔 说：她请他，好让他时时在她身边，免得他在发觉王向他发怒时，与人合谋背叛亚哈随鲁。
Rabbi Meir says: She invited him in order that he be near her at all times, so that he would not take counsel and rebel against Ahasuerus when he discovered that the king was angry with him.
（续上）拉比犹大 说：免得人看出她是犹太人。拉比尼希米 说：免得以色列民倚靠宫中有姊妹，就不再祈求怜悯。拉比约西 说：要哈曼常在手边，好找机会绊倒他。拉比西缅·本·梅纳西亚 说：盼神见众人都扶持哈曼、无人扶持以色列民，就为他们行神迹。
拉比犹大 说：她请哈曼，是为了不叫人看出她是犹太人，因为她若疏远他，他就会起疑。
Rabbi Yehuda says: She invited Haman so that it not be found out that she was a Jew, as had she distanced him, he would have become suspicious.
拉比尼希米 说：她这样做，是为了不叫以色列民说：我们在王宫里有一个姊妹，就疏忽了求神怜悯的祷告。
Rabbi Neḥemya says: She did this so that the Jewish people would not say: We have a sister in the king’s house, and consequently neglect their prayers for divine mercy.
拉比约西 说：她这样做，是为了叫哈曼常在她手边，好让她找到机会，使他在王面前跌倒。
Rabbi Yosei says: She acted in this manner, so that Haman would always be on hand for her, as that would enable her to find an opportunity to cause him to stumble before the king.
拉比西缅·本·梅纳西亚 说：以斯帖心里说：或许无所不在者会留意到，众人都扶持哈曼，却无人扶持以色列民，他就会为我们行神迹。
Rabbi Shimon ben Menasya said that Esther said to herself: Perhaps the Omnipresent will take notice that all are supporting Haman and nobody is supporting the Jewish people, and He will perform for us a miracle.
（续上）拉比约书亚·本·库尔哈 说：她要善待哈曼，叫王疑他们私通，宁可与他同死，也要废掉那谕旨。拉班迦玛列 说：亚哈随鲁反复无常，多见哈曼几次，或会改变心意；又说还须 摩达伊人拉比以利亚撒 的话：她叫王和众大臣都嫉妒哈曼，使他倒台。
拉比约书亚·本·库尔哈 说：她心里说：我要善待他，叫王疑心我们私通；她这样做，是要他和她两人都被处死。
Rabbi Yehoshua ben Korḥa says: She said to herself: I will act kindly toward him and thereby bring the king to suspect that we are having an affair; she did so in order that both he and she would be killed.
归根到底，以斯帖情愿与哈曼一同被杀，好叫那谕旨作废。
Essentially, Esther was willing to be killed with Haman in order that the decree would be annulled.
拉班迦玛列 说：亚哈随鲁是个反复无常的王，以斯帖盼望他若多见哈曼几次，终会改变对他的看法。
Rabban Gamliel says: Ahasuerus was a fickle king, and Esther hoped that if he saw Haman on multiple occasions, eventually he would change his opinion of him.
拉班迦玛列 又说：要明白以斯帖为什么请哈曼赴她的筵席，我们仍需要 摩达伊人拉比以利亚撒 的话。
Rabban Gamliel said: We still need the words of Rabbi Eliezer HaModa’i to understand why Esther invited Haman to her banquet.
注：英译作 拉比以利以谢 HaModa’i，与库中 摩达伊人拉比以利亚撒 是同一位坦拿，照库中写法。
因为一段 《巴拉伊塔》 教导：摩达伊人拉比以利亚撒 说：她叫王嫉妒他，又叫其他大臣嫉妒他，就这样使他倒台。
As it is taught in a baraita: Rabbi Eliezer HaModa’i says: She made the king jealous of him and she made the other ministers jealous of him, and in this way she brought about his downfall.
拉巴 说：是要应验「骄傲在败坏以先」。阿巴耶 与 拉瓦 都说：是要应验「他们火热的时候，我必为他们设摆酒席」。以利亚告诉 拉巴·巴尔·阿武赫：以斯帖的用意包括 坦拿 与 阿摩拉 所说的一切理由。
拉巴 说：以斯帖请哈曼赴她的筵席，是为了应验经上所说：「骄傲在败坏以先」（箴言 16:18），这表明要毁灭恶人，先要使他骄傲。
Rabba says: Esther invited Haman to her banquet in order to fulfill that which is stated: “Pride goes before destruction” (Proverbs 16:18), which indicates that in order to destroy the wicked, one must first bring them to pride.
这也可以照 阿巴耶 与 拉瓦 来理解，他们二人都说：她请哈曼，是为了应验这节经文：「他们火热的时候，我必为他们设摆酒席，使他们沉醉，好叫他们快乐，睡了长觉，永不醒起」（耶利米书 51:39）。
It can be understood according to Abaye and Rava, who both say that she invited Haman in order to fulfill the verse: “When they are heated, I will make feasts for them, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep” (Jeremiah 51:39).
革玛拉记载：拉巴·巴尔·阿武赫 有一次遇见先知以利亚，问他：以斯帖这样做，是照着谁的见解？
The Gemara relates that Rabba bar Avuh once happened upon Elijah the Prophet and said to him: In accordance with whose understanding did Esther see fit to act in this manner?
她请哈曼，真正的缘故是什么？
What was the true reason behind her invitation?
他，就是以利亚，对他说：以斯帖这样做，是出于先前所提的一切缘故，就是 坦拿 所说的一切理由与 阿摩拉 所说的一切理由。
He, Elijah, said to him: Esther was motivated by all the reasons previously mentioned and did so for all the reasons previously stated by the tanna’im and all the reasons stated by the amora’im.
哈曼夸耀「儿女众多」。他究竟有多少儿子？拉夫 说：三十个，十个幼年夭折，十个被挂起来，十个存活，沿门乞讨。
经上说：「哈曼将他富贵的荣耀、儿女众多……都向他们述说了」（以斯帖记 5:11）。
The verse states: “And Haman recounted to them the glory of his riches, and the multitude of his sons” (Esther 5:11).
注：和合本作「哈曼将他富贵荣耀、儿女众多……都述说了」。
革玛拉问：他到底有多少儿子，以致称为「儿女众多」？
The Gemara asks: And how many sons did he in fact have that are referred to as “the multitude of his sons”?
拉夫 说：有三十个儿子；其中十个幼年夭折，十个照以斯帖记所载被挂起来，十个存活下来，被迫沿门乞讨。
Rav said: There were thirty sons; ten of them died in childhood, ten of them were hanged as recorded in the book of Esther, and ten survived and were forced to beg at other people’s doors.
（续上）众贤说：沿门乞讨的有七十个，因为「素来饱足的」可读作「七十」。
众贤却说：沿门乞讨的有七十个，因为经上写着：「素来饱足的，反作佣人求食」（撒母耳记上 2:5）。
And the Rabbis say: Those that begged at other people’s doors numbered seventy, as it is written: “Those that were full, have hired themselves out for bread” (I Samuel 2:5).
不要读作「饱足的」，要读作「七十」，表明有七十个人「作佣人求食」。
Do not read it as: “Those that were full” [seve’im]; rather, read it as seventy [shivim], indicating that there were seventy who “hired themselves out for bread.”
注：「饱足的」原文 שְׂבֵעִים，与「七十」שִׁבְעִים 字形相近。
拉米·巴尔·阿巴 说：哈曼共有二百零八个儿子，因为「众多」一词的数值是二百零八。革玛拉指出那词的数值其实是二百一十四；拉夫纳赫曼·巴尔·以撒 说，经文里那词少写了第二个字母，所以是二百零八。
拉米·巴尔·阿巴 说：哈曼的儿子一共有二百零八个，因为经上说：「儿女众多」；「众多」一词的数值是二百零八，暗示他儿子的数目。
And Rami bar Abba said: All of Haman’s sons together numbered two hundred and eight, as it is stated: “And the multitude [verov] of his sons.” The numerical value of the word verov equals two hundred and eight, alluding to the number of his sons.
注：「众多」原文 וְרֹב；希伯来字母各有数值，这种算法称 גִּימַטְרִיָּא。
革玛拉评说：可是「众多」一词的数值其实是二百一十四，不是二百零八。
The Gemara comments: But in fact, the numerical value [gimatriyya] of the word verov equals two hundred and fourteen, not two hundred and eight.
注：וְרוֹב 按 ו=6、ר=200、ו=6、ב=2 合计二百一十四。
拉夫纳赫曼·巴尔·以撒 说：圣经里「众多」一词写的时候少了第二个瓦夫字母，所以它的数值是二百零八。
Rav Naḥman bar Yitzḥak said: The word verov is written in the Bible without the second vav, and therefore its numerical value equals two hundred and eight.
注：经文写作 וְרֹב，不带第二个 ו，合计二百零八。
「那夜王睡不着觉」：拉比坦胡姆 说是宇宙之王圣者睡不着；众贤说是天上的天使与地上的以色列民都睡不着；拉瓦 说就是亚哈随鲁王本人。
经上说：「那夜王睡不着觉」（以斯帖记 6:1）。
The verse states: “On that night the sleep of the king was disturbed” (Esther 6:1).
拉比坦胡姆 说：这节经暗指另一位睡不着的王，就是宇宙之王，圣者——愿他受称颂——睡不着。
Rabbi Tanḥum said: The verse alludes to another king who could not sleep; the sleep of the King of the universe, the Holy One, Blessed be He, was disturbed.
众贤说：天上的，就是天使，睡不着；地上的，就是以色列民，也睡不着。
And the Sages say: The sleep of the higher ones, the angels, was disturbed, and the sleep of the lower ones, the Jewish people, was disturbed.
拉瓦 说：这当照字面理解：亚哈随鲁王睡不着。
Rava said: This should be understood literally: The sleep of King Ahasuerus was disturbed.
亚哈随鲁睡不着的缘故：他疑心以斯帖请哈曼是要合谋害他，又想为何无人告诉他，莫非有人有恩于他而未得酬报，所以人不肯报信；于是吩咐取史记来。
亚哈随鲁睡不着，是因为这个缘故：他心里起了一个念头，自言自语说：以斯帖请哈曼，这在我们眼前是怎么回事？
And this was the reason Ahasuerus could not sleep: A thought occurred to him and he said to himself: What is this before us that Esther has invited Haman?
或许他们在合谋对付那人，就是对付我，要杀他。
Perhaps they are conspiring against that man, i.e., against me, to kill him.
他又自言自语说：若是这样，难道没有一个爱我的人来告诉我这阴谋么？
He then said again to himself: If this is so, is there no man who loves me and would inform me of this conspiracy?
他又自言自语说：或许有人曾有恩于我，我却没有好好酬报他，人因这缘故不肯向我透露这类阴谋，因为他们看不出于自己有什么好处。
He then said again to himself: Perhaps there is some man who has done a favor for me and I have not properly rewarded him, and due to that reason people refrain from revealing to me information regarding such plots, as they see no benefit for themselves.
紧接着，经上就说：「就吩咐人取历史来」（以斯帖记 6:1）。
Immediately afterward, the verse states: “And he commanded the book of remembrances of the chronicles to be brought” (Esther 6:1).
注：和合本作「就吩咐人取历史来」，原文直译「取记念之书，就是史记」。
「在王面前被读」：表明史记是神迹般自己读出来的。经上说「正遇见写着」，用的是表示新写的字，而不是表示早已写成的字，这是教导……（下接 16a）
经上说：「在王面前被读」（以斯帖记 6:1）。
The verse states: “And they were read before the king” (Esther 6:1).
注：和合本作「在他面前读」。
革玛拉解释：这被动的说法「被读」，表明那些史记是神迹般自己读出来的。
The Gemara explains that this passive form: “And they were read,” teaches that they were read miraculously by themselves.
经上又说：「正遇见写着」（以斯帖记 6:2）。
It further says: “And it was found written [katuv]” (Esther 6:2).
注：「写着」原文 כָּתוּב，是分词，可解作正在写。
革玛拉问：书卷为什么用「写着」这个字，好像是新写上去的？
The Gemara asks: Why does the Megilla use the word katuv, which indicates that it was newly written?
本当说：遇见一段字迹，那就表明是早先写成的。
It should have said: A writing [ketav] was found, which would indicate that it had been written in the past.
注：「字迹」原文 כְּתָב，指已写成的文字。
革玛拉解释：这是教导……
The Gemara explains: This teaches