← 经卷总目·第二章 颠倒诵读的
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 14 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）她必须先计算一日洁净之日，而计数只能在白天，所以她要等到日出以后才能浸礼，虽然这里她只须计算一日。
……而计数只能在白天，不能在夜间，正如经上说：「就要计算日子，满了七天」（利未记 15:28）；所以她要到日出以后才能浸礼，虽然这里她只须计算一日。
and counting can only be done during the day and not at night, as it says: “And she shall count for herself seven days” (Leviticus 15:28), she cannot immerse herself until after sunrise, although here she has to count only one day.
注：此句承上面叶二十正末段：守「一日对一日」的妇人须计算一日洁净之日。
密释纳说，这些事在天亮以后做都有效。天亮就算白天，从哪里知道？拉瓦 引「神称光为昼」，解作「那越来越亮的，他称为昼」：天空一现光就算白天。
密释纳最后说：这一切事，若在天亮以后做了，都是有效的。
§ The mishna concludes: And with regard to all these things, if one did them after daybreak they are valid.
革玛拉问：从天亮起就已算作白天，这是从哪里推出来的？
The Gemara asks: From where is this matter derived, that from daybreak it is already considered daytime?
拉瓦 说：因为经上说：「神称光为昼」（创世记 1:5），意思是：那越来越亮的，他称为昼。
Rava said: As the verse states: “And God called the light [or] day” (Genesis 1:5), meaning: To that which was becoming lighter and lighter he called day.
注：「光」原文 אוֹר；拉瓦 不把它读作名词，而读作「发亮」这动作。
这里的「光」字不照它平常的意思解作光，而是作动名词解：那越来越亮的。
The Hebrew word or is not to be understood in its usual sense of light, but as a verbal noun: that which is becoming lighter and lighter.
这教导我们：天空一开始现出光来，就称为白天。
It teaches that as soon as light begins to appear in the sky it is called daytime.
革玛拉驳道：照这样解，「称暗为夜」也该解作「那越来越暗的，他称为夜」，日落一过就算夜里；可是我们认为星宿出来以前还不算夜。可见「暗」「光」都只能照字面解。
革玛拉对这解释提出难处：可是，若是这样，下半句「称暗为夜」（创世记 1:5）也该照同样的方式解释：那越来越暗的，他称为夜；这样，日落一过就该算作夜里了。
The Gemara raises a difficulty with this interpretation: However, if it is so that Rava’s interpretation of this phrase is correct, the following phrase: “And the darkness [ḥoshekh] He called night” (Genesis 1:5), should be interpreted in a similar fashion: That which was becoming darker and darker He called night, so that immediately after sunset it would be considered nighttime.
注：「暗」原文 חֹשֶׁךְ。
可是我们岂不是认为，星宿出来以前还不算夜里吗？
But don’t we maintain that until the stars come out it is not nighttime?
我们只好说：「暗」字照字面就是黑暗；同样，这节经前半的「光」字照字面就是光。
We are forced to say that ḥoshekh literally means darkness, and similarly, or in the first part of the verse literally means light.
拉比泽拉 另引尼希米记：「从天亮直到星宿出现」，下一节又说「好在夜间保守我们，白昼做工」，可见白天从黎明算起。
其实，拉比泽拉 说：我们是从这里推出这条 哈拉哈 的，因为经上说：「我们做工，一半拿兵器，从天亮直到星宿出现的时候」（尼希米记 4:21），「天亮」就是破晓；下一节又说：「好在夜间保守我们，白昼做工」（尼希米记 4:22）。
Rather, Rabbi Zeira said: We derive this halakha from here, as it is stated: “So we labored in the work; and half of them held the spears from the rising of the morning till the stars appeared” (Nehemiah 4:15), where “rising of the morning” means daybreak, and the next verse states: “So that in the night they may be a guard to us; and labor in the day” (Nehemiah 4:16).
注：英译按希伯来本作 4:15、4:16，和合本是 4:21、4:22。
这表明白天是从黎明开始的。
This demonstrates that the day begins with the dawn.
为什么还要引下一节？单凭前一节，可以说那是他们碰巧提早开工、延后收工；下一节把他们做工的整段时间都称作「白昼」，才证明白天从破晓开始。
革玛拉解释 拉比泽拉 的话：用「又说」引出另一节经，有什么需要？
The Gemara clarifies Rabbi Zeira’s statement: What need is there for the additional verse introduced by the words “and it states”?
为什么第一节证据经文还不够？
Why does the first proof-text not suffice?
革玛拉解释：第二节经是要挡开这样一个可能的反驳：你可能会说，即便「天亮」以后也还不算白天，而太阳一落就已算夜里；在这件事上，碰巧他们开工早，在白天正式开始以前就做起，收工又晚，在白天正式结束以后还在做。
The Gemara explains: The second verse comes to deflect the following possible objection: You might say that even after “the rising of the morning” it is not yet considered day, and that from the time when the sun sets it is already considered night, and in this particular incident it happened that they began their work early, before the official beginning of daytime, and remained working late, after the official end of daytime.
所以 拉比泽拉 接着说：请来听下一节经所说的：「好在夜间保守我们，白昼做工。」他们做工的整段时间都称作「白昼」，这就证明白天从破晓开始。
Therefore, Rabbi Zeira continued and said: Come and hear that which is stated in the next verse: “So that in the night they may be a guard to us; and labor in the day.” The entire time during which they worked is referred to as “day,” which proves that the day begins at daybreak.
密释纳：一日的诫命虽以早做为好，整个白天却都有效：诵读以斯帖书卷、诵 《赞祷》、吹 羊角号、拿 棕枝、诵附加祷、献附加祭，都是如此。
密释纳：一日的诫命虽以在最早的时刻履行为好，但整个白天都是有效的时间，可以诵读以斯帖书卷；诵 《赞祷》；在岁首日吹 羊角号；在住棚节拿 棕枝 和其余几样植物；诵安息日及其他时日所诵的附加祷；献这些时日在圣殿里所献的附加祭。
Although it is preferable to fulfill a particular day’s mitzva at the earliest possible hour, the entire day is a valid time for reading the Megilla; for reciting hallel; for sounding the shofar on Rosh HaShana; for taking the lulav and the other species on Sukkot; for the additional prayer recited on Shabbat and other occasions; and for the additional offerings sacrificed in the Temple on these occasions.
密释纳续：为公牛认罪、在安息年周期第四和第七年作什一的宣告、大祭司在赎罪日认罪，也都整个白天可行。
整个白天也都是有效的时间，可以对着公议会或大祭司因误下指示而献的公牛认罪；可以在安息年周期第四年和第七年的逾越节末日作宣告，声明自己论什一的义务已经妥当尽了（见申命记 26:12–15）；大祭司也可以在赎罪日对着当日所献的特别祭物承认罪过。
And the entire day is also a valid time for the confession over the bulls brought by the Sanhedrin or by the High Priest to atone for mistakes they had made in their instruction to the people; for the declaration made on the last day of Passover in the fourth and seventh year of the Sabbatical cycle, stating that one’s obligations with regard to tithes have been properly fulfilled (see Deuteronomy 26:12–15); and for the confession of sins made by the High Priest on Yom Kippur over the special offerings brought on that day.
密释纳续：按手、宰牲、摇祭、把素祭奉到坛前、取一把细面并焚烧、掐鸟颈、接血、洒血，都可在整个白天做。
整个白天也都是有效的时间，可以按手在祭牲头上；宰祭牲；在圣殿里摇那些须摇的祭物；把素祭奉到坛前；从素祭中取一把细面，好在坛上焚烧；在坛上焚烧那一把细面；掐断献为祭物的斑鸠和雏鸽的颈项；用器皿接祭牲的血；把血洒在坛上，以及隔开圣所与至圣所的幔子上。
The entire day is also a valid time for placing hands on the head of an offering; for slaughtering an offering; for waving those offerings that require waving in the Temple; for bringing meal-offerings near to the altar; for scooping out a fistful of flour from a meal-offering in order to burn it on the altar; and for burning the fistful of flour on the altar; for pinching the necks of the turtledoves and young pigeons sacrificed as offerings in the Temple; and for receiving the blood of an offering in a vessel; and for sprinkling blood on the altar and on the curtain separating between the Holy and the Holy of Holies.
密释纳续：给 疑行淫之妇 喝苦水、打折母牛犊的颈项、大麻风患者洁净礼的各个步骤，也都整个白天可行。
整个白天也都是有效的时间，可以给 疑行淫之妇，就是被丈夫疑为不忠的妇人，喝那苦水（见民数记 5:11–31）；在城外发现尸首而不知是谁杀的，可以按规定的程序打折母牛犊的颈项（见申命记 21:1–9）；大麻风患者洁净礼的各个步骤也都可以做（见利未记 14:1–20）。
And the entire day is also a valid time for giving a woman suspected by her husband of having been unfaithful [sota] to drink from the bitter waters (see Numbers 5:11–31); for breaking the neck of the heifer as part of the procedure followed when a corpse is found outside a town and it is not known who caused his death (see Deuteronomy 21:1–9); and for all the steps in the purification process of the leper (see Leviticus 14:1–20).
密释纳续：夜间的诫命整夜可行，如收割 初熟之捆、焚烧脂油和燔祭的肢体。通则是：白天的诫命整个白天有效，夜间的诫命整夜有效。
相应地，一切须在夜间履行的诫命，在整夜任何时候都可以履行：整夜都是有效的时间，可以在逾越节第一日之后的那一夜收割大麦的 初熟之捆，可以焚烧前一日所献祭物的脂油，也可以焚烧燔祭的肢体。
Correspondingly, all the mitzvot that must be performed at night may be performed anytime during the night: The entire night is a valid time for reaping the omer of barley on the night following the first day of Passover, for burning the fats of offerings that had been brought during the preceding day, and for burning the limbs of burnt-offerings.
通则是：凡白天当行的诫命，整个白天任何时候做都有效；凡夜间当行的诫命，整夜任何时候做都有效。
This is the principle: Something that it is a mitzva to perform during the day is valid if performed anytime during the entire day; something that it is a mitzva to perform at night is valid if performed anytime during the entire night.
这些诫命为什么定在白天？诵读以斯帖书卷，经上说「纪念遵守这两日」；《赞祷》 里有「从日出之地到日落之处」，拉比约西 则引「这是耶和华所定的日子」。
革玛拉问：这些诫命规定要在白天履行，这是从哪里推出来的？
The Gemara asks: From where do we derive that these mitzvot were commanded to be performed specifically during the day?
论诵读以斯帖书卷，经上说：「纪念遵守这两日」（以斯帖记 9:28）。
With regard to reading the Megilla, the verse states: “That these days should be remembered and kept” (Esther 9:28).
论诵 《赞祷》，证据出自 《赞祷》 里所写的：「从日出之地到日落之处，耶和华的名是应当赞美的」（诗篇 113:3）。
For reciting the hallel, the proof is from that which is written in hallel: “From the rising of the sun to its setting, the Lord’s name is to be praised” (Psalms 113:3).
拉比约西 说：证据出自 《赞祷》 里的另一节经：「这是耶和华所定的日子」（诗篇 118:24），表明它要在白天诵，不在夜间。
Rabbi Yosei said: The proof is from another verse in hallel: “This is the day that the Lord has made” (Psalms 118:24), implying that it is to be recited during the day and not at night.
拿 棕枝 出自「第一日要拿……」，吹 羊角号 出自「是你们当守为吹角的日子」，附加祭出自「各归各日」；附加祷是众贤比照附加祭定的，所以也在白天。
拿 棕枝 的时间是白天，因为经上写着：「第一日要拿美好树上的果子和棕树上的枝子，与茂密树的枝条并河旁的柳枝」（利未记 23:40）。
And daytime is the time for taking the lulav, as it is written: “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook” (Leviticus 23:40).
吹 羊角号 的时间也是白天，因为经上写着：「是你们当守为吹角的日子」（民数记 29:1）。
Daytime is also the time for sounding the shofar, as it is written: “It is a day of sounding the shofar to you” (Numbers 29:1).
同样，献附加祭的时间是白天，因为论这些祭经上写着：「要将火祭，就是燔祭、素祭、牺牲，并奠祭，各归各日献给耶和华」（利未记 23:37）。
Likewise, the time for the additional offerings is day, as it is written with regard to these offerings: “To sacrifice an offering made by fire to the Lord, a burnt-offering, and a meal-offering, a sacrifice, and libations, each on its own day” (Leviticus 23:37).
附加祷也是如此，因为众贤把它定为与那些附加祭相当。
And this is also so for the additional prayer, because the Sages made it equivalent to those additional offerings.
为公牛认罪在白天，是由这里的「赎罪」与赎罪日的「赎罪」作同辞类推。一段 《巴拉伊塔》 说：亚伦「为自己和本家赎罪」指以言语认罪；赎罪日的赎罪只在白天，其他赎罪祭公牛的认罪也就在白天。
为公牛认罪的时间是白天，这是由这里的一处「赎罪」与赎罪日那里的另一处「赎罪」作同辞类推推出来的。
And daytime is the time for the confession over the bulls, as this is derived by way of a verbal analogy between one instance of atonement in this context and another instance of atonement in the context of Yom Kippur.
正如一段 《巴拉伊塔》 论赎罪日所教导的，经上说：「亚伦要把赎罪祭的公牛牵来，为自己和本家赎罪」（利未记 16:11）。
As it is taught in a baraita with regard to Yom Kippur, the verse states: “And Aaron shall present the bull of the sin-offering that is his, and atone for himself and for his household” (Leviticus 16:11).
这节经说的是以言语成就的赎罪，就是说，这里的赎罪不是指献祭洒血，而是指借认罪成就的赎罪。
The verse speaks of atonement achieved through words, i.e., the atonement here is not referring to the sacrifice of offerings and the sprinkling of blood, but rather to atonement achieved through confession.
赎罪日的赎罪只在白天，因为经上写着：「因在这日要为你们赎罪」（利未记 16:30）。
And the atonement of Yom Kippur is only during the day, as it is written: “For on that day will He atone for you” (Leviticus 16:30).
正如赎罪日的赎罪必须在白天进行，其他的赎罪，就是对着其他献为赎罪祭的公牛所行的，也必须在白天进行。
Just as the atonement on Yom Kippur must take place during the day, so must the other cases of atonement, over other bulls brought as sin-offerings, take place during the day.
什一的宣告在白天：宣告的经文之后紧接着说「耶和华你的神今天吩咐你」，「今天」表明是白天。
作什一宣告的时间是白天，因为这宣告的话里写着：「你又要在耶和华你神面前说：我已将圣物从我家里拿出来」（申命记 26:13–15）；紧挨着这段又写着：「耶和华你的神今天吩咐你行这些律例典章」（申命记 26:16），表明是在白天，不在夜间。
And daytime is the time for the declaration with regard to tithes, as it is written in the formula of this declaration: “And you shall say before the Lord your God, I have removed the sacred things out of my house” (Deuteronomy 26:13–15); and juxtaposed to that passage it is written: “This day the Lord your God has commanded you to do” (Deuteronomy 26:16), implying during the day and not at night.
按手与宰牲在经文里相提并论，而论宰牲经上说「在你们宰祭的那一天」；摇祭则出自「你们摇 初熟之捆 的日子」。
按手在祭牲头上和宰祭牲，是由经上所写的推出来的：「要按手在供物的头上，宰于会幕前」（利未记 3:8），把按手与宰牲相提并论。
For placing hands on the head of an offering and for slaughtering an offering, it is derived as it is written: “And he shall lay his hand upon the head of his offering, and slaughter it” (Leviticus 3:8), comparing the laying of hands to slaughtering.
论宰牲又写着：「在你们宰祭的那一天」（利未记 19:6），就是说在白天，不在夜间。
And it is written with regard to slaughtering: “On the day that you slaughter” (Leviticus 19:6), meaning during the day and not at night.
注：和合本作「这祭物要在献的那一天和第二天吃」；「献」原文 זִבְחֲכֶם，字面是「宰祭」，革玛拉取这字立论。
摇那些须摇的祭物，是由经上所写的推出来的：「你们摇 初熟之捆 的日子」（利未记 23:12）。
And for waving the offerings that require waving, it is derived as it is written: “And on the day you wave the omer” (Leviticus 23:12).
注：和合本作「摇这捆的日子」。
奉素祭到坛前与摇祭并提，见「将素祭在耶和华面前摇一摇，奉到坛前」；取一把、掐鸟颈、焚烧那一把、洒血，出自「……吩咐以色列人献供物的日子」。
把素祭奉到坛前，是比照摇祭的，因为经上写着：「祭司要从妇人手里取那疑恨的素祭，将素祭在耶和华面前摇一摇，奉到坛前」（民数记 5:25）。
And with regard to bringing the meal-offerings near the altar, it is likened to waving, as it is written: “And the priest shall take the meal-offering of jealousy from the woman’s hand, and shall wave the offering before the Lord, and sacrifice it upon the altar” (Numbers 5:25).
经文所说的「奉到坛前」，指的正是把素祭奉近坛前这一步。
The words “sacrifice it” are referring to bringing the offering near the altar.
取一把细面、掐鸟祭的颈项、在坛上焚烧那一把细面、洒血，这几样是由经上所写的推出来的：「这就是燔祭、素祭、赎罪祭、赎愆祭、承接圣职之祭，和平安祭的条例，都是耶和华在西奈山所吩咐摩西的，就是他在西奈旷野吩咐以色列人献供物的日子所说的」（利未记 7:37–38）。
And for scooping out a fistful of flour, and for pinching the necks of the bird-offerings, and for burning the fistful of flour on the altar, and for sprinkling the blood, these are derived as it is written: “This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of the peace-offering; which the Lord commanded Moses on Mount Sinai on the day that he commanded the children of Israel to present their offerings” (Leviticus 7:37–38).
给 疑行淫之妇 喝苦水，是由「妥拉」与「妥拉」作同辞类推：论她说「这全部妥拉」，论审判说「照他们所指教你的妥拉」。（下接 21a）
给 疑行淫之妇 喝苦水，是由一处「妥拉」与另一处「妥拉」作同辞类推推出来的：这里论 疑行淫之妇 写着：「祭司要将这全部妥拉向她施行」（民数记 5:30），那里论审判写着：「要照他们所指教你的妥拉，照他们所断定的去行」（申命记 17:11）。
And with regard to giving the sota to drink from the bitter waters, this is derived from a verbal analogy between one instance of the word “Torah” and another instance of the word “Torah.” It is written here with respect to a sota: “And the priest shall execute upon her all this Torah” (Numbers 5:30), and it is written there with regard to judgment: “According to the Torah, which they shall teach you, and according to the judgment, which they shall tell you” (Deuteronomy 17:11).
注：和合本两处分别作「祭司要将这条例向她施行」「要照他们所指教你的律法，照他们所断定的去行」；「条例」「律法」原文都是 תּוֹרָה。