21a.1
推论
（续上）审判只在白天进行，所以 疑行淫之妇 也只在白天喝苦水。
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正如审判只能在白天进行，同样，这里也只在白天给 疑行淫之妇 喝苦水。
Just as judgment may be done only by day, so too here, the sota is given the bitter waters to drink only by day.
← 经卷总目·第三章 站着诵读的
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 7 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）审判只在白天进行，所以 疑行淫之妇 也只在白天喝苦水。
正如审判只能在白天进行，同样，这里也只在白天给 疑行淫之妇 喝苦水。
Just as judgment may be done only by day, so too here, the sota is given the bitter waters to drink only by day.
打折母牛犊的颈项在白天：拉比雅奈 学派说，经文论母牛犊写了「赎罪」，可见它如同圣物，而一切献祭的事都须在白天做。大麻风患者的洁净出自「得洁净的日子」。
打折母牛犊颈项的时间是白天，因为 拉比雅奈 学派的众贤说：论母牛犊写了「赎罪」，表明它被当作圣物看待；而早已确定，一切有关祭物的事都必须在白天履行。
And daytime is the time for breaking the neck of the heifer, as the Sages of the school of Rabbi Yannai said: Atonement is written with regard to the heifer, teaching that it is treated like sacred offerings, and it has already been established that all actions relating to offerings must be performed during the day.
注：「赎罪」见申命记 21:8，原文 כַּפֵּר，和合本作「赦免」。
大麻风患者的洁净，是由经上所写的推出来的：「长大麻疯的人得洁净的日子，其条例乃是这样」（利未记 14:2）。
And for purifying the leper, it is derived as it is written: “This shall be the law of the leper on the day of his cleansing” (Leviticus 14:2).
收割 初熟之捆 整夜可行：如夫子在《素祭卷》所说，收割和计数都在夜间，献上则在白天。焚烧脂油和肢体，出自「从晚上到天亮」。
密释纳教导：「整夜都是有效的时间，可以收割 初熟之捆」，正如夫子在《素祭卷》里所说：收割 初熟之捆 和计数 初熟之捆 必须在夜间进行，把 初熟之捆 祭带到圣殿则必须在白天。
It was taught in the mishna: “The entire night is a valid time for reaping the omer,” as the Master said in tractate Menaḥot: The reaping of the omer and the counting of the omer must be performed at night, whereas bringing the omer offering to the Temple must be done during the day.
焚烧祭物的脂油和肢体，是由论到它们所写的推出来的：「燔祭要在坛上的柴上，从晚上到天亮」（利未记 6:9）。
And for burning the fats and limbs of the offerings, it is derived as it is written with regard to them: “Which shall be burning upon the altar all night until the morning” (Leviticus 6:2).
注：英译按希伯来本作 6:2，和合本是 6:9。
「通则」要添上什么？要添上在陈设饼旁摆上和撤下乳香器皿这两件事，因为经文没有规定它们的时间。
密释纳说：通则是：凡白天当行的诫命，整个白天任何时候做都有效。
§ The mishna states: This is the principle: Something that it is a mitzva to perform during the day is valid if performed any time during the entire day.
革玛拉问：密释纳看来已把白天的诫命一一明说了，「通则是」这话还要添上什么？
The Gemara asks: As the mishna has seemingly mentioned all daytime mitzvot explicitly, the words: This is the principle, are to add what?
革玛拉答：这通则是要把这两件事包括进来：在圣殿里，在陈设饼旁摆上盛乳香的器皿，以及在一周末了撤下那些器皿；因为经文没有说明这两件事该在什么时候做。
The Gemara answers: This principle comes to include the arranging of the vessels of frankincense alongside the shewbread in the Temple, and the removal of those vessels at the end of the week, as the verse does not specify the time when these procedures should be performed.
这样，密释纳是照 拉比约西 的意见：一段 《巴拉伊塔》 说，早上撤下旧饼和乳香、傍晚才摆上新的，并无不妥，只要在同一日内更换就够了。众贤则认为旧的一撤下，就要立刻摆上新的。
这样，这条密释纳就是照 拉比约西 的意见，因为一段 《巴拉伊塔》 教导：拉比约西 说：若有人早上撤下旧的陈设饼和乳香，到傍晚，就是一日将尽时，才摆上新的，并无不妥，因为只要在同一日之内更换就够了。
And this mishna would consequently be in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: If one removed the old shewbread and frankincense in the morning and arranged the new ones toward the evening, i.e., at the end of the day, there is nothing wrong with this, as it suffices if the changeover is made any time over the course of the same day.
众贤却认为，旧的一撤下，新的就必须立刻摆上。
The Sages, however, maintain that the new ones must be set in place immediately after the old ones have been removed.
照 拉比约西 的意见，「要常常把饼摆在耶和华面前」怎样成立？意思只是桌子不可整日无饼；一日里哪怕只有一段时间有饼，也算「常常」。
照 拉比约西 的意见，论陈设饼所写的「要常常把饼摆在耶和华面前」（利未记 24:8），表明饼必须时时在桌上，这话我怎样成立呢？
And, according to Rabbi Yosei, how do I uphold that which is written with regard to the shewbread: “He shall set it in order before the Lord continually” (Leviticus 24:8), implying that the bread must be on the table at all times?
意思只是：桌子不可整整一日没有饼；饼若在桌上，哪怕只有一日中的一段时间，也算「常常」在那里。
It means only that the table should not be an entire day without the bread, but if there is bread on the table for even a part of the day, it is considered as being there “continually.”
密释纳说夜间的诫命整夜可行。这通则又要添上什么尚未明说的事？
密释纳最后说：凡夜间当行的诫命，整夜都可以履行。
§ The mishna concludes: Something that it is a mitzva to perform at night may be performed the entire night.
革玛拉问：这通则要添上什么尚未明说的事？
The Gemara asks: What does this principle come to add that has not already been mentioned explicitly?
要添上吃逾越节的祭牲。所以这条密释纳不合 拉比以利亚撒·本·亚撒利雅 的意见：他由「当夜」与「那夜」作类推，认为正如神巡行埃及地到半夜为止，逾越节的祭牲也只能吃到半夜。
革玛拉答：是要把吃逾越节的祭牲包括进来；这样，这条密释纳就不合 拉比以利亚撒·本·亚撒利雅 的意见，因为一段 《巴拉伊塔》 教导：经上写着：「当夜要吃羊羔的肉」（出埃及记 12:8）。
The Gemara answers: It comes to include the eating of the Paschal offering, and consequently this mishna is not in accordance with the opinion of Rabbi Elazar ben Azarya, as it is taught in a baraita that it is written: “And they shall eat the meat on that night” (Exodus 12:8).
拉比以利亚撒·本·亚撒利雅 说：这里说「当夜」，后面又说：「因为那夜我要巡行埃及地」（出埃及记 12:12）。
Rabbi Elazar ben Azarya said: It is stated here: “On that night,” and it is stated further on: “And I will pass through the land of Egypt on that night” (Exodus 12:12).
注：「当夜」「那夜」原文都是 בַּלַּיְלָה הַזֶּה，字面是「这夜」。
正如那里，神巡行埃及地是到半夜为止，同样，这里逾越节的祭牲也只能吃到半夜。
Just as there, when God passed through the land of Egypt, it was until midnight, so too here, the Paschal offering may be eaten only until midnight.
密释纳既认定逾越节的祭牲可以整夜吃，就不合 拉比以利亚撒·本·亚撒利雅 的意见。
The mishna, which asserts that the Paschal offering may be eaten all night, is not in accordance with Rabbi Elazar ben Azarya.
章末语：「我们必再回到你这里，颠倒诵读的」——第二章（הַקּוֹרֵא לְמַפְרֵעַ）到此为止。本章自 17a.9 起，至 21a.8 止，一百五十二段五百零五句。第一章定诵读的日子与地方；这一章问**怎样诵、怎样写、谁来诵**。 **怎样诵**：颠倒次序诵读的、背诵的、用听不懂的语言诵读的，都不算尽本分；时断时续或打着盹读的算。《赞祷》、《听》、《立祷》 也不可颠倒——拉比犹大·哈纳西 据「**这些话要存在**」说 《听》 须用希伯来语，众贤据「你要听」说凡听得懂的语言都可。由此讲 《立祷》 十八道祝祷：西缅·哈帕库利 在亚夫内排定次序，诸祝各引经文说明次序的由来；十九道是定数，不可再添赞美——「**对你，静默就是赞美**」。 **怎样写**：书卷须用亚述字体、用墨写在羊皮纸上，由巴录「用墨写在书卷上」作同辞类推；不照写本不可写一个字母，拉比梅伊尔 在小亚细亚凭记忆写书卷是情势紧急的例外；书卷称「书」，用亚麻线缝的不合用；缝线上下留空是从西奈传给摩西的 哈拉哈。神在山上把文士将来新立的规条都指示了摩西，那就是诵读以斯帖书卷。 **谁来诵、何时行**：从何处读起有四说，哈拉哈 照全卷诵读；除聋者、痴愚者、未成年者外任何人都可诵读。诵读书卷、割礼、浸身都要等到日出之后；白天的诫命整个白天都有效，夜间的诫命整夜有效，各项逐一给出经文出处。 第三章「站着诵读的」接着论读妥拉的人数与规矩。
第三章「站着诵读的」开篇的密释纳：诵读以斯帖书卷，站着坐着都可以；一人读或两人同读，都算尽了本分；惯于诵祝祷的地方就诵，惯于不诵的地方就不诵。
密释纳：诵读以斯帖书卷的人，可以随意站着或坐着。
One who reads the Megilla may position himself as he wishes, either standing or sitting.
一个人诵读，或两个人一同诵读，都算尽了本分。
Whether one person reads the Megilla or two people read it together, they have fulfilled their obligation.
在人们惯于为诵读诵祝祷的地方，就当诵祝祷。
In a place where the people are accustomed to recite a blessing over the reading, one should recite a blessing.
在惯例不诵祝祷的地方，就不当诵祝祷。
And in a place where it is customary not to recite a blessing, one should not recite a blessing.
密释纳论当众诵读妥拉：周一、周四的晨祷和安息日的午后祷，由三人诵读，人数不增不减，不以 先知书选段 作结；头一人在读前诵祝祷，末一人在读后诵祝祷，中间的人不诵。
密释纳记载当众诵读妥拉的几条律例。
The mishna records several laws governing public Torah readings.
周一、周四的晨祷，以及安息日的午后祷，由三人诵读妥拉；人数不可减少，也不可增加。
On Mondays and Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah; one may neither decrease the number of readers nor add to them.
在这些场合，不以 先知书选段 作结。
And one does not conclude with a reading from the Prophets [haftara] on these occasions.
开始诵读妥拉的和结束诵读的都要诵祝祷：一人在诵读开始之前诵，一人在诵读结束之后诵；中间那人不诵祝祷。
Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle reader does not recite a blessing.
密释纳续：月朔和节期的中间日子由四人诵读，人数不增不减，不以先知书选段作结；首末两人诵祝祷，中间的人不诵。
在月朔和节期的中间日子，由四人诵读妥拉；人数不可减少，也不可增加。
On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them.
也不以先知书选段作结。
And one does not conclude with a reading from the Prophets.
开始诵读妥拉的和结束诵读的都要诵祝祷。
Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing.
第一个诵读的人在诵读开始之前诵祝祷，最后一个诵读的人在诵读结束之后诵祝祷；中间几人不诵祝祷。
The first reader recites a blessing before the beginning of the reading, and the last reader recites a blessing after its conclusion, but the middle readers do not recite a blessing.
密释纳的通则：有附加祭而不是节日的日子，即月朔与节期的中间日子，四人诵读；节日五人，赎罪日六人，安息日七人。人数不可减少，但可以增加；这些日子以先知书选段作结。
密释纳就不同场合诵读妥拉的人数立了一条通则。
The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions.
通则是：凡有附加祭在圣殿里献上、却不是节日的日子，就是月朔和节期的中间日子，由四人诵读妥拉；在节日，五人诵读；在赎罪日，六人诵读；在安息日，七人诵读。
This is the principle: Any day on which there is an additional offering sacrificed in the Temple and that is not a Festival, i.e., the New Moon and the intermediate days of a Festival, four people read from the Torah; on a Festival, five people read; on Yom Kippur, six people read; and on Shabbat, seven people read.
人数不可减少，却可以增加。
One may not decrease the number of readers, but one may add to them.
在这些日子，以先知书选段作结。
And on these days one concludes with a reading from the Prophets.
开始诵读妥拉的和结束诵读的都要诵祝祷：一人在诵读开始之前诵，一人在诵读结束之后诵；中间几人不诵祝祷。
Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle readers do not recite a blessing.
以斯帖书卷可以坐着读，一段 《巴拉伊塔》 说妥拉却须站着读。拉比阿巴胡 引「至于你，可以站在我这里」：妥拉要站着领受；他又说，若非经上这样写，人不敢说出这话：「同我」表明，可以这么说，连神也是站着的。
我们在密释纳里学过：可以坐着诵读以斯帖书卷。
We learned in the mishna that one may read the Megilla while sitting.
一段 《巴拉伊塔》 教导：诵读妥拉却不是这样，诵读妥拉必须站着。
It was taught in a baraita: This is not the case with regard to reading the Torah, as one must stand when reading the Torah.
革玛拉问：这些事是从哪里推出来的？
The Gemara asks: From where are these matters derived?
拉比阿巴胡 说：因为经上说：「至于你，可以站在我这里，我要将一切诫命、律例、典章传给你」（申命记 5:31），这表明妥拉必须站着领受。
Rabbi Abbahu said: It is as the verse states: “But as for you, stand here with Me, and I will speak to you all the commandments and the statutes” (Deuteronomy 5:28), which indicates that the Torah must be received while standing.
注：英译按希伯来本作 5:28，和合本是 5:31。
拉比阿巴胡 又说：若不是经上这样写着，出于对神的敬畏，人根本不能说出这话。
And Rabbi Abbahu said: Were the verse not written in this manner, it would be impossible to utter it, in deference to God.
经文说「同我」，表明，可以这么说，连圣者——愿他受称颂——在赐妥拉的时候也是站着的。
The phrase “with Me” indicates that, as it were, even the Holy One, Blessed be He, was standing at the giving of the Torah.
注：「站在我这里」原文 עֲמֹד עִמָּדִי，字面是「同我站着」。
拉比阿巴胡 又说：老师不可坐在榻上、教导坐在地上的学生，这也出自「至于你，可以站在我这里」：师生的姿势应当相同。
拉比阿巴胡 又说：老师不可坐在榻上教导坐在地上的学生，这是从哪里推出来的？
And Rabbi Abbahu also said: From where is it derived that the teacher should not sit on a couch and teach his disciple while he is sitting on the ground?
因为经上说：「至于你，可以站在我这里」，这表明老师和他的学生应当是同样的姿势。
It is as it is stated: “But as for you, stand here with Me,” which indicates that the teacher and his disciples should be in the same position.
众贤教导：从摩西到 拉班迦玛列 的时代，人们只站着学妥拉，因为跟老师学如同在西奈领受妥拉；他死后，软弱临到世上，人们才坐着学。所以《不贞卷》的密释纳说，他一死，妥拉的尊荣就止息了。
论站着学妥拉，众贤教导：从摩西的日子直到 拉班迦玛列 的时代，人们只站着学妥拉，因为跟老师学习，好比在西奈领受妥拉，那时犹太百姓是站着的。
With regard to Torah study while standing, the Sages taught: From the days of Moses until the time of Rabban Gamliel, they would study Torah only while standing, as learning from one’s teacher is comparable to receiving the Torah at Sinai, during which the Jewish people stood.
拉班迦玛列 死后，软弱临到世上，人们就坐着学妥拉了。
When Rabban Gamliel died, weakness descended to the world, and they would study Torah while sitting.
这正如我们在一条密释纳（《不贞卷》叶四十九正）里学过的：拉班迦玛列 死后，妥拉的尊荣就止息了，因为站着学习是尊重妥拉的表现。
And this is as we learned in a mishna (Sota 49a): When Rabban Gamliel died, honor for the Torah ceased, as standing while learning is an expression of honor for the Torah.
经上一处说摩西在山上「坐着」，一处说「站着」。拉夫：站着学、坐着温习；拉比哈尼纳：是屈身；拉比约哈难：「坐」只是停留之意；拉瓦：容易的站着学，难的坐着学。
革玛拉指出，就在这事上经文看似自相矛盾。
The Gemara points out an apparent contradiction with regard to this very issue.
一节经说：「我在山上坐着」（申命记 9:9），另一节经说：「我在山上站着」（申命记 10:10）。
One verse says: “And I sat [va’eshev] on the mount” (Deuteronomy 9:9), and another verse says: “And I stood on the mount” (Deuteronomy 10:10).
注：和合本两处都作「住」：「那时我在山上住了四十昼夜」（申命记 9:9）、「我又像从前在山上住了四十昼夜」（申命记 10:10）；前一处原文 וָאֵשֵׁב，字面是「我坐」，后一处原文 עָמַדְתִּי，字面是「我站」。
革玛拉引了几种可能的解答。
The Gemara cites several possible resolutions.
拉夫 说：摩西站着向神学习妥拉，然后坐下温习所学的。
Rav said: Moses would stand and learn the Torah from God, and then sit and review what he had learned.
拉比哈尼纳 说：摩西既不是站着，也不是坐着，而是屈身。
Rabbi Ḥanina said: Moses was not standing or sitting, but rather bowing.
拉比约哈难 说：「坐」一词无非是停留在一处的意思，正如经上说：「于是你们在加低斯住了许多日子」（申命记 1:46）。
Rabbi Yoḥanan said: The term yeshiva is nothing more than an expression of remaining in one place, as it is stated: “And you dwelled [vateshvu] in Kadesh for many days” (Deuteronomy 1:46).
注：「坐」原文 יְשִׁיבָה；「住」原文 וַתֵּשְׁבוּ，与「坐」同一字根。
拉瓦 说：摩西站着学容易的内容，坐着学难的内容。
Rava said: Moses studied easy material while standing and difficult material while sitting.
密释纳说：一人诵读或两人同读以斯帖书卷，都算尽了本分。（下接 21之间）
我们在密释纳里学过：一个人诵读以斯帖书卷，或两个人一同诵读，都算尽了本分。
We learned in the mishna: If one person reads the Megilla or two people read it together, they have fulfilled their obligation.