← 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 8 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）……却不会提早离开，这是出于对 拉夫 的尊敬，所以他读完不必念祝祷。总之，这件事不能确证禁食日诵读者的人数。
……却不会提早离开，这是出于对 拉夫 的尊敬，所以他读完自己那一份后不必念祝祷。
but they would not leave early, out of deference to Rav, and therefore it was not necessary for him to recite a blessing after he finished his portion.
无论如何，拉夫 这件事不能确证公众禁食日诵读者的人数。
In any event, the incident with Rav does not provide conclusive proof as to the number of readers on a public fast day.
一段 《巴拉伊塔》 的总则说：凡可以做工、延长礼仪会耽误大众工作的日子，如公众禁食日和埃波月九日，只有三人诵读妥拉。
革玛拉试图举出另一个证据：你来听这段 《巴拉伊塔》：总则是：凡可以做工、延长祷告礼仪就会使大众耽误工作的日子，例如公众禁食日和埃波月九日，只有三人诵读妥拉，免得不必要地拉长祷告礼仪。
The Gemara tries to adduce another proof: Come and hear the following baraita: This is the general principle: Any day on which labor is permitted and prolonging the prayer service would constitute a deprivation of labor for the masses, for example, a public fast day and the Ninth of Av, only three people read from the Torah, so as not to lengthen the prayer service unnecessarily.
凡延长礼仪不致耽误大众工作的日子，如妇女惯常歇工的月朔、不可做工的节期中间日子，四人诵读。由此断定公众禁食日三人诵读。
但凡延长祷告礼仪不致使大众耽误工作的日子，例如月朔——那天妇女惯常不做工——以及节期中间日子——那时人不可做工，除非不做工会使他亏损钱财——就有四人诵读妥拉。
But any day on which prolonging the prayer service would not constitute a deprivation of labor for the masses, for example, the days of the New Moon, when it is customary for women to refrain from work, and on the intermediate days of a Festival, when one may not perform labor unless refraining from labor will cause him to lose money, four people read from the Torah.
革玛拉断定：确实，由此可知，在公众禁食日有三人诵读妥拉。
The Gemara concludes: Indeed, learn from here that on a public fast day three people read from the Torah.
拉夫阿施 说：密释纳的「总则」要添加什么？岂不是添加礼仪有所增添的公众禁食日和埃波月九日，要四人诵读？
拉夫阿施 说：我们岂不是在密释纳里这样学过：总则是：凡圣殿里有附加祭献上、又不是节期的日子，四人诵读妥拉？
Rav Ashi said: Didn’t we learn in the mishna as follows: This is the principle: Any day on which there is an additional offering sacrificed in the Temple and it is not a Festival, four people read from the Torah?
这条总则的说法添加了什么呢？
What is added by the formulation of this principle?
岂不是要添加公众禁食日和埃波月九日——那时祷告礼仪中有所增添，所以四人诵读妥拉吗？
Does it not come to add a public fast and the Ninth of Av, when there is an addition to the prayer service, and therefore four people read from the Torah?
问：照 拉夫阿施，这条密释纳出自哪位 坦拿？一段 《巴拉伊塔》 里，首说认为埃波月九日逢星期一、四三人读，逢星期二、三一人读；拉比约西 说总是三人读。两说都不超过三人。
革玛拉问：照 拉夫阿施 的意见，这条密释纳是哪一位 坦拿 的呢？
The Gemara asks: But according to Rav Ashi, who is the tanna of the mishna?
它既不是下面这段 《巴拉伊塔》 的首位 坦拿，也不是 拉比约西。
It is not the first tanna of the following baraita and not Rabbi Yosei.
因为有一段 《巴拉伊塔》 教导：埃波月九日若逢星期一或星期四，就是素来都有妥拉诵读的日子，三人诵读妥拉。
As it is taught in a baraita: If the Ninth of Av occurs on a Monday or a Thursday, days on which there is always a Torah reading, three people read from the Torah.
其中最后一位以诵读 先知书选段 作结。
And the last one of them concludes with a reading from the Prophets [haftara].
若逢星期二或星期三，一人诵读妥拉，也由这同一人以诵读 先知书选段 作结。
If it falls on a Tuesday or a Wednesday, one person reads from the Torah, and the same one concludes with a reading from the Prophets.
拉比约西 说：埃波月九日总是三人诵读妥拉，最后一位以诵读 先知书选段 作结。
Rabbi Yosei said: Three people always read from the Torah on the Ninth of Av, and the last one concludes with a reading from the Prophets.
众人都同意，在埃波月九日和其他公众禁食日，诵读妥拉的不超过三人。
All agree that no more than three people read from the Torah on the Ninth of Av and other public fast days.
若禁食日只有三人诵读，「总则是」一语就成了难处，因为密释纳已逐一列明各种情形。答：它是要添加月朔和节期中间日子。
革玛拉回应：然而，若在这些日子只有三人诵读妥拉，「总则是」这句话就成了难处，因为密释纳已经把总则所包括的每种情形都明确提到了。
The Gemara responds: However, if only three people read from the Torah on these days, the statement: This is the principle, is difficult, as the mishna has already specifically mentioned every case included in the principle.
革玛拉解释：不，这并不难；它是要添加月朔和节期中间日子。
The Gemara explains: No, it is not difficult; it comes to add the New Moon and the intermediate days of a Festival.
质疑：月朔和节期中间日子四人诵读，密释纳岂不已经明说了？
革玛拉质疑这个解释：这些日子岂不是在密释纳里明说了吗：「在月朔和节期中间日子，四人诵读妥拉」？
The Gemara challenges this explanation: Aren’t these days taught explicitly in the mishna: On the New Moon and on the intermediate days of a Festival, four people read from the Torah?
答：总则不是要添加什么，只是给一个记住人数的方法：不要以为节期和节期中间日子同样神圣，诵读人数也一样；而要记住，当日律法每多一项，诵读者就多加一人。
革玛拉回答：这条总则不是要在密释纳明说的之外再添加什么。
The Gemara answers: The principle was not intended to add to what is stated explicitly in the mishna.
密释纳只是给出一个记诵的方法，借以记住每一日诵读者的人数。
The mishna merely gives a mnemonic by which to remember the number of readers on each day.
它表达的是这个意思：你不要说节期和节期中间日子在神圣上是一样的，所以这些日子叫去诵读妥拉的人数也一样。
It expresses the following: Do not say that a Festival and the intermediate days of the Festival are the same with regard to their sanctity, and therefore the same numbers of readers are called to the Torah on these days.
而要把这条规则牢牢握在手里：凡当日的律法多出一项，诵读妥拉的人数就多加一人。
Rather, hold this rule firmly in your hand: On any day when there is an additional element of the laws of the day, an extra person is added to the number of those who read from the Torah.
于是：月朔和节期中间日子有附加祭，四人；节期禁止做工，五人；赎罪日做工当受 剪除，六人；安息日做工当受石刑，七人。
所以，在月朔和节期中间日子，有附加祭，四人诵读妥拉。
Therefore, on the New Moon and the intermediate days of a Festival, when there is an additional offering, four people read from the Torah.
在节期，禁止做工，五人诵读妥拉。
On a Festival, when it is prohibited to perform labor, five people read from the Torah.
在赎罪日，做被禁止的工要受 剪除 的惩罚，六人诵读妥拉。
On Yom Kippur, when performance of prohibited labor is punishable by karet, six people read from the Torah.
在安息日，做被禁止的工要受石刑，七人诵读。
On Shabbat, when there is a prohibition to perform labor that is punishable by stoning, seven people read.
回到 拉夫 在巴比伦公众禁食日诵读妥拉的那件事：众人都俯伏，他却没有俯伏，这是为什么？
革玛拉前面引了 拉夫 的一件事，现在回头考察这件事本身。
The Gemara cited an incident involving Rav, and now it returns to examine the matter itself.
有一次 拉夫 正逢公众禁食日来到巴比伦。
Rav once happened to come to Babylonia on a public fast.
他站起来从妥拉经卷诵读。
He stood and read from a Torah scroll.
他开始诵读的时候念了祝祷，结束的时候却没有念祝祷。
When he began to read, he recited a blessing, but when he concluded, he did not recite a blessing.
其余的人都照惯例，在哀求祷文的时候俯伏，就是伏在地上，拉夫 却没有俯伏。
Everyone else fell on their faces, i.e., bowed down on the floor, during the taḥanun supplication, as was the custom, but Rav did not fall on his face.
革玛拉问：拉夫 为什么没有俯伏呢？
The Gemara asks: What is the reason that Rav did not fall on his face?
答：那里是石铺的地面。一段 《巴拉伊塔》 解释利未记的经文：在你们的地上不可向錾成的石头跪拜，在圣殿的石头上却可以。乌拉 也说，妥拉只禁止在石铺的地面上跪拜。
革玛拉回答：那是石铺的地面，而有一段 《巴拉伊塔》 论到「也不可在你们的地上安什么錾成的石像，向它跪拜」（利未记 26:1）这节经，教导说：在你们的地上，不可向它，就是任何錾成的石头，跪拜，就是说在你们地上除了圣殿以外的任何地方都不可；但你们可以在圣殿的石头上跪拜。
The Gemara answers: It was a stone floor, and it was taught in a baraita with regard to the verse: “Nor shall you install any figured stone in your land, to bow down upon it” (Leviticus 26:1), that, upon it, i.e., any type of figured stone, you shall not bow down in your land, i.e., anywhere in your land other than in the Temple; but you shall bow down upon the stones of the Temple.
这合乎 乌拉 的意见，因为 乌拉 说：妥拉只禁止在石铺的地面上跪拜。
This is in accordance with the opinion of Ulla, as Ulla said: The Torah prohibited bowing down only upon a stone floor.
问：若是这样，别人也不该跪拜，为什么偏偏 拉夫 不跪拜？答：石铺的只是他面前那一块，其余的地面没有铺石。
革玛拉问：若是这样，为什么偏偏是 拉夫 没有跪拜呢？
The Gemara asks: If so, why was it specifically Rav who did not bow down?
在场的其他所有人也都被禁止在石铺的地面上跪拜。
All of the other people present were also prohibited from bowing down on the stone floor.
革玛拉回答：石铺的那块地只在 拉夫 面前，其余的地面都没有铺石。
The Gemara answers: The stone section of the floor was only in front of Rav, as the rest of the floor was not paved.
拉夫 何不到会众那边去俯伏？他不愿劳烦会众腾地方。又一说：他伸展手脚全身伏地，别人只弯身示意；乌拉 说妥拉只禁止伸展手脚伏在石地上。
革玛拉评论：若是这样，拉夫 该到其余会众站的地方去，在那里俯伏。
The Gemara comments: If so, Rav should have gone to where the rest of the congregation was standing and fallen on his face there.
革玛拉回应：他不愿劳烦会众给他腾出地方。
The Gemara responds: He did not want to trouble the congregation to make room for him.
你若愿意，也可以这样说：拉夫 会伸展手脚，全身伏在地上；其他人只是弯身作个象征的姿势，并不全身伏在地上。
And if you wish, say the following: Rav would stretch out his arms and legs and fully prostrate himself on the ground, whereas the others would merely bend their bodies as a symbolic gesture but would not prostrate themselves on the ground.
这合乎 乌拉 的意见，因为 乌拉 说：妥拉禁止在石铺的地面上跪拜，只限于伸展手脚而行的时候。
And this is in accordance with the opinion of Ulla, as Ulla said: The Torah prohibited bowing down upon a stone floor only when it is done with outstretched arms and legs.
拉夫 何不就不伸展手脚而俯伏？他不愿改变全身伏地的习惯，而他所站的地方是石地，不能照常伏地。
革玛拉质疑这个回应：拉夫 该不伸展手脚而俯伏。
The Gemara challenges this response: Rav should have fallen on his face without stretching out his arms and legs.
革玛拉回答：他不愿改变自己全身伏地的惯常做法，而在他站的地方，他不能照惯常的方式全身伏地，因为那里的地面是石铺的。
The Gemara answers: He did not want to change his usual custom of full prostration, and where he was standing he could not fully prostrate himself in his usual manner because there the floor was of stone.
另一个理由：要人不同。拉比以利亚撒 说，要人除非确知会像约书亚那样蒙应允，不可在众人面前俯伏，否则俯伏而不蒙应允是羞辱。
你若愿意，也可以说 拉夫 没有俯伏的另一个理由：要人是不同的，这合乎 拉比以利亚撒 的意见，因为 拉比以利亚撒 说：要人不可在众人面前俯伏，除非他知道自己会像当年嫩的儿子约书亚那样蒙应允，正如经上写着：「耶和华吩咐约书亚说：『起来！为何这样俯伏在地呢？』」（约书亚记 7:10）。
And if you wish, say a different reason as to why Rav did not fall on his face: An important person is different, in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: An important person is not permitted to fall on his face in public unless he knows that he will be answered like Joshua bin Nun in his time, as it is written: “And the Lord said to Joshua: Get up; why do you lie upon your face?” (Joshua 7:10).
显要的人俯伏而他的祷告不蒙应允，是一件羞辱的事。
It is a disgrace for a distinguished person to fall on his face and have his prayers unanswered.
所以 拉夫 没有在众人面前俯伏。
Consequently, Rav did not prostrate himself in public.
一段 《巴拉伊塔》 分辨三种下拜：俯面礼 是脸伏于地，屈膝礼 是屈膝下跪，伏地礼 是伸展手脚全身伏地，各引经文为证。
由 拉夫 俯伏的做法说起，革玛拉接着讨论各种不同的下拜方式。
Apropos Rav’s practice of prostrating himself, the Gemara continues with a discussion of different forms of bowing.
贤者在一段 《巴拉伊塔》 中教导：俯面礼 指脸伏于地，脸朝向地面，正如经上说：「拔示巴脸伏于地」（列王纪上 1:31）。
The Sages taught in a baraita: The term kidda indicates falling upon one’s face, with one’s face toward the ground, as it is stated: “Then Bathsheba bowed [vatikod] with her face to the ground” (I Kings 1:31).
注：「脸伏于地」的「伏」原文 וַתִּקֹּד，与 俯面礼 同根。
屈膝礼 指屈膝下跪，正如经上论所罗门说：他祷告完毕，就「从耶和华的坛前起来，原是屈膝跪着的」（列王纪上 8:54）。
Keria means bowing upon one’s knees, as it is stated with regard to Solomon: He finished praying and “he rose from before the altar of the Lord, from kneeling [mikkeroa] upon his knees” (I Kings 8:54).
注：和合本作「所罗门在耶和华坛前跪着，向天举手，在耶和华面前祷告祈求已毕，就起来」；这里照革玛拉的读法译。「屈膝跪着」原文 מִכְּרֹעַ עַל בִּרְכָּיו，与 屈膝礼 同根。
最后，伏地礼 是伸展手脚、全然降服的下拜，正如经上记雅各回应约瑟的梦时问道：「难道我和你母亲、你弟兄果然要来俯伏在地，向你下拜吗？」（创世记 37:10）。
Finally, hishtaḥava’a, that is bowing with one’s arms and legs spread in total submission, as it is stated that Jacob asked, in response to Joseph’s dream: “Shall I and your mother and your brothers indeed come to bow down [lehishtaḥavot] to you to the ground?” (Genesis 37:10).
注：「下拜」原文 לְהִשְׁתַּחֲוֹת，与 伏地礼 同根。
利未 在 拉比犹大·哈纳西 面前示范大祭司所行的 俯面礼：弯腰直到头碰地，以拇指撑身，随即起来；他因此扭伤胯骨，成了瘸子。
革玛拉述说：利未 有一次在 拉比犹大·哈纳西 面前示范大祭司所行的 俯面礼。
The Gemara relates that Levi once demonstrated the form of kidda that was performed by the High Priest before Rabbi Yehuda HaNasi.
这种下拜特别困难，因为要从腰部弯下，直到头碰到地面，用两个大拇指撑住身体，然后一下子起来。
This bowing was especially difficult, as it involved bending from the waist until his head reached the ground, supporting his body with his thumbs, and then rising at once.
利未 在示范的过程中扭伤了胯骨，成了瘸子。
In the course of his demonstration, Levi dislocated his hip and became lame.
问：拉比以利亚撒 说那位因向神说放肆话而瘸腿的大人物就是 利未，怎么说是行 俯面礼 所致？答：两者都是缘故：他说了放肆话该受罚，就在用力行礼时受了伤。
革玛拉问：是这件事使 利未 瘸了吗？
The Gemara asks: Was it this that caused Levi to become lame?
拉比以利亚撒 岂不说过：人总不可向至高的神说放肆的话，因为有一位大人物向至高的神说了放肆的话，就瘸了？
Didn’t Rabbi Elazar say: A person should never speak impertinently toward God on High, as a great man once spoke impertinently toward God on High and he became lame?
他是谁？
And who was he?
是 利未。
Levi.
利未 瘸腿的缘故，是他对神说话的方式（见《斋戒卷》叶二十五正），不是因为行了 俯面礼。
The reason Levi became lame was because of the way he spoke to God (see Ta’anit 25a), not due to having performed kidda.
革玛拉回答：这个和那个都使 利未 瘸了。
The Gemara answers: Both this and that caused Levi to become lame.
因为他向神说了放肆的话，他该受惩罚，所以他在用力行 俯面礼 时受了伤。
Since he spoke impertinently toward God, he was worthy of punishment, and he therefore suffered an injury while exerting himself to perform kidda.
论到下拜，拉夫希亚·巴尔·阿维恩 说他看见 阿巴耶……（下接 23a）
论到下拜，拉夫希亚·巴尔·阿维恩 说：我看见 阿巴耶……
On the topic of bowing, Rav Ḥiyya bar Avin said: I saw Abaye