23a.1
引证
（续上）……和 拉瓦 只低下头，并不真的伏在地上。
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……和 拉瓦，他们只是低下头，并不真的伏在地上。
and Rava, who would bend their heads and not actually prostrate themselves on the ground.
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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）……和 拉瓦 只低下头，并不真的伏在地上。
……和 拉瓦，他们只是低下头，并不真的伏在地上。
and Rava, who would bend their heads and not actually prostrate themselves on the ground.
密释纳说：节期五人，赎罪日六人，安息日七人，可增不可减。这是哪位 坦拿 的？一段 《巴拉伊塔》 里，拉比以实玛利 说人数不增不减；拉比阿奇瓦 说赎罪日七人、安息日六人，可增不可减。
我们在密释纳里学过：在节期，五人诵读；在赎罪日，六人诵读；在安息日，七人诵读。
We learned in the mishna: 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.
革玛拉问：这条密释纳是哪一位 坦拿 的？
The Gemara asks: Who is the tanna of the mishna?
它既不是 拉比以实玛利，也不是 拉比阿奇瓦，因为有一段 《巴拉伊塔》 教导：在节期，五人诵读妥拉；在赎罪日，六人诵读；在安息日，七人诵读。
It is not Rabbi Yishmael and not Rabbi Akiva, as it is taught in a baraita: On a Festival, five people read from the Torah; and on Yom Kippur, six people read; and on Shabbat, seven people read.
规定的诵读人数不可减少，也不可增加。
One may not decrease or add to the required number of readers.
这是 拉比以实玛利 的话。
This is the statement of Rabbi Yishmael.
拉比阿奇瓦 不同意，他说：在节期，五人诵读妥拉；在赎罪日，七人诵读；在安息日，六人诵读。
Rabbi Akiva disagrees and says: On a Festival, five people read from the Torah; and on Yom Kippur, seven people read; and on Shabbat, six people read.
这些人数不可减少，却可以增加。
One may not decrease these numbers, but one may add to them.
若是 拉比以实玛利，可以增加一语与他不合；若是 拉比阿奇瓦，六人、七人的日子与他不合。
这条密释纳是哪一位 坦拿 的？
Who is the tanna of the mishna?
你若说是 拉比以实玛利，就增加人数的裁定而言有难处，因为密释纳说可以增加诵读者，拉比以实玛利 却认为不可以。
If you say it is Rabbi Yishmael, it is difficult due to the ruling with regard to adding, as the mishna states that one may add additional readers but Rabbi Yishmael holds that one may not do so.
你若说是 拉比阿奇瓦，就有六人和七人诵读的那两天的裁定而言有难处。
If you say it is Rabbi Akiva, it is difficult due to the ruling concerning the days on which there are six and seven readers.
拉瓦 说：这是 拉比以实玛利 学派的 坦拿，该学派所传的正是节期五人、赎罪日六人、安息日七人，可增不可减。
拉瓦 说：这是 拉比以实玛利 学派的那位 坦拿，因为 拉比以实玛利 学派教导：在节期，五人诵读妥拉；在赎罪日，六人诵读；在安息日，七人诵读。
Rava said: It is the tanna of the school of Rabbi Yishmael, as it was taught in the school of Rabbi Yishmael: On a Festival, five people read from the Torah; on Yom Kippur, six people read; on Shabbat, seven people read.
这些人数不可减少，却可以增加。
One may not decrease these numbers but one may add to them.
这是 拉比以实玛利 的话。
This is the statement of Rabbi Yishmael.
如此 拉比以实玛利 的话前后矛盾。答：是他的两位学生各自转述了不同的说法。
革玛拉评论：若是这样，密释纳所表达的 拉比以实玛利 的意见，和 《巴拉伊塔》 所记的 拉比以实玛利 本人的意见就互相矛盾了。
The Gemara comments: If so, there is a contradiction between the opinion of Rabbi Yishmael, as expressed in the mishna, and the opinion of Rabbi Yishmael himself, as recorded in the baraita.
革玛拉回应：是两位 坦拿，就是 拉比以实玛利 的学生，照 拉比以实玛利 的意见表达了不同的看法。
The Gemara responds: Two tanna’im, students of Rabbi Yishmael, expressed different opinions in accordance with the opinion of Rabbi Yishmael.
一段 《巴拉伊塔》 说：节期晚到早走，赎罪日早到晚走，安息日早到早走。这是否 拉比阿奇瓦 的说法，因为他主张赎罪日多一人诵读？驳：即使照 拉比以实玛利，赎罪日的礼仪本来就长。
革玛拉问：下面这段 《巴拉伊塔》 所教导的，是哪一位 坦拿 教导的：在节期，人晚到会堂，因为忙着预备节日的筵席，又早早离开去吃饭；在赎罪日，人早到会堂，晚离开；在安息日，人早到，因为饭食在安息日之前已经预备好了，又早离开，去吃安息日的饭？
The Gemara asks: Who is the tanna who taught that which is taught in a baraita: On a Festival, one is slow to arrive at the synagogue because one is busy preparing for the festive meal, and one is quick to leave in order to eat; on Yom Kippur, one is quick to arrive at the synagogue and slow to leave; and on Shabbat, one is quick to arrive, as the meal has been prepared before Shabbat, and quick to leave in order to eat the Shabbat meal?
我们可以说这是 拉比阿奇瓦，他认为在赎罪日多一人诵读妥拉，这就把当天的礼仪拉长了。
Let us say it is Rabbi Akiva, who holds that an additional man reads from the Torah on Yom Kippur, which prolongs the service on that day.
革玛拉驳回这个说法：即使你说这是 拉比以实玛利，人也是晚离开会堂，因为当天的仪程，就是祷告礼仪，非常长，其中包括许多恳求和认罪。
The Gemara rejects this suggestion: Even if you say it is Rabbi Yishmael, one leaves the synagogue late because the order of the day, i.e., the prayer service, is very long, as it includes many supplications and confessions.
三人、五人、七人对应什么？拉比以撒·巴尔·纳赫马尼 与 拉比西缅·本·帕齐 等人有分歧：一说对应祭司祝福三节的字数，一说对应列王纪和以斯帖记所提三个守门的、常见王面的五人和七个大臣。
关于不同日子诵读者的人数，有一个问题提出来。
A question is raised with regard to the number of readers on different days.
这三人、五人、七人的诵读者，是对应什么定下的？
Corresponding to what were these three, five, and seven, readers instituted?
拉比以撒·巴尔·纳赫马尼 和跟他在一起的另一位贤者在这事上有分歧。
Rabbi Yitzḥak bar Naḥmani and one other Sage who was with him disagree about this.
那另一位学者是谁？
And who was that other scholar?
是 拉比西缅·本·帕齐。
Rabbi Shimon ben Pazi.
有人说，这是 拉比西缅·本·帕齐 和跟他在一起的另一位学者之间争论的事。
And some say that this was a matter of dispute between Rabbi Shimon ben Pazi and one other scholar who was with him.
那另一位学者是谁？
And who was that other scholar?
是 拉比以撒·巴尔·纳赫马尼，有人说是 拉比撒母耳·巴尔·纳赫马尼。
Rabbi Yitzḥak bar Naḥmani, and some say it was Rabbi Shmuel bar Naḥmani.
一位说：这些人数对应祭司祝福三节经文里的希伯来字数。
One said: These numbers correspond to the number of Hebrew words in the three verses of the Priestly Benediction.
注：祭司祝福见民数记 6:24–26，三节原文依次是三、五、七个字。
另一位说：这些人数对应「三个守门的」（列王纪下 25:18）、「常见王面的五个人」（列王纪下 25:19），和「常见王面」的七个大臣（以斯帖记 1:14）。
And one said: These numbers correspond to the three guards of the door (II Kings 25:18), five of the officers who saw the king’s face (II Kings 25:19), and the seven officers who saw the king’s face (Esther 1:14).
拉夫约瑟 教了一段同样意思的 《巴拉伊塔》。阿巴耶 问他何不早讲；他答：我以为你早已熟悉，你问我的事我哪一件没有告诉你？
同样，拉夫约瑟 教了一段 《巴拉伊塔》：诵读妥拉的三人、五人、七人，对应三个守门的、常见王面的五个人，和常见王面的七个大臣。
Similarly, Rav Yosef taught a baraita: The three, five, and seven people who read from the Torah correspond to the three guards of the door, five of the officers who saw the king’s face, and the seven officers who saw the king’s face.
拉夫约瑟 教这段时，阿巴耶 对他说：老师到现在为什么没有这样给我们讲解这事呢？
When Rav Yosef taught this, Abaye said to him: What is the reason that until now the Master did not explain the matter to us in this way?
拉夫约瑟 对他说：我不知道你需要这个资料，我以为你早已熟悉这段 《巴拉伊塔》。
Rav Yosef said to him: I did not know that you needed this information, as I thought that you were already familiar with the baraita.
你什么时候问过我一件事，而我没有告诉你呢？
Have you ever asked me something and I did not tell you?
米纳的雅各 问 拉夫犹大，赎罪日的六人对应什么。答：对应站在文士以斯拉右边和左边的各六人（尼希米记 8:4）。
米纳的雅各 对 拉夫犹大 说：赎罪日这六位诵读者是对应谁定下的？
Ya’akov of Mina said to Rav Yehuda: Corresponding to whom were these six readers on Yom Kippur instituted?
注：米纳的雅各，原文 יעקב מינאה，或解作「异端者雅各」；这里照英译作地名。
拉夫犹大 对他说：六这个数对应站在以斯拉右边的六个人和站在他左边的六个人，正如经上说：「文士以斯拉站在为这事特备的木台上；玛他提雅、示玛、亚奈雅、乌利亚、希勒家和玛西雅站在他的右边；毗大雅、米沙利、玛基雅、哈顺、哈拔大拿、撒迦利亚和米书兰站在他的左边」（尼希米记 8:4）。
Rav Yehuda said to him: The number six corresponds to the six people who stood to Ezra’s right and the six people who stood to his left, as it is stated: “And Ezra the Scribe stood upon a platform of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand, and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadanah, Zechariah, Meshullam” (Nehemiah 8:4).
质疑：左边是七人。答：撒迦利亚就是米书兰，一人两名；他称米书兰，是因为他行事完全。
革玛拉质疑这个回答：站在他左边的是七个人，不是六个。
The Gemara challenges this answer: Those that stood to his left were seven and not six.
革玛拉回应：撒迦利亚就是米书兰，就是说，他们不是两个不同的人，而是一个人有两个名字。
The Gemara responds: Zechariah is the same as Meshullam, that is to say, they are not two separate people, but rather one person with two names.
他为什么叫米书兰呢？
And why was he called Meshullam?
因为他行事完全。
Because he was perfect [mishlam] in his actions.
注：「米书兰」原文 מְשֻׁלָּם，与「完全」（מֻשְׁלָם）音近。
一段 《托塞夫塔》 说：凡人都可算入七位诵读者，连未成年人和妇女也算；但为会众的体面，妇女不应诵读妥拉。
贤者在 《托塞夫塔》（《经卷》3:11）中教导：凡人都算入七位诵读者的数目，甚至未成年人，甚至妇女。
§ The Sages taught in a Tosefta (Megilla 3:11): All people count toward the quorum of seven readers, even a minor and even a woman.
然而贤者说：为了会众的体面，妇女不应诵读妥拉。
However, the Sages said that a woman should not read the Torah, out of respect for the congregation.
以先知书作结、诵读 先知书选段 的人算不算入七人？拉夫胡纳 与 拉比耶利米·巴尔·阿巴 意见不一：说算的，因为他也诵读了妥拉。
贤者面前提出一个疑问：以先知书作结的那位妥拉诵读者，就是诵读 先知书选段 的人，哈拉哈 如何——他算入七位诵读者的数目吗？
A dilemma was raised before the Sages: With regard to the reader who concludes [maftir] the Torah reading and reads from the Prophets [haftara], what is the halakha; does he count toward the quorum of seven readers?
拉夫胡纳 和 拉比耶利米·巴尔·阿巴 在这事上有分歧。
Rav Huna and Rabbi Yirmeya bar Abba disagreed about this matter.
一位说：他算在内；另一位说：他不算在内。
One said: He counts, and one said: He does not count.
说他算入七位诵读者的那位持这意见，是因为他诵读了妥拉。
The one who said that he counts toward the seven readers holds that opinion because he reads from the Torah.
说不算的照 乌拉：他先读妥拉只是为了妥拉的尊荣，免得人以为妥拉与先知书同等，所以不计入七人之数。
说他不算在内的那位，是照 乌拉 的意见，因为 乌拉 说：以先知书作结的人为什么必须先诵读妥拉呢？
And the one who said that he does not count holds in accordance with the opinion of Ulla, as Ulla said: For what reason must the one who concludes with a reading from the Prophets read from the Torah first?
这是为了妥拉的尊荣，免得在场的人以为他被叫上去只为诵读先知书，是因为妥拉的尊荣与先知书的尊荣相等。
It is due to respect for the Torah, so that those present should not conclude that he was called up only to read from the Prophets because the honor due the Torah and the honor due the Prophets are equal.
他既然只是为了妥拉的尊荣而诵读，就不算入七位诵读者的数目。
And since he reads only out of respect for the Torah, he is not included in the quorum of seven readers.
质疑：一段 《巴拉伊塔》 说先知书选读不可少于二十一节，对应七人各读三节；若他不算在七人之内，就该是二十四节。答：他先读妥拉只是为了尊荣……（下接 23之间）
革玛拉根据下面这段 《巴拉伊塔》 提出质疑：以先知书作结的人诵读不可少于二十一节，对应诵读妥拉的那七个人。
The Gemara raises an objection based upon the following baraita: The one who concludes with a reading from the Prophets may not read fewer than twenty-one verses, corresponding to the seven who read from the Torah.
每个诵读妥拉的人必须至少读三节，总共至少二十一节。
Each one who reads from the Torah must read at least three verses, for a total of at least twenty-one verses.
若果真如此，诵读 先知书选段 的人不算入七位诵读者的数目，他是第八位诵读者，那么从妥拉中必须诵读的最少节数就是二十四节，不是二十一节。
And if it is so, that the one who reads the haftara does not count toward the quorum of seven readers, and he is an eighth reader, the minimum number of verses that must be read from the Torah is twenty-four and not twenty-one.
革玛拉回答：既然诵读 先知书选段 的人先诵读妥拉只是为了妥拉的尊荣……
The Gemara answers: Since the one who reads the haftara reads from the Torah first only due to respect for the Torah,