23b.1
解答
（续上）……他既不算在七人之内，先知书选段 也就不必为他多加相应的节数。
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……就不必在 先知书选段 里再加上相应的节数。
it is not necessary to also add corresponding verses in the haftara.
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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 13 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）……他既不算在七人之内，先知书选段 也就不必为他多加相应的节数。
……就不必在 先知书选段 里再加上相应的节数。
it is not necessary to also add corresponding verses in the haftara.
拉瓦 驳这段 《巴拉伊塔》：以「你们将燔祭加在平安祭上」起头的那段先知书选读不足二十一节，照样诵读。答：那里一个题目已经讲完，不必另起一题来凑足节数。
拉瓦 强烈质疑这段 《巴拉伊塔》：可是有以「你们将燔祭加在平安祭上」（耶利米书 7:21–28）起头的那段 先知书选段，它不足二十一节，我们却照样诵读。
Rava strongly objects to this baraita: But there is the haftara that begins with the words: “Add your burnt offerings” (Jeremiah 7:21–28), which does not have twenty-one verses, and nevertheless we read it.
革玛拉回答：那里不同，因为那个题目不到二十一节就讲完了，不必只为凑足节数而另起一个题目。
The Gemara answers: There it is different, as the topic is completed in fewer than twenty-one verses, and it is not necessary to begin another topic merely to complete the number of verses.
又问：题目未完，就真不可少于二十一节吗？拉夫撒母耳·巴尔·阿巴 说，他给 拉比约哈难 当传译的人，读了十节就被叫停。答：有传译的地方不同，正如 拉夫塔哈利法·巴尔·撒母耳 所教：二十一节之数只用于没有传译的地方。
革玛拉问：难道在题目没有讲完的地方，我们真的不可读少于二十一节吗？
The Gemara asks: But is it true that where the topic is not completed, we do not read fewer than twenty-one verses?
拉夫撒母耳·巴尔·阿巴 不是说过吗：我许多次站在 拉比约哈难 面前当传译的人，我们读了十节，他就对我们说：停下。
Didn’t Rav Shmuel bar Abba say: Many times I stood before Rabbi Yoḥanan as a translator, and when we had read ten verses he would say to us: Stop.
这表明 先知书选段 不必有二十一节。
This indicates that a haftara need not be twenty-one verses.
革玛拉回答：在有传译的人的地方，他把每一节译成亚兰语，又加上解说，那就不同了。
The Gemara answers: In a place where there is a translator, who translates each verse into Aramaic and adds additional explanation, it is different.
在那种情况下，先知书选段 不必有二十一节，免得会众负担过重，正如 拉夫塔哈利法·巴尔·撒母耳 所教导的：他们教导须读 先知书选段 二十一节，只是指没有传译的人的地方；但在有传译的人的地方，人甚至在那之前就可以停下。
In that case, it is not necessary for the haftara to consist of twenty-one verses, so as not to overburden the congregation, as Rav Taḥalifa bar Shmuel taught: They taught that twenty-one verses must be read from the haftara only in a place where there is no translator; but in a place where there is a translator, one may stop even before that.
密释纳：不满十人，不可领诵 《听》 前的祷词，不可到柜前领祷，祭司不可举手祝福，不可当众诵读妥拉，也不可以先知书选读作结。
不满十人在场时，不可领诵 《听》 之前的引祷和祝祷；不可到柜前去复诵 《立祷》 祷告；祭司不可举手诵祭司祝福；不可当众诵读妥拉；也不可以先知书选读作结，就是诵读 先知书选段。
One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men.
注：「领诵」原文 פּוֹרְסִין，本义「分开、铺开」，指为会众领诵 《听》 前的祝祷。
密释纳续：不满十人，也不可为送葬行站起坐下之礼，不可诵居丧者的祝祷与慰辞，不可诵新郎的祝祷，不可以神的名号行 邀祷。祝圣的地产要赎回，须由九人和一位祭司估价；人的估价也是如此。
不满十人在场时，也不可在葬礼上为致悼词行站起坐下之礼；不可诵居丧者的祝祷，也不可在葬后站成两行安慰居丧的人；不可诵新郎的祝祷；也不可以神的名号邀众人诵 《谢饭祷》，就是行 邀祷。
And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present.
人若祝圣了地产，如今要把它赎回，那地须由九人和一位祭司估价，共十人。
If one consecrated land and now wishes to redeem it, the land must be assessed by nine men and one priest, for a total of ten.
同样，人若许愿把自己的身价献给圣殿，为他估价也须由十人进行，其中一人须是祭司。
And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.
这些事须有十人，是从哪里推出的？拉比希亚·巴尔·阿巴 引 拉比约哈难：经上说「我在以色列人中，却要被尊为圣」，可见凡关乎圣洁的言辞，都不可在不满十人的场合诵念。
革玛拉问：这些事，就是每一件都须有十人，是从哪里推出来的？
The Gemara asks: From where are these matters, i.e., that ten people are needed in each of these cases, derived?
拉比希亚·巴尔·阿巴 说，拉比约哈难 说：正如经上说：「我在以色列人中，却要被尊为圣」（利未记 22:32），这表明凡表达圣洁的言辞，都不可在不满十人的场合诵念。
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is as the verse states: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), which indicates that any expression of sanctity may not be recited in a quorum of fewer than ten men.
从经文哪里看出？拉比希亚 教导：由两处「中」字作同辞类推。这里说「在以色列人中」，论可拉的会众说「从这会众中」；那里指十人，所以神的名也要在十人中被尊为圣。
革玛拉问：从这节经的哪里可以推出这一点？
The Gemara asks: From where in the verse may this be inferred?
革玛拉回答：这要照 拉比希亚 所教导的来理解：这是由「中」与「中」两字作 同辞类推 推出来的。这里写着：「我在以色列人中，却要被尊为圣」；那里论到可拉的会众，写着：「你们从这会众中分离出来」（民数记 16:21）。
The Gemara responds that it must be understood as Rabbi Ḥiyya taught: It is inferred by means of a verbal analogy [gezera shava] between the words “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, with regard to Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21).
注：民数记 16:21 和合本作「你们离开这会众」；原文 מִתּוֹךְ 是「从……中」，与利未记 22:32 的 בְּתוֹךְ「在……中」用同一个字，这里照革玛拉的读法译出。
正如论到可拉那里所指的是十人，同样，神的名也要在十人的场合被尊为圣。
Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men.
可拉一段里「中」字所含的十人，又由「会众」与论探子的「这恶会众」类推而来：探子十二人，除去约书亚和迦勒，正是十人。密释纳前几项都关乎圣洁，所以须有十人。
可拉一段里与「中」字相连的十人之意，又是再作一次类推得出的：把那里所写的「会众」，比之论到毁谤以色列地的十个探子时所写的「会众」，那里写着：「这恶会众向我发怨言，我忍耐他们要到几时呢？」（民数记 14:27）。
The connotation of ten associated with the word “among” in the portion of Korah is, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered Eretz Yisrael, as it is written there: “How long shall I bear with this evil congregation?” (Numbers 14:27).
因此，正如那里探子的事是十人的会众——探子共有十二人，约书亚和迦勒不算在那恶会众之内——同样，这里可拉的事所指的也是十人的会众。
Consequently, just as there, in the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, so too, here, in the case of Korah, the reference is to a congregation of ten people.
密释纳所列的头几项都是表达圣洁的言辞，所以须有十人。
The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten.
密释纳说不满十人不可行站起坐下之礼。这不关乎圣洁，何以也须十人？因为送葬的领头人要招呼众人起立、坐下，称他们为亲爱的朋友；不满十人，用这样庄重的口吻就不合体统。
我们在密释纳里学过：不满十人在场时，不可在葬礼上为致悼词行站起坐下之礼。
§ We learned in the mishna: And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service with fewer than ten men present.
这既不是表达圣洁的言辞，就须解释为什么需要十人。
As this is not an expression of sanctity, it is therefore necessary to explain why a quorum is required.
革玛拉解释：因为送葬行列的领头人须说：站起来，亲爱的朋友们，起立吧；坐下，亲爱的朋友们，请坐吧。不满十人，用这样庄重的口吻说话就不合体统。
The Gemara explains: Since the leader of the funeral procession is required to say: Stand, dear friends, stand; sit down, dear friends, sit down, when there are fewer than ten it is not proper conduct to speak in such a dignified style.
居丧者的祝祷是什么？就是葬后在墓地旁广场上诵的祝祷。拉比以撒 引 拉比约哈难：居丧者的祝祷须有十人，居丧者不算在内；新郎的祝祷也须十人，新郎算在内，只需另外九人。
我们在密释纳里还学过：不满十人在场时，不可诵居丧者的祝祷和新郎的祝祷。
We also learned in the mishna that one does not recite the mourners’ blessing and the bridegrooms’ blessing with fewer than ten men present.
革玛拉问：居丧者的祝祷是什么？
The Gemara asks: What is the mourners’ blessing?
就是在墓地旁边的广场上所诵的祝祷。
The blessing recited in the square next to the cemetery.
下葬以后，送葬的人会聚集在广场上，为居丧的人祝福，愿神安慰他们，正如 拉比以撒 说，拉比约哈难 说：居丧者的祝祷只在有十人在场时诵，居丧者本人不算在内。
Following the burial, those who participated in the funeral would assemble in the square and bless the mourners that God should comfort them, as Rabbi Yitzḥak said that Rabbi Yoḥanan said: The mourners’ blessing is recited only with ten men present, and mourners themselves are not included in the count.
新郎的祝祷也只在有十人在场时诵，新郎本人算在内。
The bridegrooms’ blessing is also recited only with ten men present, and bridegrooms themselves are included in the count.
因此，只需另外九个人。
Consequently, only nine other men are needed.
不满十人不可以神的名号行 邀祷：因为邀请的人要说「让我们称颂我们的主」，不满十人，提神的名就不合体统。
我们在密释纳里又学过：不满十人在场时，不可以神的名号邀众人诵 《谢饭祷》，就是行 邀祷，来为所得的饮食感谢神。
We learned further in the mishna: And one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, in order to thank God for one’s nourishment, with the name of God, with fewer than ten men present.
因为人须说：让我们称颂我们的主；不满十人在场，提神的名就不合体统。
Since one is required to say: Let us bless our Lord, in the presence of fewer than ten it is not proper conduct to mention the name of God.
密释纳：祝圣的地产由九个以色列人和一位祭司估价，人的估价也须十人，其中一人是祭司。这是从哪里推出的？
人若祝圣了地产，如今要把它赎回，那地须由九个以色列人和一位祭司估价，共十人。
§ If one consecrated land and now wishes to redeem it, the land must be assessed by nine Israelites and one priest, for a total of ten.
同样，人若许愿把自己的身价献给圣殿，为他估价也须由十人进行，其中一人须是祭司。
And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.
革玛拉问：这些事，就是祝圣的地产须由十人估价、其中一人是祭司，是从哪里推出来的？
The Gemara asks: From where are these matters, that consecrated land must be assessed by ten people, one of whom is a priest, derived?
撒母耳 说：论赎回圣物的那一段（利未记 27 章）写了十次「祭司」。一次表明须有祭司，一次排除非祭司，其余都是限定之后又加限定，而限定接限定只为扩充，所以可由九个以色列人和一位祭司估价。
撒母耳 说：在妥拉论赎回圣物的那一段里，「祭司」一词写了十次，表明为这类财物估价须有十人（利未记 27 章）。
Shmuel said: The word priest is written ten times in the Torah portion that addresses the redemption of consecrated property, indicating that ten people are required to assess the value of such property (Leviticus, chapter 27).
其中一次是为它本身所需的，表明估价须有一位祭司参与。
One instance of the word is needed for itself, to indicate that a priest must participate in the assessment.
又有一次是用来排除一切非祭司，使他们不能担任这职分。
And one instance is needed to exclude all non-priests from fulfilling that role.
其余各次都是限定之后又加限定；而有一条普遍的释经原则：限定之后又加限定，只是为了扩充。
And all the other instances of the word are restrictions following other restrictions, and there is a general hermeneutical principle that one restriction after another serves only to amplify.
所以，「祭司」一词每多重复一次，就放宽估价者的资格，容许非祭司参与。
Therefore, each additional time the word priest is repeated, it extends the criteria applied to appraisers, so as to allow non-priests to participate.
因此，估价可以由九个寻常的以色列人和一位祭司来进行。
Consequently, the assessment may be carried out by nine ordinary Israelites and one priest.
问：照这原则，何不说限定与扩充交替下去，须五位祭司、五个以色列人？革玛拉承认这确是难处，推论没有讲透。
革玛拉问：照这条原则，何不说：这词第一次出现是限定，要求有祭司估价；第二次是扩充，容许非祭司；第三次又要求祭司；第四次容许非祭司；如此类推。
The Gemara asks: And on the basis of this principle, say that the first usage of the term is restrictive and requires a priest for the assessment; the second usage amplifies and allows for a non-priest; the third usage again requires a priest; the fourth usage allows for a non-priest; and so on.
这样，估价就须由五位祭司和五个寻常的以色列人进行。
Consequently, the assessment must be carried out by five priests and five ordinary Israelites.
革玛拉总结：这确实是个难处，因为这推论还没有充分解释清楚。
The Gemara concludes: Indeed, it is difficult, as the derivation has not been sufficiently explained.
密释纳说人的估价也须十人。可是人怎能被祝圣，以致需要赎回？
我们在密释纳里学过：同样，人若许愿把自己的身价献给圣殿，为他估价也须由十人进行，其中一人须是祭司。
We learned in the mishna: And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.
革玛拉问：人能被祝圣，从而需要赎回吗？
The Gemara asks: Can a person become consecrated and thereby require redemption?
拉比阿巴胡 说：这是指说「我的估价归我承担」的人；《巴拉伊塔》 说，法庭把他当作奴仆来估价。奴仆比作地产（利未记 25:46），所以估人的价与估地产的规矩相同。
拉比阿巴胡 说：密释纳说的是一个人说：「我的估价归我承担」，从而许愿把与自己身价相等的钱献给圣殿库房，正如一段 《巴拉伊塔》 所教导的：人若说：「我的估价归我承担」，法庭就把他当作奴仆来估价，以定他须献给圣殿库房的数目。
Rabbi Abbahu said: The mishna is referring to one who says: My assessment is incumbent upon me, and thereby pledges to donate a sum of money equivalent to his own monetary value to the Temple treasury, as it is taught in a baraita: With regard to one who says: My assessment is incumbent upon me, the court assesses him as though he were a slave in order to determine the amount he is obligated to donate to the Temple treasury.
而奴仆是被比作地产的，因为经上论到奴仆写着：「你们要将他们遗留给你们的子孙为产业」（利未记 25:46）。
And a slave is compared to land, as it is written with regard to slaves: “And you shall take them as an inheritance for your children after you, to inherit them for a possession” (Leviticus 25:46).
注：「产业」原文 אֲחֻזָּה，本是指田地的用语；英译作「承受为业」。
因此，为祝圣的地产估价的那些标准，也适用于为一个人的身价估价。
Consequently, the same criteria that apply to assessing consecrated land apply to assessing the monetary value of an individual.
密释纳：在会堂诵读妥拉的人，不可读少于三节；有人传译时，每次只可读给传译的人一节，免得他混乱。
在会堂里诵读妥拉的人，不可读少于三节。
One who reads from the Torah in the synagogue should not read fewer than three verses.
有人传译时，他每次读给传译的人的不可多于一节，免得传译的人混乱。
And when it is being translated, he should not read to the translator more than one verse at a time, so that the translator will not become confused.