29b.1
引密释纳
（续上）密释纳续说：亚达月初一，也要当众宣告拔除田里的混种。
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也要当众宣告，须拔除田里长出的一切混种。
And a public announcement is made concerning the need to uproot any instances of diverse kinds that have grown in the fields.
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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 17 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）密释纳续说：亚达月初一，也要当众宣告拔除田里的混种。
也要当众宣告，须拔除田里长出的一切混种。
And a public announcement is made concerning the need to uproot any instances of diverse kinds that have grown in the fields.
为混种宣告在亚达月初，因为正值播种时节；为半舍客勒宣告，凭什么也定在这时？
革玛拉问：为混种的事宣告固然有理，因为亚达月初正是播种的时节。
The Gemara asks: Granted, an announcement is made concerning the need to uproot diverse kinds, as the beginning of the month of Adar is a time of sowing.
混种这时已经看得出来，所以这是处理这事的合宜时候。
Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter.
但为半舍客勒的事宣告，我们从哪里推出应在一年中的这个时候呢？
But with regard to the announcement concerning the half-shekels, from where do we derive that it should be made at this point in the year?
拉比塔维 引 拉比约西亚 释「每月初一按月更新所献的燔祭」：每年有一个月起，常献祭与附加祭须用当年新收的半舍客勒购买。
拉比塔维 说 拉比约西亚 说：正如经上说：「这是一年之中每月初一、按月更新所献的燔祭」（民数记 28:14）。
Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: “This is the burnt-offering of each New Moon in its renewal throughout the months of the year” (Numbers 28:14).
注：和合本作「这是每月初一的燔祭，一年之中要按着月数献上」；革玛拉把「按着月数」（בְּחׇדְשׁוֹ）读作「更新」，这里照革玛拉读法译。
妥拉是说：有一个月，你必须更新，开始用当年新收的半舍客勒所买的牲畜献上常献祭和附加祭。
The Torah says: There is a month in which you must begin to renew and bring the daily and additional offering from animals purchased with the new collections of half-shekels collected that year.
每年都有一次收款，用来支付下一年购买公众祭物的费用。
Each year a collection is made with which to finance the purchase of communal offerings for the following year.
那一年的祭物只可用为那一年所收的款项购买。
Offerings during that year may be purchased only from collections made for that year.
一年的周期从尼散月开始，此后祭物须用新收的半舍客勒，所以提前在亚达月初一诵读舍客勒段，提醒百姓及早缴纳。
在别处，借同辞类推得出，一年的周期从尼散月开始。
Elsewhere it is derived through a verbal analogy that the yearly cycle begins with the month of Nisan.
既然从尼散月起、在尼散月中，祭物都必须用新收的半舍客勒来献，就必须在前一个月，就是亚达月，收款。
And since starting from and during the month of Nisan the offerings must be brought from the new collections of half-shekels, it is necessary to make the collection in the preceding month, i.e., in Adar.
所以人把舍客勒段的诵读提前，在亚达月初一诵读，好提醒百姓及时把半舍客勒带到圣殿。
Therefore, they advance the reading of Shekalim, and they read it on the first of Adar, in order that the people will be reminded to bring the half-shekels to the Temple in good time.
这条密释纳照谁的意见？似乎不合 拉班西缅·本·迦玛列，因为一段 《巴拉伊塔》 记他说逾越节的 哈拉哈 只须提前两周研讨。
革玛拉问：这条密释纳是照谁的意见教导的？
The Gemara asks: In accordance with whose opinion is the mishna taught?
它不合 拉班西缅·本·迦玛列 的意见，因为若有人说它合 拉班西缅·本·迦玛列 的意见，就可以反驳：他岂不是说两周就足以预备了吗？
It is not in accordance with the opinion of Rabban Shimon ben Gamliel, for if someone would suggest that it is in accordance with the opinion of Rabban Shimon ben Gamliel, one could counter: Didn’t he say that two weeks is a sufficient period of preparation?
正如一段 《巴拉伊塔》 所教导的：逾越节前三十天，人就开始研讨逾越节的 哈拉哈。
As it is taught in a baraita: We begin to inquire into the halakhot of Passover thirty days before Passover.
拉班西缅·本·迦玛列 说：只在逾越节前两周才开始研讨。
Rabban Shimon ben Gamliel says: We begin to inquire only two weeks before Passover.
这样看来，从尼散月前两周起宣告收取半舍客勒就够了，不必像密释纳所说，把宣告提前到亚达月初。
As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna.
即使照 拉班西缅·本·迦玛列 也说得通：亚达月十五日各地已设兑钱的桌子收半舍客勒，所以须提前两周，在亚达月初一宣告。
即使你说这条密释纳合 拉班西缅·本·迦玛列 的意见，他也可能同意，收取半舍客勒的宣告应在亚达月初一，因为夫子说过：亚达月十五日，收半舍客勒的兑钱桌子设在全国各地；亚达月二十五日，设在圣殿里。
Even if you say that the mishna is in accordance with the opinion of Rabban Shimon ben Gamliel, it is possible that even he agrees that the announcement concerning the collection of the half-shekels should be made on the first of Adar, since the Master said: On the fifteenth of Adar money-changing tables for collecting the half-shekels are set up throughout the country, and on the twenty-fifth of Adar they are set up in the Temple.
因为从十五日起就可以在桌子那里缴纳半舍客勒，人就把舍客勒段的诵读提前，让大家知道这事，提早两周在亚达月初一诵读。
Because of the possibility to donate the half-shekels at the tables already from the fifteenth, they advance the reading of Shekalim to inform people of that possibility and read it two weeks earlier, on the first of Adar.
舍客勒段是哪一段？拉夫 说是民数记 28 章「献给我的供物」一段；撒母耳 说是出埃及记 30 章「计算总数」一段。
革玛拉澄清诵读的是哪一段：这舍客勒段是什么？
§ The Gemara clarifies which passage is read: What is this portion of Shekalim?
拉夫 说：是「你吩咐以色列人说：献给我的供物，就是献给我作馨香火祭的食物」（民数记 28:2）那一段，其中详述常献祭和附加祭。
Rav said: It is the portion of “Command the children of Israel, and say to them: My offering, the provision of My offerings made by fire” (Numbers 28), which details the daily and additional offerings.
撒母耳 说：是「你要按以色列人被数的，计算总数」（出埃及记 30:11–16）那一段。
And Shmuel said: It is the portion of “When you take the count” (Exodus 30:11–16).
照 撒母耳，那段写到舍客勒，名正言顺；照 拉夫，「献给我的供物」段并无舍客勒。答：照 拉比塔维 的解释，半舍客勒正是为来年的常献祭与附加祭而收的，读这段可作提醒。
照说是「计算总数」那一段的人，这固然就是它叫作舍客勒段的缘故，因为缴纳半舍客勒的义务就写在那一段里。
Granted, according to the one who said that it is the portion of “When you take the count,” this is the reason that it is called the portion of Shekalim, for the obligation to give half-shekels is written in that portion.
但照说是「献给我的供物」那一段的人，为什么要诵读那一段呢？
However, according to one who said that it is the portion of “My offering, the provision of My offerings,” why should that portion be read?
这里难道写了什么关于半舍客勒的事吗？
Is there anything written about the half-shekels here?
革玛拉回答：是的。
The Gemara answers: Yes.
半舍客勒为什么在亚达月收取？
What is the reason that they are collected in Adar?
照 拉比塔维 的解释，收半舍客勒是为了来年的常献祭和附加祭。
As per the explanation of Rabbi Tavi, the half-shekels are collected to be used for the coming year’s daily and additional offerings.
所以诵读讲这些祭的那一段，正好提醒大家缴纳。
Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.
照 拉夫，所读之段写到半舍客勒要买的祭物；照 撒母耳，「计算总数」段只写为会幕带卯的座收的半舍客勒，与亚达月为买祭物所收的有何相干？
照说是「你吩咐以色列人：献给我的供物」那一段的人，诵读那一段合理，因为用半舍客勒要买的祭物就写在那里，正如 拉比塔维 所解释的。
Granted, according to the one who said that it is the portion of “Command the children of Israel: My offering, the provision of My offerings,” it is logical to read that portion, because the offerings that will be purchased with the half-shekels are written there, as per the explanation of Rabbi Tavi.
但照说是「计算总数」那一段的人，为什么要诵读那一段呢？
However, according to one who said that it is the portion of “When you take the count,” why should that portion be read?
那一段里写了什么关于祭物的事吗？
Is anything about the offerings written in that portion?
那一段里只写了为建造会幕带卯的座而收取半舍客勒的事。
The collection of half-shekels for use in the construction of the sockets of the Tabernacle are the only thing written in that portion.
这与亚达月里为购买祭物而收取半舍客勒有什么关系？
What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar?
照 拉夫约瑟 所教，那段三次提到「礼物」，表示半舍客勒有三项礼物：坛的、带卯的座的、圣殿修缮的；所以「计算总数」段明讲收半舍客勒之事。
革玛拉回答：选读这一段，是照 拉夫约瑟 所教导的解释：那一段里三次出现「礼物」一词，教导半舍客勒有三项礼物：坛的礼物用来购买在坛上献的公众祭物；带卯的座的礼物用来建造带卯的座；圣殿修缮的礼物用来修缮圣殿。
The Gemara answers: The selection of that portion is in accordance with the explanation of the portion that Rav Yosef taught: The three instances of the word: Contribution, in that portion teach that there were three contributions of half-shekels: The contribution of the altar is for the purchase of communal offerings to be sacrificed on the altar; and the contribution of the sockets is for constructing the sockets; and the contribution of the Temple maintenance is for the Temple maintenance.
注：「礼物」原文 תְּרוּמָה，见出埃及记 30:13–15，和合本作「礼物」。
所以照 拉夫约瑟 的解释，可以明白为什么要诵读「计算总数」那一段。
Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read.
那一段明白讲到收取半舍客勒的事。
It deals explicitly with the collection of half-shekels.
照读「计算总数」段的说法，亚达月的月朔与其他逢安息日的月朔有别：前者读收半舍客勒之段，后者读讲附加祭之段。
革玛拉进一步问：照说是「计算总数」那一段的人，亚达月的这个月朔与其他逢安息日的月朔有别，就在于此：
The Gemara asks further: Granted, according to the one who said that it is the portion of “When you take the count,” this is what is different about this New Moon of Adar and other New Moons when they occur on Shabbat.
在亚达月的月朔诵读「计算总数」，因为它讲收取半舍客勒的事。
On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels.
在其他月朔，若逢安息日，就诵读「你吩咐以色列人」那一段，因为它提到在安息日和月朔所献的附加祭。
On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon.
照 拉夫，亚达月月朔与其他月朔都读同一段，有何分别？答：其他月朔六人读当日的常规周段、一人读月朔段；亚达月月朔七人都读月朔段。
但照说是「你吩咐以色列人说：献给我的供物」那一段的人，亚达月月朔所读的段落与其他逢安息日的月朔所读的段落有什么分别呢？因为在这些情形里读的都是同一段。
However, according to the one who said that “Command the children of Israel, and say to them: My offering,” what is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases?
革玛拉回答：两者有别：在其他月朔，若逢安息日，六人诵读当日的常规周段，一人诵读月朔段；而现在，在亚达月的月朔，若逢安息日，七人都诵读月朔段。
The Gemara answers: They are different: For on other New Moons, when they occur on Shabbat, six people read from the regular weekly portion of the matter of the day and one reads from the portion for the New Moon, whereas now, on the New Moon of Adar, if it occurs on Shabbat, all seven read from the portion of the New Moon.
这回答照一种理解可行：密释纳说第五个安息日「回到原来的次序」，指回到妥拉周段的次序，可见前四个安息日不读常规周段，只读特别段落。
革玛拉问：这个回答，照有人所说的理解是可行的：密释纳说在第五个 安息日，我们回到原来的诵读次序，
The Gemara asks: This answer works out well according to the one who said that when the mishna states that on the fifth Shabbat, we resume the regular order of readings.
其用意是回到妥拉周段的常规次序。
The intention is that one resumes the regular weekly order of Torah portions.
这就表示，在前四个 安息日，根本没有诵读常规周段。
This implies that on the previous four Shabbatot, the regular portion was not read at all.
而只诵读密释纳所列的那几段特别段落。
Rather, only the special portions delineated in the mishna were read.
所以，说七人都诵读这特别段落是合理的。
Therefore, it makes sense to say that all seven people read from the special portion.
若照「回到 先知书选段 次序」之说，前几个安息日也读常规周段，问题仍在：亚达月月朔与其他月朔所读的有何分别？
但照另一说法，密释纳的用意是回到以先知书作结的诵读，就是 先知书选段 的常规次序，而在前几个 安息日 也诵读当日的常规周段，那么原来的问题依然存在：亚达月月朔所读的段落与其他逢 安息日 的月朔所读的段落有什么分别呢？
However, according to the one who says that the mishna’s intention is that one resumes the regular order of concluding readings from the Prophets [haftarot], and on the previous Shabbatot one also reads from the regular portion of the matter of the day, then the original question stands: What is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat?
答：其他月朔六人读常规周段、一人读月朔段；亚达月月朔三人读常规周段、四人读月朔段。
革玛拉回答：两者有别：在其他月朔，若逢安息日，六人诵读当日的常规周段，一人诵读月朔段；而现在，在亚达月的月朔，若逢安息日，三人诵读当日的常规周段，四人诵读月朔段。
The Gemara answers: They are different: For whereas on other New Moons, when they occur on Shabbat, six people read from the regular weekly portion of the matter of the day and one reads from the portion for the New Moon, now, on the New Moon of Adar, if it occurs on Shabbat, three people read from the regular weekly portion of the matter of the day and four read from the portion for the New Moon.
革玛拉引 《托塞夫塔》 反驳：亚达月月朔逢安息日，读舍客勒段，以祭司耶何耶大的故事作 先知书选段。照「计算总数」之说，这故事讲收银，与所读之段相仿。
革玛拉从 《托塞夫塔》（《经卷》3:1）提出反驳：亚达月的月朔逢安息日，人诵读舍客勒段，又以祭司耶何耶大的故事（列王纪下 11:21–12:16）作 先知书选段。
The Gemara raises an objection from the Tosefta (Megilla 3:1): When the New Moon of Adar occurs on Shabbat, they read the Torah portion of Shekalim, and they read as the haftara the story involving Jehoiada the priest (II Kings 12:1–17).
注：英译照希伯来本作列王纪下 12:1–17，和合本节数为 11:21–12:16。
照说舍客勒段是「计算总数」那一段的人，以祭司耶何耶大的故事作 先知书选段 固然有理：因为它在内容上与妥拉诵读相仿，耶何耶大的故事里写着：「各人按估价所纳的银子」（列王纪下 12:4），这指的是他收取半舍客勒；而 先知书选段 总要与妥拉诵读的主题相似。
Granted, according to the one who said that Shekalim is the portion of “When you take the count,” this is the reason that they read as the haftara the story involving Jehoiada the priest: Because it is comparable in content to the Torah reading, as it is written in the story of Jehoiada: “The money of his assessment of persons” (II Kings 12:5), which is referring to his collection of the half-shekels, and the haftara should always contain a theme similar to the Torah reading.
注：英译照希伯来本作 12:5，和合本为 12:4，作「各人许愿的银子」；这里照革玛拉读法译。
照 拉夫，这 先知书选段 是否与所读之段相仿？答：照 拉比塔维 的解释，收半舍客勒正是为买祭物，所以相仿。
但照说「献给我的供物」那一段作舍客勒段诵读的人，这 先知书选段 与那一段相仿吗？
However, according to the one who said that “My offering, the provision of My offerings” is read as the portion of Shekalim, is the haftara comparable to that portion?
是相仿的，照 拉比塔维 的解释：诵读讲祭物的那一段是合宜的，因为收半舍客勒正是为了这个用途。
It is comparable, as per the explanation of Rabbi Tavi: It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.
一段 《巴拉伊塔》 说：亚达月月朔若落在舍客勒段作为常规周段诵读的前一个或后一个安息日，就把舍客勒段读两次。
革玛拉从一段 《巴拉伊塔》 提出反驳：亚达月的月朔若落在这样一个 安息日：当周常规诵读的段落与作舍客勒段诵读的段落相邻——无论是在舍客勒段作为周段诵读的那个 安息日 之前，还是之后——人就诵读舍客勒段，并在两个 安息日 都诵读一遍：一次作特别段落舍客勒段，一次作常规次序的一部分。
The Gemara raises an objection from a baraita: If the New Moon of Adar occurs on the Shabbat on which the portion to be read for the regular weekly reading is adjacent to the portion read as Shekalim, whether on the Shabbat preceding the Shabbat on which Shekalim will be read as part of the weekly reading or following it, then they read and repeat Shekalim on both Shabbatot, one time as the special portion Shekalim and the other as part of the regular order.
照「计算总数」之说，这种情形可能出现，因为这段在常规次序中常落在亚达月初。
照说「计算总数」那一段作舍客勒段诵读的人，这固然可能：那一段在一年的诵读周期中会落在那个时候。
Granted, according to the one who said that the portion of “When you take the count” is read as Shekalim, this is how it is possible: That portion could occur at that time in the yearlong cycle of the order of readings.
在常规诵读次序中，「计算总数」常在亚达月初诵读。
In the regular order of reading, “When you take the count” is often read during the beginning of Adar.
照「献给我的供物」之说，这段通常在夏天读，怎会落在亚达月初？答：以色列地的人三年读完一轮妥拉，有时就在亚达月初读到这一段。
但照说「你吩咐以色列人说……献给我的供物」那一段作舍客勒段诵读的人，那一段可曾在一年中的那个时候出现？
However, according to the one who said that the portion of “Command the children of Israel, and say to them, My offering” is read as Shekalim, does that portion ever occur at that time of the year?
那一段通常在一年中晚得多的时候，就是夏天诵读。
That portion usually occurs much later in the year, in the summer.
革玛拉回答：是的，有时这一段会在亚达月初诵读，就是对于西方的人，即以色列地的人而言，他们不是一年、而是三年读完一轮妥拉。
The Gemara answers: Yes, it sometimes occurs that this portion is read during the beginning of Adar, for the people of the West, i.e., Eretz Yisrael, who complete the cycle of reading the Torah not in one year but in three years.
一段 《巴拉伊塔》 支持 撒母耳：亚达月月朔逢安息日，读「计算总数」段，以耶何耶大的故事作 先知书选段。
有一段 《巴拉伊塔》 所教导的，合 撒母耳 的意见：亚达月的月朔若逢安息日，人诵读「计算总数」那一段，并以祭司耶何耶大的故事作 先知书选段。
It is taught in a baraita in accordance with the opinion of Shmuel: When the New Moon of Adar occurs on Shabbat, they read the portion of “When you take the count,” and they read as the haftara the story involving Jehoiada the priest.
拉比以撒·纳帕哈 说：亚达月月朔逢安息日，取出三卷妥拉，分读常规周段、月朔段、舍客勒段；提别月月朔逢安息日，正值修殿节，也取三卷，分读常规周段、月朔段、修殿节段。
拉比以撒·纳帕哈 说：亚达月的月朔若逢安息日，会众从经柜取出三卷妥拉经卷，从中诵读。
§ Rabbi Yitzḥak Nappaḥa said: When the New Moon of Adar occurs on Shabbat, the congregation takes out three Torah scrolls from the ark and reads from them.
从第一卷诵读当日的常规周段；从第二卷诵读月朔段；从第三卷诵读以「计算总数」开头的舍客勒段。拉比以撒·纳帕哈 又说：提别月的月朔——它总在修殿节期间——若逢安息日，人就拿出三卷妥拉经卷，从中诵读。
From the first one, they read the portion of the regular weekly reading of the matter of the day; and from the second one they read the portion for the New Moon; and from the third one they read Shekalim, which begins with “When you take the count.” And Rabbi Yitzḥak Nappaḥa further said: When the New Moon of Tevet, which always falls during Hanukkah, occurs on Shabbat, they bring three Torah scrolls and read from them.
从第一卷诵读常规周期中当日的段落；从第二卷诵读月朔段；从第三卷诵读修殿节段。
From the first one, they read the portion of the regular cycle of reading of the matter of the day; and from the second one, they read the portion for the New Moon; and from the third one, they read the portion for Hanukkah.
两种情形都须说明：若只说提别月，人会以为他在亚达月照 拉夫 之说，两卷就够，所以他特意教导亚达月也用三卷。
革玛拉评论：拉比以撒·纳帕哈 必须就两种情形都说明这条 哈拉哈，因为若只就提别月的月朔说了，人可能误以为 拉比以撒·纳帕哈 只在那种情形下说要用三卷妥拉经卷。
The Gemara comments: And it is necessary for Rabbi Yitzḥak Nappaḥa to state the halakha in both cases, as, if it had been stated only with regard to the New Moon of Tevet, one could have mistakenly thought that only with regard to that case does Rabbi Yitzḥak Nappaḥa state that three Torah scrolls are used.
而在亚达月的月朔，人可能以为他持 拉夫 的意见：拉夫 说舍客勒段是「献给我的供物」那一段，所以两卷妥拉经卷就够了，因为月朔段和舍客勒段用的是同一段。
But with regard to the New Moon of Adar, one might think that he holds in accordance with the opinion of Rav, who said that the portion of Shekalim is the portion of “My offering, the provision of My offerings,” and two Torah scrolls will therefore suffice, since the same portion is used both for the portion for the New Moon and for the portion of Shekalim.
所以他教导我们：即使在亚达月的月朔，也用三卷妥拉经卷。
Therefore, he teaches us that three Torah scrolls are used even on the New Moon of Adar.
那就只说亚达月即可？答：确实只明说了亚达月，提别月是由此推出来的。
革玛拉问：照这道理，就让 拉比以撒 只就亚达月月朔这种情形说明 哈拉哈，就不必说提别月月朔那种情形了。
The Gemara asks: But, based on that logic, let Rabbi Yitzḥak just say the halakha with respect to this case of the New Moon of Adar, and there would be no need to state that case of the New Moon of Tevet.
革玛拉回答：的确，其中一条是从另一条推出来的，就是说，拉比以撒·纳帕哈 只明说了亚达月月朔的 哈拉哈，提别月月朔也是一样，是推论出来的。
The Gemara answers: Indeed, one was stated from the other by inference, i.e., Rabbi Yitzḥak Nappaḥa stated the halakha explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.
提别月月朔逢平日：拉比以撒·纳帕哈 说三人读月朔段、一人读修殿节段；海法的拉夫迪米 说三人读修殿节段、一人读月朔段。
阿摩拉之间有一场争论：提别月的月朔若逢平日，要诵读哪一段妥拉？
§ An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read?
拉比以撒·纳帕哈 说：三人诵读月朔段，一人诵读修殿节段。
Rabbi Yitzḥak Nappaḥa said: Three people read from the portion for the New Moon, and one reads from the portion for Hanukkah.
海法的拉夫迪米 说：三人诵读修殿节段，一人诵读月朔段。
And Rav Dimi of Haifa said: Three read from the portion for Hanukkah, and one reads from the portion for the New Moon.
拉比玛尼 赞同 拉比以撒·纳帕哈：常行的优先于不常行的，月朔段读得较常，应当为主。
拉比玛尼 说：照 拉比以撒·纳帕哈 的意见裁定是合理的，因为已有定则：常行的与不常行的相遇，常行的优先。
Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitzḥak Nappaḥa, for it is already an established principle that when a frequent practice and an infrequent practice conflict, the frequent practice takes precedence over the infrequent practice.
月朔段比修殿节段诵读得更常，所以应当让它居于更显要的地位。
Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence.
拉比阿维恩 赞同 拉夫迪米：第四人是因月朔才加的，所以第四人应读月朔段。
拉比阿维恩 说：照 拉夫迪米 的意见裁定是合理的，理由如下：是什么使第四人来诵读妥拉的？
Rabbi Avin said: It stands to reason to rule in accordance with the opinion of Rav Dimi, for the following reason: What caused the fourth person to come and read from the Torah?
是月朔，因为在修殿节的其他日子只有三人诵读妥拉。
The New Moon, as on the other days of Hanukkah only three people read from the Torah.
所以，第四人应当诵读月朔段，这才合理。
Therefore, it is only logical that the fourth person should read from the portion for the New Moon.
拉夫约瑟 说以修殿节段为主，拉巴 说以月朔段为主；哈拉哈 定为月朔段为主。
革玛拉问：这事得出什么 哈拉哈 上的结论？
The Gemara asks: What halakhic conclusion was reached about this matter?
拉夫约瑟 说：我们不必顾及让月朔段作为主要的诵读。
Rav Yosef said: We do not concern ourselves with making the portion for the New Moon the primary reading.
而是三人诵读修殿节段，只有第四人诵读月朔段。
Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon.
拉巴 说：我们不必顾及让修殿节段作为主要的诵读。
And Rabba said: We do not concern ourselves with making the portion for Hanukkah the primary reading.
而是三人诵读月朔段，只有第四人诵读修殿节段。
Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah.
革玛拉断定：哈拉哈 是：我们不必顾及让修殿节段作为主要的诵读，所以月朔段为主。
The Gemara concludes: And the halakha is that we do not concern ourselves with making the portion for Hanukkah the primary reading, and therefore the portion for the New Moon is primary.
读舍客勒段的安息日若逢「你要吩咐」周段：拉比以撒·纳帕哈 说六人读完「你要吩咐」段，一人接读「计算总数」至洗濯盆一节之前作舍客勒段。阿巴耶 提出异议。（下接 30a）
阿摩拉之间有一场争论：读舍客勒段的那个安息日，若落在常规周段是「你要吩咐」（出埃及记 27:20–30:10）的那个安息日，该怎么办？
§ An amoraic dispute was stated: If the Shabbat on which the portion of Shekalim is to be read occurs on the Shabbat in which the regular weekly portion is “And you shall command” (Exodus 27:20–30:10), what should be done?
拉比以撒·纳帕哈 说：六人诵读「你要吩咐」段，读到「计算总数」周段为止，但不包括它（出埃及记 27:20–30:10）；一人从「计算总数」读起，读到「你要用铜作洗濯盆」一节为止，但不包括这节，作舍客勒段诵读（出埃及记 30:11–16）。
Rabbi Yitzḥak Nappaḥa said: Six people read from the portion “And you shall command,” until but not including the weekly portion of “When you take the count” (Exodus 27:20–30:10), and one person reads the portion of Shekalim from “When you take the count,” until but not including the verse: “And you shall make a copper laver” (Exodus 30:11–16).
阿巴耶 说：……
Abaye said: