← 经卷总目·第四章 城中的居民
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 6 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）第四个安息日是尼散月月朔所在那一周的安息日，即使月朔落在星期五。
哪一个是第四个安息日？
And which is the fourth Shabbat?
就是尼散月的月朔落在其中那一周的安息日，即使月朔落在星期五也是如此。
The Shabbat of whichever week during which the New Moon of Nisan occurs, and this is the case even if it occurs on Friday.
密释纳说第五个安息日回到常规次序。拉比阿米 说是回到妥拉周段的次序；拉比耶利米 说是回到 先知书选段 的次序，因为特别安息日仍读常规周段，只有 先知书选段 被取代。
密释纳说：在第五个 安息日，我们回到常规的次序。
§ The mishna states: On the fifth Shabbat, we resume the regular weekly order.
革玛拉澄清密释纳的用意：回到什么的次序？
The Gemara clarifies the mishna’s intent: To the order of what does one resume?
拉比阿米 说：回到妥拉周段的常规次序。
Rabbi Ami said: One resumes the regular weekly order of Torah portions.
拉比阿米 认为，在读特别段落的那几周，根本不诵读常规的妥拉周段，所以到第五个 安息日 才恢复这个周期。
Rabbi Ami holds that on the weeks on which the special portions are read, the regular weekly Torah portion is not read at all, and therefore the cycle is resumed only on the fifth Shabbat.
拉比耶利米 说：回到 先知书选段 的常规次序。
Rabbi Yirmeya said: One resumes the regular weekly order of the haftarot.
拉比耶利米 认为，即使在读特别段落的 安息日，仍诵读常规周段；特别段落由最后一位诵读者以作结者的身份诵读。
Rabbi Yirmeya holds that even on the Shabbatot on which the special portions are read, the regular weekly portion is still read; the special portion is read by the last reader as the maftir.
然而，常规周期的 先知书选段 则完全由一段与特别段落相应的先知书段落取代。
However, the haftara of the regular cycle is entirely replaced with a portion from the Prophets that parallels the special portion.
所以，到第五个 安息日 恢复的，是 先知书选段 的周期。
As such, it is the cycle of haftarot that is resumed on the fifth Shabbat.
阿巴耶 赞同 拉比阿米，引密释纳为证：遇月朔、修殿节、普珥日、禁食日、非祭司之班、赎罪日，都中断常规次序。
阿巴耶 说：照 拉比阿米 的意见裁定是合理的，因为我们在密释纳里学过：遇到一切特别的日子，我们都中断常规的诵读次序，诵读一段与当日性质相关的特别段落。
Abaye said: It stands to reason that one should rule in accordance with the opinion of Rabbi Ami, as we learned in the mishna: For all special days, we interrupt the regular order of readings, and a special portion relating to the character of the day is read.
这适用于月朔、修殿节、普珥日、禁食日、非祭司之班，以及赎罪日。
This applies to the New Moons, to Hanukkah, and to Purim, to fast days, and to non-priestly watches, and to Yom Kippur.
阿巴耶 论证：平日只有妥拉周段而没有 先知书选段，密释纳说这些日子也中断次序，可见所指的是周段的次序。
阿巴耶 解释他的证据：照说回到妥拉周段常规次序的人，密释纳的这句话指的是平日也有妥拉周段的诵读。
Abaye explains his proof: Granted, according to the one who said that one resumes the regular weekly order of Torah portions, this statement in the mishna is referring to the fact that there is a reading of the weekly Torah portion on weekdays.
密释纳所列的特别日子若落在星期一或星期四，周段的诵读就由当日的特别段落取代。
If one of the special days listed in the mishna occurs on Monday or Thursday, the weekly Torah reading is replaced by the special portion for that day.
但照说回到 先知书选段 常规次序的人，密释纳说常规周期被中断，能是什么意思呢？
However, according to one who said that one resumes the regular weekly order of haftarot, what could the mishna mean when it says that the regular cycle is interrupted?
平日有 先知书选段 吗？
Is there a haftara on weekdays?
所以这条密释纳支持 拉比阿米 的意见。
The mishna therefore supports Rabbi Ami’s opinion.
拉比耶利米 答：有 先知书选段 的日子指 先知书选段 的次序，平日则指妥拉诵读的次序，所以推不出证据。
另一位，就是 拉比耶利米，会反驳说：这里是这里的情况，那里是那里的情况。
And the other one, Rabbi Yirmeya, would counter: This case is as it is, and that case is as it is.
在有 先知书选段 的日子，密释纳指的是 先知书选段 的次序。
On days when there is a haftara, the reference in the mishna is to the order of the haftarot.
在没有 先知书选段 的平日，所指的是妥拉诵读的次序。
On weekdays, when there is no haftara, the reference is to the order of the Torah readings.
所以从这条密释纳推不出证据。
Therefore, no proof can be deduced from the mishna.
禁食日何不早上读常规周段、下午读禁食之段？这支持 拉夫胡纳 之说：禁食日一早就在会堂聚会，审查居民行为，无暇诵读。
革玛拉问：但在禁食日，我何必中断常规的妥拉诵读次序呢？
The Gemara asks: But on fast days, why do I need to have any interruption of the regular order of Torah readings?
让我们早上诵读当日的常规周段，下午的礼仪诵读禁食日的段落就是了。
Let us read in the morning the regular weekly portion of the matter of the day, and in the afternoon service let us read the portion of a fast day.
革玛拉评论：这支持 拉夫胡纳 的话，因为 拉夫胡纳 说：公众禁食日从早上起，会堂里要举行一场聚会。
The Gemara comments: This supports the statement of Rav Huna, for Rav Huna said: From the morning of communal fasts, a gathering is held in the synagogue.
社群的领袖要审查城里居民的行为，责备行为有亏欠的人。
The community leaders examine the conduct of the townspeople and admonish those whose behavior is found wanting.
所以早上没有时间诵读禁食日的妥拉段落。
Therefore, there is no time in the morning to read the Torah portion for fast days.
阿巴耶 说：公众禁食日上半天审查城中事务；下半天以四分之一读妥拉和 先知书选段，四分之一祷告，引尼希米记 9:3 为据。
革玛拉问：在公众禁食日，社群要做什么？
The Gemara asks: What does the community do on a public fast day?
阿巴耶 说：从早上到中午，社群聚集在会堂里，领袖审查城里的事务，看百姓的行为是否需要改进、又当如何改进。
Abaye said: From the morning until the middle of the day, the community gathers in the synagogue, and the leaders examine the affairs of the town to determine whether and how the people’s conduct needs to be improved.
从中午到傍晚，四分之一天用来诵读妥拉、诵读 先知书选段，四分之一天用来祷告，正如经上说：「那日的四分之一，站在自己的地方，念耶和华他们神的律法书；又四分之一，认罪，敬拜耶和华他们的神」（尼希米记 9:3）。
From the middle of the day until the evening, a quarter of the day is spent reading from the Torah and reading the haftara, and a quarter of the day is spent praying, as it is stated: “And they read in the book of the Torah of the Lord their God one quarter of the day, and a quarter of the day they confessed, and they prostrated themselves before the Lord their God” (Nehemiah 9:3).
何不颠倒次序？答：以斯拉记 9:4–5 记以斯拉忧闷而坐，直到献晚祭时才起来祷告，可见先审查、后祷告。
革玛拉提出异议：但也许我该把次序颠倒过来：上半天诵读妥拉、祷告，下半天审查城里居民的事务？
The Gemara objects: But perhaps I should reverse the order, and the first half of the day should be spent reading from the Torah and praying, and the second half of the day should be spent examining the affairs of the townspeople.
革玛拉回答：你不要这样想，因为经上写着：「凡为以色列神言语战兢的，都因这被掳归回之人所犯的罪，聚集到我这里来；我就惊惧忧闷而坐，直到献晚祭的时候」（以斯拉记 9:4）；下一节又写着：「献晚祭的时候，我从禁食中起来，穿着撕裂的衣服和外袍，双膝跪下，向耶和华我的神举手」（以斯拉记 9:5）。
The Gemara answers: It should not enter your mind to say this, as it is written: “Then everyone who trembled at the words of the God of Israel due to the transgression of the exiles gathered around me, and I sat appalled until the evening offering” (Ezra 9:4), and it is written in the next verse: “And at the evening offering I arose from my fast, and having rent my garment and my mantle; I fell on my knees, and I spread out my hands to the Lord my God” (Ezra 9:5).
注：和合本以斯拉记 9:5 作「献晚祭的时候我起来，心中愁苦，穿着撕裂的衣服和外袍」；革玛拉照原文 מִתַּעֲנִיתִי 读作「从我的禁食中」，这里照革玛拉读法译。
这表明公众禁食日的前半天应当用来审查社群的行为，其余的时间应当用来祷告。
This indicates that the first half of a public fast should be dedicated to an inspection of the community’s behavior, and the rest of the day should be devoted to prayer.
密释纳：逾越节、七七节、岁首日、赎罪日与 住棚节 各日所读的妥拉段落。
在逾越节的第一日，会众诵读利未记里论节期的那一段（利未记 22:26–23:44）。
On the first day of Passover, the congregation reads from the portion of the Festivals of Leviticus (Leviticus 22:26–23:44).
在 七七节，人诵读「你要计算七七日」那一段（申命记 16:9–12）。
On Shavuot they read the portion of “Seven weeks” (Deuteronomy 16:9–12).
在岁首日，人诵读「七月初一」那一段（利未记 23:23–25）。
On Rosh HaShana they read the portion of “And on the seventh month on the first of the month” (Leviticus 23:23–25).
在赎罪日，人诵读「亚伦的两个儿子……死了以后」那一段（利未记 16 章）。
On Yom Kippur they read the portion of “After the death” (Leviticus 16).
在 住棚节 的第一个节日，人诵读利未记里论节期的那一段（利未记 22:26–23:44）；在 住棚节 的其余日子，人诵读民数记里论 住棚节 祭物那一段中的选段（民数记 29:12–39）。
On the first Festival day of Sukkot they read from the portion of the Festivals of Leviticus (Leviticus 22:26–23:44), and on the other days of Sukkot they read selections from the portion of the offerings of Sukkot (Numbers 29:12–39).
密释纳续：修殿节读各支派首领献礼之段，普珥日读「亚玛力人来」，月朔读月朔段，非祭司之班读创造之工；禁食日……（下接 31a）
在修殿节的每一日，人诵读各支派首领奉献祭坛那一段中的选段（民数记 7 章）。
On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7).
在普珥日，人诵读「那时，亚玛力人来」那一段（出埃及记 17:8–16）。
On Purim they read the portion of “And Amalek came” (Exodus 17:8–16).
在月朔，人诵读「月朔，你们要……献给耶和华为燔祭」那一段（民数记 28:11–15）。
On the New Moon they read the portion of “And in the beginnings of your months” (Numbers 28:11–15).
在非祭司之班，人诵读创造之工（创世记 1:1–2:3）。
And in the non-priestly watches they read the act of Creation (Genesis 1:1–2:3).
以色列民分为二十四个班。
The Jewish people were divided into twenty-four watches.
每周轮到一个不同的班，派代表到耶路撒冷，在圣殿里在场见证献祭的事奉。
Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service.
留在家乡的人在那一周从星期一到星期四禁食，献上特别的祷告，并诵读妥拉中创造的记载。
Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah.
在禁食日，……
On fast days,