← 经卷总目·第一章 书卷的诵读
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 5 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）……罗德、阿挪与匠人之谷，都是自嫩的儿子约书亚的时候就有城墙环绕的城。
……罗德、阿挪与匠人之谷，是自嫩的儿子约书亚的时候就有城墙环绕的城。
The cities Lod, and Ono, and Gei HeḤarashim are cities that have been surrounded by walls since the days of Joshua, son of Nun.
三城之名照和合本历代志上 8:12 与尼希米记 11:35；罗德即他处所称吕大。
革玛拉问：这些城真是约书亚建的么？经上岂不是说以利巴力的子孙建了阿挪和罗德？革玛拉反问：照这推理，也可说是犹大王亚撒建的，因为经上说他在犹大建造坚固城。可见这些城不止建过一次。
革玛拉问：这些城真是嫩的儿子约书亚建造的么？
The Gemara asks: Did Joshua, son of Nun, really build these cities?
岂不是以利巴力后来建造了它们，因为经上写着：「以利巴力的儿子是希伯、米珊、沙麦；沙麦建立阿挪和罗德二城与其乡村」（历代志上 8:12）？
Didn’t Elpaal build them at a later date, as it is written: “And the sons of Elpaal: Eber, and Misham, and Shemed, who built Ono and Lod, with its hamlets” (I Chronicles 8:12)?
革玛拉反驳：照你的推理，就是以为这节经证明这些城是后来建的，你也可以说是犹大王亚撒建造了它们，因为经上写着：「他就在犹大建造了几座坚固城」（见历代志下 14:6）。
The Gemara counters: According to your reasoning, that this verse proves that these cities were built later, you can also say that Asa, king of Judah, built them, as it is written: “And he, Asa, built fortified cities in Judah” (see II Chronicles 14:5).
英译作 14:5，是希伯来本节数；和合本作 14:6。英译在「他」后补出亚撒之名。
所以显然，这些城不止建造过一次。
Therefore, it is apparent that these cities were built more than once.
拉比以利亚撒 说：这些城自约书亚的时候就有城墙，在基比亚那妾的事件中随便雅悯众城一同被毁；以利巴力来重建了它们；后来它们在犹大与以色列的战争中倾倒，亚撒又修复了它们。
拉比以利亚撒 说：这些城自嫩的儿子约书亚的时候就有城墙环绕，在基比亚那妾的日子被毁了，因为它们在便雅悯支派的地界里，在那场战争中，便雅悯所有的城都被毁了（见士师记第十九至二十一章）。
Rabbi Elazar said: These cities were surrounded by a wall since the days of Joshua, son of Nun, and they were destroyed in the days of the concubine in Gibea, as they stood in the tribal territory of Benjamin, and in that war all of the cities of Benjamin were destroyed (see Judges, chapters 19–21).
随后以利巴力来，又重建了它们。
Elpaal then came and built them again.
后来它们在犹大与以色列之间的战争中倾倒，亚撒来修复了它们。
They then fell in the wars between Judah and Israel, and Asa came and restored them.
革玛拉评说：经文的措辞也合这解释，论亚撒写着「我们要建造这些城邑」，可见它们起初已是城，他不是建新城。的确如此。
革玛拉评说：照这解释，经文的措辞也是精确的，因为论亚撒写着：「他对犹大人说：我们要建造这些城邑」（历代志下 14:7），由此可推知，它们起初就已经是城了，他并不是建造新城。
The Gemara comments: The language of the verse is also precise according to this explanation, as it is written with regard to Asa: “And he said to Judah: Let us build these cities” (II Chronicles 14:6), which proves by inference that they had already been cities at the outset, and that he did not build new cities.
英译作 14:6，是希伯来本节数；和合本作 14:7。
革玛拉断定：的确，由此可知正是如此。
The Gemara concludes: Indeed, learn from this that it is so.
拉比约书亚·本·利未 又说：妇女也有诵以斯帖书卷的义务，因为她们也在那神迹中有重要的份；又说：普珥日落在安息日时，要就当日之事发问、讲解。
拉比约书亚·本·利未 又说：妇女有诵以斯帖书卷的义务，因为她们也在那神迹中有重要的份。
§ And Rabbi Yehoshua ben Levi also said: Women are obligated in the reading of the Megilla, as they too were significant partners in that miracle.
拉比约书亚·本·利未 又说：普珥日落在安息日时，人要就当日之事发问、讲解。
And Rabbi Yehoshua ben Levi also said: When Purim occurs on Shabbat, one asks questions and expounds upon the subject of the day.
革玛拉问：为何特指普珥日？节期也是如此：《巴拉伊塔》 说，摩西为以色列民立定，要就当日之事发问讲解，在逾越节研讨逾越节的 哈拉哈，在 七七节 与住棚节也各研讨当节的 哈拉哈。
革玛拉就后一条 哈拉哈 发问：为何须要特指普珥日？
The Gemara raises a question with regard to the last halakha: Why was it necessary to specify Purim?
节期也适用同一原则，正如一条 《巴拉伊塔》 里所教：摩西为以色列民立定，叫他们就当日之事发问、讲解：在逾越节研讨逾越节的 哈拉哈，在 七七节 研讨 七七节 的 哈拉哈，在 住棚节 研讨 住棚节 的 哈拉哈。
The same principle applies also to the Festivals, as it is taught in a baraita: Moses enacted for the Jewish people that they should ask questions about and expound upon the subject of the day: They should occupy themselves with the halakhot of Passover on Passover, with the halakhot of Shavuot on Shavuot, and with the halakhot of the festival of Sukkot on the festival of Sukkot.
革玛拉答：须要提普珥日，免得你说：普珥日逢安息日，应当禁止讲解当日的 哈拉哈，因为 拉巴 说过，这时不诵以斯帖书卷，是顾虑人会在 公共区 里携带书卷。所以这里教我们：讲解当日的 哈拉哈 不因防范诵书卷而被禁。
革玛拉答：拉比约书亚·本·利未 须要提到普珥日，免得你说：普珥日落在安息日时，我们应当颁令禁止讲解当日的 哈拉哈，这是出于 拉巴 的顾虑——他说过，普珥日落在安息日时不诵以斯帖书卷，理由是顾虑人会在 公共区 里携带那书卷。
The Gemara answers: It was necessary for Rabbi Yehoshua ben Levi to mention Purim, lest you say that when Purim falls on Shabbat we should decree that it is prohibited to expound upon the halakhot of the day due to the concern of Rabba, who said that the reason the Megilla is not read on a Purim that falls on Shabbat is due to a concern that one carry the Megilla in the public domain.
所以 拉比约书亚·本·利未 教我们：讲解当日的 哈拉哈 并不因防范人在安息日诵以斯帖书卷而被禁止。
Rabbi Yehoshua ben Levi therefore teaches us that expounding the halakhot of the day is not prohibited as a preventive measure lest one read the Megilla on Shabbat.
拉比约书亚·本·利未 又论普珥日说：人须在夜间诵以斯帖书卷，白日再诵一遍，因为经上说「我白日呼求……夜间呼求，并不住声」。
拉比约书亚·本·利未 又论普珥日说：人有义务在夜间诵以斯帖书卷，然后在白日再诵一遍，因为经上说：「我的神啊，我白日呼求，你不应允；夜间呼求，并不住声」（诗篇 22:2），这暗指白日与夜间都要诵以斯帖书卷。
And Rabbi Yehoshua ben Levi further said with regard to Purim: A person is obligated to read the Megilla at night and then to repeat it [lishnota] during the day, as it is stated: “O my God, I call by day but You do not answer; and at night, and there is no surcease for me” (Psalms 22:3), which alludes to reading the Megilla both by day and by night.
「再诵一遍」原文 לשנותה，下段门生误解为研习密释纳。英译作诗篇 22:3，是希伯来本节数；和合本作 22:2。
有些门生以为这是说夜间诵书卷、白日研习它所属的那卷密释纳。拉比耶利米 说：拉比希亚·巴尔·阿巴 亲自向他解释过，这里的「再诵」是复习之意；所以这话是说，夜间诵过之后，白日要再诵一遍。
听见这话的门生中，有些人由此理解为：人有义务在夜间诵以斯帖书卷，在白日研习它所属的那卷密释纳，因为「再诵」一词也可理解为研习密释纳。
Some of the students who heard this statement understood from it that one is obligated to read the Megilla at night and to study its relevant tractate of Mishna by day, as the term lishnota can be understood to mean studying Mishna.
原文 לשנותה 与「密释纳」（משנה）同根，故可作「研习密释纳」解。
拉比耶利米 对他们说：拉比希亚·巴尔·阿巴 亲自向我解释过，这里的「再诵」另有含义，正如人们常说的：我要读完这一段，再把它温一遍，就是说，我要复习我所学的。
Rabbi Yirmeya said to them: It was explained to me personally by Rabbi Ḥiyya bar Abba himself that the term lishnota here has a different connotation, for example, as people say: I will conclude this section and repeat it, i.e., I will review my studies.
同样，拉比约书亚·本·利未 的话意思是：人在夜间诵过以斯帖书卷之后，白日须再诵一遍。
Similarly, Rabbi Yehoshua ben Levi’s statement means that one must repeat the reading of the Megilla by day after reading it at night.
另一位 阿摩拉 也有此说：拉比赫尔波 传 乌拉·比拉阿 的话：人须在夜间诵以斯帖书卷，白日再诵一遍，因为经上说「歌颂你，并不住声」，这双重说法暗指夜间与白日都要诵读。
革玛拉指出：另一位 阿摩拉 也说过这条裁定，因为 拉比赫尔波 说 乌拉·比拉阿 说：人有义务在夜间诵以斯帖书卷，然后在白日再诵一遍，因为经上说：「好叫我的灵歌颂你，并不住声。耶和华我的神啊，我要称谢你，直到永远」（诗篇 30:12）。
The Gemara notes that this ruling was also stated by another amora, as Rabbi Ḥelbo said that Ulla Bira’a said: A person is obligated to read the Megilla at night and then repeat it during the day, as it is stated: “So that my glory may sing praise to You and not be silent; O Lord, my God, I will give thanks to You forever” (Psalms 30:13).
英译作诗篇 30:13，是希伯来本节数；和合本作 30:12。英译「我的荣耀」，和合本作「我的灵」（和合本小字注：原文是荣耀）。
「歌颂」与「不住声」这双重说法，暗指夜间与白日都要诵以斯帖书卷。
The dual formulation of singing praise and not being silent alludes to reading the Megilla both by night and by day.
密释纳说：无城墙城镇的居民在亚达月十四日诵以斯帖书卷，村庄的居民可以提前到聚集之日诵读。拉比哈尼纳 说：众贤宽待村庄，好让他们在普珥日得空为城里的弟兄供应水和食物；若人人在十四日都忙于诵书卷，城里的人就没有足够的吃食。
我们在密释纳里学过：无城墙城镇的居民在亚达月十四日诵以斯帖书卷；然而村庄的居民可以把诵读提前到聚集之日，就是普珥日之前的星期一或星期四。
§ We learned in the mishna that residents of unwalled towns read the Megilla on the fourteenth of Adar; however, residents of villages may advance their reading to the day of assembly, the Monday or Thursday preceding Purim.
「聚集之日」原文 יום הכניסה，直译「进入之日」，指村民进城赶集、城中法庭开庭的星期一、星期四。
拉比哈尼纳 说：众贤宽待村庄，许他们把诵以斯帖书卷提前到聚集之日，好使他们在普珥日那天得空，为城里的弟兄供应水和食物。
Rabbi Ḥanina said: The Sages were lenient with the villages and allowed them to advance their reading of the Megilla to the day of assembly, so that they could be free to provide water and food to their brethren in the cities on the day of Purim.
若人人在十四日都忙于诵以斯帖书卷，城里的居民就没有足够的吃食了。
If everyone would be busy reading the Megilla on the fourteenth, the residents of the cities would not have enough to eat.