← 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 4 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）……这是指以东的革尔玛米亚，就是日耳曼：日耳曼人若是出来，就要毁灭全世界。
……以东的革尔玛米亚，就是日耳曼，它邻近以东之地，也就是罗马。
Germamya of Edom, i.e., Germany, which is near the land of Edom, i.e., Rome.
注：革尔玛米亚原文 גרממיא，与上文「计谋」（זממו）、「嚼环」（זמם）音近，故以此为讲。
因为日耳曼人若是出来，就要毁灭全世界。
As, if the Germans would go forth, they would destroy the entire world.
拉比哈马·巴尔·哈尼纳 说：以东的革尔玛米亚有三百个头戴冠冕的少年王子，罗马有三百六十五位首领；双方每日交战，每回死一人，又忙着另立新王。两边都不齐心，谁也不能取胜，这些战争正是约束罗马的嚼环。
拉比哈马·巴尔·哈尼纳 说：以东的革尔玛米亚有三百个头上系着冠冕的少年王子，罗马有三百六十五位首领。
And Rabbi Ḥama Bar Ḥanina said: There are three hundred young princes with crowns tied to their heads in Germamya of Edom, and there are three hundred and sixty-five chieftains [marzavnei] in Rome.
注：「首领」原文 מרזבני，波斯语借词，指总督、将领。
每一日，这一边都出去与那一边交战，其中有一位被杀，他们就忙着另立一位新王代替他。
Every day these go out to battle against those, and one of them is killed, and they are preoccupied with appointing a new king in his place.
因为两边都不齐心，哪一边都不能取得决定性的胜利。
Since neither side is united, neither side is able to achieve a decisive victory.
正是罗马与日耳曼诸部族之间的这些战争，成了套在 以扫，就是以东、罗马身上的嚼环，拦阻它变得过于强大。
It is these wars between Rome and the Germanic tribes that act as a muzzle upon Esau-Edom-Rome and prevent it from becoming too strong.
拉比以撒 说：人若说「我劳苦了，却没有得着」，不要信他；说「我没有劳苦，却得着了」，也不要信；说「我劳苦了，也得着了」，才可以信。
拉比以撒 照前面那段话的格式说：人若对你说：我劳苦了，却没有得着，你不要信他。
§ Rabbi Yitzḥak said in the style of a previous passage: If a person says to you: I have labored and not found success, do not believe him.
同样，他若对你说：我没有劳苦，却得着了，你也不要信他。
Similarly, if he says to you: I have not labored but nevertheless I have found success, do not believe him.
他若对你说：我劳苦了，也得着了，你就可以信他。
If, however, he says to you: I have labored and I have found success, believe him.
革玛拉说：这只论妥拉之事，研习的成就照所下的功夫而来；买卖的成败却全靠上天的帮助。即便在妥拉上，也只是论把领悟磨利；要保住所学的，仍要靠上天的帮助。
革玛拉评论：这话只适用于妥拉之事，因为研习妥拉的成就，是照所下的劳苦与功夫而来的。
The Gemara comments: This applies only to matters of Torah, as success with respect to Torah study is in accordance with the toil and effort invested.
然而论买卖的成就，全靠上天的帮助，因为成就与功夫并不相称。
But with regard to success in business, it all depends upon assistance from Heaven, as there is no correlation between success and effort.
即便论妥拉之事，我们说这话也只是论磨利人对妥拉的领悟，因为人越劳苦，对所学的就领悟得越深。
And even with regard to matters of Torah, we said this only with regard to sharpening one’s understanding of Torah, as the more one labors, the deeper the understanding of the material he achieves.
然而要保住所学的，却要靠上天的帮助。
However, to preserve what one has learned, it is dependent upon assistance from Heaven.
不是每个人都能做到这一点，即便下了许多功夫也是如此。
Not everyone achieves this, even with much effort.
拉比以撒 又说：恶人正走好运的时候，不要与他相争；不但如此，你若与他相争，他所做的反倒亨通；他受审也必得胜；他还必看见仇敌倒下。各引诗篇为证。
拉比以撒 又说：你若看见一个恶人，时运正向他微笑，就是他正在走好运，你不要与他相争，因为经上说：「不要与作恶的相争」（诗篇 37:1）。
And Rabbi Yitzḥak also said: If you see a wicked man whom the hour is smiling upon, i.e., who is enjoying good fortune, do not provoke him, as it is stated: “Contend not with evildoers” (Psalms 37:1).
注：和合本作「不要为作恶的心怀不平」；原文 אל תתחר，此照革玛拉读作「不要与……相争」。
不但如此，你若与他相争，他所做的反倒亨通，因为经上说：「凡他所做的，时常稳固」（诗篇 10:5）。
And not only that, but if you provoke him, his undertakings will be successful, as it is stated: “His ways prosper at all times” (Psalms 10:5).
不但如此，即便他被带到法庭上，他也在审判中得胜，因为经上说：「你的审判超过他的眼界」（诗篇 10:5），好像审判离他很远，碰不着他。
And not only that, but even if he is brought to court, he emerges victorious in judgment, as it is stated: “Your judgments are far above him” (Psalms 10:5), as though the trial is far removed from him and does not affect him.
不但如此，他还必看见他的仇敌倒下，因为经上说：「他向他一切的敌人喷气」（诗篇 10:5）。
And not only that, but he will see his enemies fall, as it is stated: “As for all his enemies, he hisses at them” (Psalms 10:5).
革玛拉问：是这样么？拉比约哈难 岂不以 拉比西缅·本·约哈伊 之名说，在今世可以与恶人相争，因箴言说「遵守律法的，却与恶人相争」？一段 《巴拉伊塔》 里 拉比多斯太·巴尔·马通 也这样说，并说凡引「不要与作恶的相争」来劝阻的，只是心里受良心责备的人。
革玛拉问：是这样么？
The Gemara asks: Is that so?
拉比约哈难 岂不是以 拉比西缅·本·约哈伊 之名说：在今世可以与恶人相争，因为经上说：「违弃律法的，夸奖恶人；遵守律法的，却与恶人相争」（箴言 28:4）？
Didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yoḥai: It is permitted to provoke the wicked in this world, as it is stated: “They that forsake the Torah praise the wicked; but they who keep the Torah contend with them” (Proverbs 28:4)?
再者，一段 《巴拉伊塔》 里教导：拉比多斯太·巴尔·马通 说：在今世可以与恶人相争；若有人向你耳语，说不是这样，凭的是这节经：「不要与作恶的相争，也不要向那行不义的生出嫉妒」（诗篇 37:1），你要知道，说这话的只是心里因自己所犯的罪而受良心责打的人。
And furthermore, it is taught in a baraita that Rabbi Dostai bar Matun said: It is permitted to provoke the wicked in this world, and if a person whispers to you to say that this is not so, relying on the verse: “Contend not with evildoers, nor be envious against the workers of iniquity” (Psalms 37:1), know that only one whose heart strikes him with pangs of conscience over sins that he committed says this.
注：经文后半照和合本；前半和合本作「不要为作恶的心怀不平」，此照革玛拉读法。
这节经的真意是：不要与作恶的比着，要像他们那样；不要嫉妒行不义的，想要像他们那样；正如箴言说「你心中不要嫉妒罪人」。可见可以与恶人相争，这与 拉比以撒 的意见相反。
其实，那节经的真意是：「不要与作恶的相争」，就是不要与作恶的比着，要像他们那样；「也不要向那行不义的生出嫉妒」，就是不要嫉妒，想要像那行不义的那样。
Rather, the true meaning of that verse is: “Contend not with evildoers,” to be like the evildoers; “nor be envious against the workers of iniquity,” to be like the workers of iniquity.
经上另一处又说：「你心中不要嫉妒罪人，只要终日敬畏耶和华」（箴言 23:17）。
And it says elsewhere: “Let not your heart envy sinners, but be in the fear of the Lord all the day” (Proverbs 23:17).
在这里，嫉妒罪人的意思，是想要像他们那样。
In this context, to be envious of sinners means to desire to be like them.
拉比约哈难 与 拉比多斯太·巴尔·马通 都表明可以与恶人相争，这与 拉比以撒 的意见相反。
Rabbi Yoḥanan and Rabbi Dostai indicate that one is permitted to provoke the wicked, against the opinion of Rabbi Yitzḥak.
革玛拉解释：这并不难：不可与恶人相争，是论自己私人的事；可以与他们相争，是论天上的事，就是宗教上的事。
革玛拉解释：这并不难，可以这样理解：这一句，就是 拉比以撒 所说不可与恶人相争，是论人自己私人的事；那一句，就是 拉比约哈难 与 拉比多斯太·巴尔·马通 所说可以与他们相争，是论天上的事，就是宗教上的事。
The Gemara explains: This is not difficult, as it can be understood that this, Rabbi Yitzḥak’s statement that one may not provoke the wicked, is referring to his personal matters, while that, the statements of Rabbi Yoḥanan and Rabbi Dostai that it is permitted to provoke them, is referring to matters of Heaven, i.e., religious matters.
你若愿意，也可以说两句都论私人的事，仍然不难：完全的义人可以与恶人相争，不完全的义人不可。正如 拉夫胡纳 讲哈巴谷书：恶人吞灭比自己公义的，却吞灭不了完全的义人。
你若愿意，也可以说：这一句与那一句都是论人自己的事，仍然不难。
And if you wish, say: Both this statement and that statement are stated with regard to his own affairs, and still it is not difficult.
这一句，就是可以与恶人相争，是论完全的义人；那一句，就是不可与他们相争，是论不完全的义人。
This statement, that it is permitted to provoke the wicked, applies to a completely righteous individual; that statement, that one may not provoke them, applies to an individual who is not completely righteous.
正如 拉夫胡纳 说：经上写着：「行诡诈的，你为何看着不理呢？恶人吞灭比自己公义的，你为何静默不语呢？」（哈巴谷书 1:13），这是什么意思？
As Rav Huna said: What is the meaning of that which is written: “Why do you look upon them that deal treacherously, and remain silent when the wicked devours the man that is more righteous than he” (Habakkuk 1:13)?
这节经表明，恶人吞灭比自己公义的人；然而他吞灭不了完全的义人。
This verse indicates that the wicked devours one who is more righteous than he; however, he does not devour one who is completely righteous.
你若愿意，也可以另说：恶人正走好运的时候，情形就不同了；他正得着上天的帮助，连完全的义人也不当与他相争。
你若愿意，也可以另说：时运向他微笑的时候，就是恶人正在走好运的时候，情形就不同了。
And if you wish, say instead: When the hour is smiling upon him, i.e., when the wicked individual is enjoying good fortune, it is different.
他正得着上天的帮助，连完全的义人也不当与他相争。
He is receiving divine assistance, and even the completely righteous should not provoke him.
既提到罗马，革玛拉引 乌拉 的话：罗马大城方圆三百 帕尔萨 乘三百 帕尔萨，有三百六十五个市场，合太阳年的日数；最小的家禽市场也有十六 米尔 见方；王每日在其中一处用膳。
既提到罗马，革玛拉引 乌拉 所说的话。
§ Having mentioned Rome, the Gemara cites what Ulla said.
希腊的意大利，就是意大利南部，是罗马大城；它有三百 帕尔萨 乘三百 帕尔萨 那么大。
Greek Italy, i.e., southern Italy, is the great city of Rome, and it is three hundred parasang [parsa] by three hundred parasang.
它有三百六十五个市场，合太阳年的日数；其中最小的是卖家禽的市场，也有十六 米尔 乘十六 米尔。
It has three hundred and sixty-five markets, corresponding to the number of days in the solar year, and the smallest of them all is the market of poultry sellers, which is sixteen mil by sixteen mil.
王，就是罗马皇帝，每日在其中一个市场用膳。
And the king, i.e., the Roman emperor, dines every day in one of them.
住在城里的，纵然不是生在那里，也从王宫领生活费；生在那里的，纵然不住在那里，也领。城里有三千座浴场、五百个把烟排出城墙外的孔道；城一面临海，一面是山岭，一面是铁的屏障，一面是砾石与沼泽。
住在这城里的人，即便不是生在那里，也从王宫领取生活费。
And one who resides in the city, even if he was not born there, receives an allowance for his living expenses from the king’s palace.
生在那里的人，即便不住在那里，也从王宫领取生活费。
And one who was born there, even if he does not reside there, also receives an allowance from the king’s palace.
城里有三千座浴场，又有五百个孔道，把浴场的烟排到城墙之外，而不把城墙本身熏黑。
And there are three thousand bathhouses in the city, and five hundred apertures that let the smoke from the bathhouses out beyond the walls in a way that doesn’t blacken the walls themselves.
这城一面以海为界，一面以山岭丘陵为界，一面以铁的屏障为界，一面以砾石与沼泽为界。
One side of the city is bordered by the sea, one side by mountains and hills, one side by a barrier of iron and one side by gravel [ḥulsit] and swamp.
密释纳：若在第一亚达月诵读了 以斯帖书卷，那年随后加闰，就要在第二亚达月再诵读。两个亚达月在诫命上的分别，只在诵读 以斯帖书卷 与分礼物给穷人要在第二亚达月行。
若人在第一亚达月诵读了 以斯帖书卷，随后法庭给那一年加闰，接下来的一个月就成了第二亚达月，人就要在第二亚达月再诵读 以斯帖书卷。
If the people read the Megilla during the first Adar and subsequently the year was then intercalated by the court and now the following month will be the second Adar, one reads the Megilla again during the second Adar.
众贤定下一条通则：第一亚达月与第二亚达月之间，论在这两个月里所行的诫命，没有分别，只是诵读 以斯帖书卷 与分礼物给穷人，要在第二亚达月、而不在第一亚达月行。
The Sages formulated a principle: The difference between the first Adar and the second Adar with regard to the mitzvot that are performed during those months is only that the reading of the Megilla and distributing gifts to the poor are performed in the second Adar and not in the first Adar.
革玛拉推论：普珥日 前后四个 安息日 所诵读的四段经文，在两个亚达月是一样的，在第一亚达月读了，就不必在第二亚达月再读。
革玛拉推论：论每年 普珥日 前两个 安息日 所诵读的舍客勒段与记念段、以及 普珥日 后两个 安息日 所诵读的母牛段与本月段这几段经文的次序，这一个、就是第一亚达月，与那一个、就是第二亚达月，是一样的：在第一亚达月诵读了，就免了在第二亚达月诵读。
The Gemara infers that with regard to the matter of the sequence of Torah portions read each year on two Shabbatot before Purim, the portions of Shekalim and Zakhor, and on two Shabbatot after Purim, Para and HaḤodesh, this, the first Adar, and that, the second Adar are equal, in that reading them during the first Adar exempts one from reading them in the second Adar.
注：四段即舍客勒段（出埃及记 30:11–16）、记念段（申命记 25:17–19）、母牛段（民数记 19 章）、本月段（出埃及记 12:1–20）。
革玛拉问：若是这样，密释纳照谁？它既不合一段 《巴拉伊塔》 里的头一位 坦拿，也不合 拉比约西之子拉比以利以谢，也不合 拉班西缅·本·迦玛列。头一位 坦拿 说：第一亚达月读了 以斯帖书卷 而后加闰，要在第二亚达月再读，因第二亚达月的诫命都可在第一亚达月行，只有诵读 以斯帖书卷 除外。
革玛拉问：若是这样，密释纳所教的是谁的意见呢？
The Gemara asks: If so, whose opinion is taught in the mishna?
它既不是下面这段 《巴拉伊塔》 里那位无名的头一位 坦拿 的意见，也不是 拉比约西之子拉比以利以谢 的意见，也不是 拉班西缅·本·迦玛列 的意见，因为一段 《巴拉伊塔》 里教导：若在第一亚达月诵读了 以斯帖书卷，随后那一年加闰，就要在第二亚达月再诵读，因为凡在第二亚达月所行的诫命，都可在第一亚达月行，只有诵读 以斯帖书卷 除外。
It is neither the opinion of the anonymous first tanna of the following baraita, nor that of Rabbi Eliezer, son of Rabbi Yosei, nor that of Rabban Shimon ben Gamliel, as it is taught in a baraita: If they read the Megilla during the first Adar and the year was then intercalated, they read it during the second Adar, as all mitzvot that are practiced during the second Adar are practiced in the first Adar, except for the reading of the Megilla.
拉比约西之子拉比以利以谢 说：不在第二亚达月再诵读，因为第二亚达月的诫命都可在第一亚达月行；以斯帖书卷 既已在第一亚达月读过，就不必再读。
拉比约西之子拉比以利以谢 说：不在第二亚达月再诵读，因为凡在第二亚达月所行的诫命，都可在第一亚达月行。
Rabbi Eliezer, son of Rabbi Yosei, says: They do not read it again during the second Adar, as all mitzvot that are practiced during the second Adar are practiced during the first Adar.
以斯帖书卷 既已在第一亚达月诵读过，人就不必在第二亚达月再诵读它。
Once the Megilla was read during the first Adar, one need not read it again during the second Adar.
拉班西缅·本·迦玛列 以 拉比约西 之名说：还要在第二亚达月再诵读，因为第二亚达月的诫命都不可在第一亚达月行。众人都同意：两个亚达月的十四日、十五日都禁止哀悼与禁食。
拉班西缅·本·迦玛列 以 拉比约西 之名说：他们甚至要在第二亚达月再诵读，因为凡在第二亚达月所行的诫命，都不可在第一亚达月行。
Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: They even read it again during the second Adar, as all mitzvot that are practiced during the second Adar are not practiced during the first Adar.
论哀悼与禁食，他们都同意：在这一个月、就是第一亚达月的十四日与十五日，以及在那一个月、就是第二亚达月的十四日与十五日，都禁止哀悼与禁食。
And they all agree with regard to eulogy and with regard to fasting that they are prohibited on the fourteenth and the fifteenth days of this month of the first Adar and on that month of the second Adar.
革玛拉分析：拉班西缅·本·迦玛列 的意见与头一位 坦拿 相同，他有什么新意？拉夫帕帕 说：分别在四段经文：头一位 坦拿 认为按理当在第二亚达月读，但在第一亚达月读了也就尽了义务，只有 以斯帖书卷 要再读。
革玛拉分析这段 《巴拉伊塔》。
The Gemara analyzes the baraita.
拉班西缅·本·迦玛列 的意见与头一位 坦拿 的意见相同。
The opinion of Rabban Shimon ben Gamliel is identical to that of the first tanna.
他提出了什么新的东西呢？
What novel element does he introduce?
拉夫帕帕 说：两人之间在四段经文的次序上有实际的分别，因为头一位 坦拿 认为：按理当在第二亚达月诵读这几段经文。
Rav Pappa said: There is a practical difference between them with regard to the sequence of four Torah portions, as the first tanna maintains: They should read those portions during the second Adar, ab initio.
然而，若在第一亚达月诵读了，读了就算读了，他们已尽了义务，不必在第二亚达月再诵读；只有诵读 以斯帖书卷 除外，因为即便他们已在第一亚达月读过，也要在第二亚达月再诵读。
However, if they did so during the first Adar, they did so; and they fulfilled their obligation and need not read them again during the second Adar, except for the reading of the Megilla, as even though they already read it during the first Adar, they read it again during the second Adar.
拉比约西之子拉比以利以谢 认为连诵读 以斯帖书卷 按理也可在第一亚达月行，不必再读；拉班西缅·本·迦玛列 认为连四段经文在第一亚达月读了，也要在第二亚达月再读。
而 拉比约西之子拉比以利以谢 认为：连诵读 以斯帖书卷 按理也可在第一亚达月行，不必在第二亚达月再诵读。
And Rabbi Eliezer, son of Rabbi Yosei, maintains that even the reading of the Megilla may be performed during the first Adar, ab initio, and they need not read it again during the second Adar.
而 拉班西缅·本·迦玛列 认为：连四段经文的次序也是这样，若在第一亚达月诵读了，就要在第二亚达月再诵读。
And Rabban Shimon ben Gamliel maintains: Even with regard to the sequence of four Torah portions, if they read them during the first Adar, they read them again during the second Adar.
回到原先的问题：密释纳照谁？若照头一位 坦拿，给穷人礼物的 哈拉哈 难解；若照 拉比约西之子拉比以利以谢，诵读 以斯帖书卷 难解；若照 拉班西缅·本·迦玛列，四段经文难解。
回到原先的问题：密释纳是照谁的意见教导的？
Returning to the original question, according to whose opinion is the mishna taught?
若是头一位 坦拿 的意见，那么给穷人礼物的 哈拉哈 就难解了。
If it is the opinion of the first tanna, the halakha of gifts to the poor is difficult.
头一位 坦拿 没有提到这些礼物，表示他认为若已在第一亚达月分了礼物，就不必在第二亚达月再分礼物给穷人。
The first tanna does not mention these gifts, indicating that he maintains that if gifts were distributed during the first Adar one need not distribute gifts to the poor during the second Adar.
若密释纳是照 拉比约西之子拉比以利以谢 的意见教导的，那么连诵读 以斯帖书卷 也难解了。
And if the mishna was taught according to the opinion of Rabbi Eliezer, son of Rabbi Yosei, the reading of the Megilla is also difficult.
若是 拉班西缅·本·迦玛列 的意见，那么经文段落的次序就难解了。
And if it is the opinion of Rabban Shimon ben Gamliel, the sequence of Torah portions is difficult.
革玛拉答：其实密释纳照头一位 坦拿；他教了诵读 以斯帖书卷 的 哈拉哈，给穷人礼物也一样，因这条诫命系于那一条：礼物是在诵读 以斯帖书卷 的那一日分的。
革玛拉回答：其实，密释纳是照头一位 坦拿 的意见，他教了诵读 以斯帖书卷 的 哈拉哈，给穷人礼物也是一样，因为这条诫命系于那一条诫命。
The Gemara answers: Actually, the mishna is according to the opinion of the first tanna, and he taught the halakha with regard to the reading of the Megilla, and the same is true with regard to gifts to the poor, as this mitzva is dependent upon that one.
革玛拉已经解释过，给穷人的礼物是在诵读 以斯帖书卷 的那一日分的。
The Gemara already explained that the gifts to the poor are distributed on the day that the Megilla is read.
你若愿意，也可以说：其实密释纳照 拉班西缅·本·迦玛列，只是有缺文，当这样读：两个亚达月的十四日之间，只差诵读 以斯帖书卷 与给穷人礼物；哀悼与禁食两月相同；经文段落则全然不提，因密释纳只论 普珥日 的 哈拉哈。
你若愿意，也可以另说：其实，密释纳是照 拉班西缅·本·迦玛列 的意见，而密释纳有缺文，它所教的是这样：第一亚达月十四日与第二亚达月十四日之间没有分别，只是诵读 以斯帖书卷 与分礼物给穷人有分别。
And if you wish, say instead: Actually, the mishna is according to the opinion of Rabban Shimon ben Gamliel, and the mishna is incomplete and is teaching the following: The difference between the fourteenth day of the first Adar and the fourteenth day of the second Adar is only with regard to the reading of the Megilla and distributing gifts to the poor.
革玛拉推论：论哀悼与禁食的事，这一个、就是第一亚达月，与那一个、就是第二亚达月，是一样的；至于经文段落的次序，密释纳全然没有提到。
The Gemara infers that with regard to the matter of eulogy and fasting, this, the first Adar, and that, the second Adar are equal, while about the sequence of Torah portions, the mishna does not speak at all.
密释纳只论 普珥日 的 哈拉哈。
The mishna limits its discussion to the halakhot of Purim.
拉比希亚·巴尔·阿维恩 说 拉比约哈难 说：哈拉哈 照 拉班西缅·本·迦玛列 以 拉比约西 之名所说的。
拉比希亚·巴尔·阿维恩 说 拉比约哈难 说：哈拉哈 照 拉班西缅·本·迦玛列 的意见，就是他以 拉比约西 之名所说的。
Rabbi Ḥiyya bar Avin said that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, who said it in the name of Rabbi Yosei.
拉比约哈难 说：两人对同一节经各作解释：以斯帖记说「每年守亚达月十四、十五两日」。拉比约西之子拉比以利以谢 认为「每年」表示每年一样：正如平常年份在紧接细罢特月的亚达月守 普珥日，闰年也在紧接细罢特月的亚达月守。
拉比约哈难 说：这两位，就是 拉班西缅·本·迦玛列 与 拉比约西之子拉比以利以谢，是对同一节经作了不同的解释，因而得出各自的结论。
Rabbi Yoḥanan said: And both of them, Rabban Shimon ben Gamliel and Rabbi Eliezer, son of Rabbi Yosei, interpreted the same verse differently, leading them to their conclusions.
经上写着：「嘱咐他们每年守亚达月十四、十五两日」（以斯帖记 9:21）。
It is written: “To enjoin upon them that they should keep the fourteenth day of the month of Adar and the fifteenth day of the same, in each and every year” (Esther 9:21).
拉比约西之子拉比以利以谢 认为：「每年」一语教导，每一年都当照同样的方式庆祝 普珥日，即便那一年加闰也是如此：正如每一年都在紧接细罢特月的亚达月庆祝 普珥日，这里在闰年也在紧接细罢特月的亚达月庆祝 普珥日。
Rabbi Eliezer, son of Rabbi Yosei, maintains: “In each and every year” teaches that Purim must be celebrated the same way each year, even if it is intercalated: Just as each and every year Purim is celebrated during Adar that is adjacent to Shevat, so too here in an intercalated year Purim is celebrated during Adar that is adjacent to Shevat.
拉班西缅·本·迦玛列 认为「每年」教导：正如每一年都在紧接尼散月的亚达月庆祝 普珥日，闰年也在紧接尼散月的亚达月庆祝。
而 拉班西缅·本·迦玛列 认为：「每年」一语教导，正如每一年都在紧接尼散月的亚达月庆祝 普珥日，这里在闰年也在紧接尼散月的亚达月庆祝 普珥日。
And Rabban Shimon ben Gamliel maintains: “In each and every year” teaches that just as each and every year Purim is celebrated in Adar that is adjacent to Nisan, so too here, in an intercalated year, Purim is celebrated during Adar that is adjacent to Nisan.
革玛拉问：拉比约西之子拉比以利以谢 的理由合理，因为人不可放过诫命，遇到行诫命的机会就当立即去行；拉班西缅·本·迦玛列 的理由又是什么呢？
革玛拉问：照 拉比约西之子拉比以利以谢 的意见，固然他的理由合乎情理，根据的是这条原则：人不可放过诫命，而是遇到行一条诫命的机会，就当立即去行。
The Gemara asks: Granted, according to Rabbi Eliezer, son of Rabbi Yosei, the reason for his opinion is logical, based on the principle that one does not forego performance of the mitzvot; rather, when presented with the opportunity to perform a mitzva, one should do so immediately.
然而照 拉班西缅·本·迦玛列 的意见，他的理由是什么呢？
However, with regard to Rabban Shimon ben Gamliel, what is the reason for his opinion?
拉比塔维 说：他的理由是，使一次救赎的庆祝紧接另一次救赎的庆祝，就是使 普珥日 紧接逾越节，这样更好。
拉比塔维 说：拉班西缅·本·迦玛列 的理由是：使一次救赎的庆祝，就是 普珥日，紧接另一次救赎的庆祝，就是逾越节，这样更好。
Rabbi Tavi said: The reason for the opinion of Rabban Shimon ben Gamliel is that juxtaposing the celebration of one redemption, Purim, to the celebration of another redemption, Passover, is preferable.
拉比以利亚撒 说：他的理由出自以斯帖记「坚守这第二封普珥日的信」，表示有时 以斯帖书卷 要读第二次，就是在第一亚达月读过之后那一年加闰的时候。
拉比以利亚撒 说：拉班西缅·本·迦玛列 的理由是从这里推出的，因为经上写着：「坚守这第二封普珥日的信」（以斯帖记 9:29），表示有些情形下 以斯帖书卷 要诵读第二次（《耶路撒冷塔木德》），就是在第一亚达月诵读了 以斯帖书卷 之后那一年加闰的时候。
Rabbi Elazar said: The reason for the opinion of Rabban Shimon ben Gamliel is derived from here, as it is written: “To confirm this second letter of Purim” (Esther 9:29), indicating that there are circumstances where the Megilla is read a second time (Jerusalem Talmud), i.e., when the year was intercalated after the Megilla was read in the first Adar.
注：和合本作「以全权写第二封信，坚嘱犹大人守这普珥日」，此照革玛拉读法。
革玛拉评论：经上必须写……（下接 7a）
革玛拉评论：而经上必须写……
The Gemara comments: And it was necessary to write