← 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 26 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）拉瓦 解：密释纳指用别种语言、却以希伯来字母写成的妥拉书卷；《巴拉伊塔》 指用别种语言、以那种语言的字母写成的。
这里，密释纳所指的，是用另一种语言、却以我们的字体——就是希伯来字母——写成的妥拉书卷。
Here, the mishna is referring to Torah scrolls written in another language in our script, i.e., in Hebrew letters.
那里，《巴拉伊塔》 所指的，是用另一种语言、以他们的字体——就是另一种字母——写成的妥拉书卷。
There, the baraita is referring to Torah scrolls written in another language in their script, in the letters of another alphabet.
阿巴耶 驳 拉瓦：若 《巴拉伊塔》 指用别种字母写的，何必特举希伯来经文写成亚兰语、亚兰经文写成希伯来语？照 《巴拉伊塔》 末句，只要不用亚述字体，连原文照写也不算圣卷。
阿巴耶 对 拉瓦 说：你怎么把那条 《巴拉伊塔》 解释成是指用另一种语言、以他们的字体写成的妥拉书卷呢？
Abaye said to Rava: How did you establish that baraita, i.e., that it is referring to Torah scrolls written in another language in their script?
若是这样，这条 《巴拉伊塔》 为什么特别教导：把圣经里希伯来语的经文写成亚兰语译文、或把圣经里以亚兰语写成的经文写成圣经的希伯来语，其律法地位不算圣卷呢？
If it is so, why did the baraita specifically teach that the legal status of a Hebrew verse in the Bible that one wrote in Aramaic translation, or a verse written in Aramaic translation that one wrote in the Hebrew of the Bible, is not that of sacred writings?
就连把圣经里希伯来语的经文照样写成圣经的希伯来语、把以亚兰语写成的经文照样写成亚兰语，其律法地位也不算圣卷，正如这条 《巴拉伊塔》 末尾所教：妥拉书卷只有用亚述字体、写在羊皮纸卷上、用墨写的，才使手不洁。
The legal status of even a Hebrew verse in the Bible that one wrote in the Hebrew of the Bible and a verse written in Aramaic translation that one wrote in Aramaic translation are also not that of sacred writings, as it is taught at the end of the baraita: A Torah scroll renders the hands impure only if one writes it in Ashurit script, on a parchment scroll, and in ink.
其实要另作解释：密释纳照众贤，许用任何语言书写妥拉书卷；《巴拉伊塔》 照 拉班西缅·本·迦玛列。
其实，这事必须另作解释。
Rather, the matter must be explained differently.
这并不难。
This is not difficult.
密释纳的这条裁定是照众贤的意见，他们许用任何语言书写妥拉书卷；《巴拉伊塔》 的那条裁定是照 拉班西缅·本·迦玛列 的意见。
This ruling in the mishna is according to the Rabbis, who permit writing Torah scrolls in any language, and that ruling in the baraita is according to Rabban Shimon ben Gamliel.
革玛拉驳：若照 拉班西缅·本·迦玛列，除亚述字体外还有希腊文可用。所以改说：密释纳论妥拉书卷，可用任何语言；《巴拉伊塔》 论经匣与 门柱经匣，只可用希伯来语、希伯来字体。
革玛拉问：若 《巴拉伊塔》 是照 拉班西缅·本·迦玛列 的意见，那么除了亚述字体，岂不是还有希腊文也可以书写妥拉么？
The Gemara asks: If the baraita is according to Rabban Shimon ben Gamliel, in addition to Ashurit, isn’t there Greek in which the Torah may also be written?
其实，要说这并不难。
Rather, say this is not difficult.
这里，密释纳所指的是妥拉书卷，可用任何语言书写；那里，《巴拉伊塔》 所指的是经匣与 门柱经匣，只可用希伯来语、以希伯来字体书写。
Here, the mishna is referring to Torah scrolls, which may be written in any language; there, the baraita is referring to phylacteries and mezuzot, which may be written only in Hebrew, using Hebrew script.
经匣与 门柱经匣 须用希伯来语，因经上说「这些话要存在」，原样不可更改。革玛拉驳：经匣里哪有亚兰语经文？妥拉里虽有「伊迦尔撒哈杜他」一语，这些经段里却没有。
革玛拉问：经匣与 门柱经匣 为什么必须用希伯来语书写呢？
The Gemara asks: With regard to phylacteries and mezuzot, what is the reason that they must be written in Hebrew?
革玛拉解释：因为论到它们，经上写着：「这些话要存在」（申命记 6:6），表明它们原是怎样，就要照样存在，不可更改。
The Gemara explains: It is because it is written with regard to them: “And these words shall be” (Deuteronomy 6:6), indicating that as they are so shall they be, without change.
注：和合本作「我今日所吩咐你的话都要记在你心上」；原文 והיו הדברים האלה，直译「这些话要是」，革玛拉解作照原样而是、不可更改，故照革玛拉读法译。
革玛拉提出难处：若 《巴拉伊塔》 所指的是经匣与 门柱经匣，哪里有写成圣经希伯来语的亚兰语译文呢？
The Gemara raises a difficulty: If the baraita is referring to phylacteries and mezuzot, what Aramaic translation that one wrote in the Hebrew of the Bible is there?
诚然，妥拉里有一节以亚兰语写成的经文：「伊迦尔撒哈杜他」（创世记 31:47）；可是这里，在经匣与 门柱经匣 里，哪里有亚兰语的经文、可以写成希伯来语呢？
Granted, in the Torah there is a verse written in Aramaic translation: “Yegar sahaduta” (Genesis 31:47); however, here, in phylacteries and mezuzot, what verses in Aramaic translation are there that could be written in Hebrew?
注：「伊迦尔撒哈杜他」是拉班给石堆起的亚兰语名字，意为「见证的石堆」。
再改说：《巴拉伊塔》 论以斯帖书卷，因经上说「照着他们的文字、他们的方言」，须用希伯来语书写；密释纳论妥拉书卷。革玛拉驳：以斯帖书卷全是希伯来语，哪有亚兰语可言？
其实，要说这并不难。
Rather, say this is not difficult.
这里，《巴拉伊塔》 所指的是以斯帖书卷，它必须用希伯来语书写；那里，密释纳所指的是妥拉书卷，可用任何语言书写。
Here, the baraita is referring to the Megilla, the Scroll of Esther, which must be written in Hebrew; there, the mishna is referring to Torah scrolls, which may be written in any language.
革玛拉问：以斯帖书卷为什么必须用希伯来语书写呢？
The Gemara asks: What is the reason that the Megilla must be written in Hebrew?
因为论到以斯帖书卷，经上写着：「照着他们的文字、他们的方言」（以斯帖记 8:9），不可更改。
It is due to the fact that it is written with regard to the Megilla: “According to their writing, and according to their language” (Esther 8:9), without change.
注：和合本此节作「照着各省的文字、各族的方言，并照着犹大人的文字方言」；英译只引「照着他们的文字、他们的方言」一语。
革玛拉问：可是若 《巴拉伊塔》 所指的是以斯帖书卷，哪里有写成圣经希伯来语的亚兰语译文呢？
The Gemara asks: But if the baraita is referring to the Megilla, what Aramaic translation that one wrote in the Hebrew of the Bible is there?
整卷以斯帖书卷都是用希伯来语写成的。
The entire Megilla is written in Hebrew.
答：以斯帖书卷里也有亚兰语词。拉夫帕帕 举「王所降的旨意」的「旨意」一词，拉夫纳赫曼·巴尔·以撒 举「都要尊敬他」的「尊敬」一词，两者原是亚兰语。
拉夫帕帕 说：经上写着：「王所降的旨意传遍全国」（以斯帖记 1:20），而「旨意」一词本是亚兰语。
Rav Pappa said that it is written: “And when the king’s decree [pitgam] shall be publicized” (Esther 1:20), and that pitgam is essentially an Aramaic word.
注：「旨意」原文 פתגם，本是亚兰语（源出波斯语）。
拉夫纳赫曼·巴尔·以撒 说：经上写着：「所有的妇人，无论丈夫贵贱，都要尊敬他」（以斯帖记 1:20），而「尊敬」一词在亚兰语里就是尊荣之意。
Rav Naḥman bar Yitzḥak said that it is written: “And all the wives will give honor [yekar] to their husbands” (Esther 1:20), and yekar is Aramaic for honor.
注：「尊敬」原文 יקר，亚兰语「尊荣」之意。
拉夫阿施 另解：那条 《巴拉伊塔》 论的是妥拉以外的圣经各卷，并照 拉比犹大 的意见；另一条 《巴拉伊塔》 说经匣与 门柱经匣 只可用亚述字体，我们的众贤也许用希腊文。
拉夫阿施 另作解释，说：那条 《巴拉伊塔》 所教的，是论妥拉以外的圣经其余各卷。
Rav Ashi suggested a different explanation and said: When that baraita is taught it is taught with regard to the rest of the books of the Bible, other than the Torah.
这是照 拉比犹大 的意见，正如一条 《巴拉伊塔》 所教：经匣与 门柱经匣 只可用亚述字体书写；而我们的众贤也许用希腊文书写。
And it is in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita: Phylacteries and mezuzot are written only in Ashurit; and our Rabbis permitted writing them in Greek as well.
革玛拉驳：经匣与 门柱经匣 有「这些话要存在」，语言不可改，众贤怎能许用希腊文？改说是论妥拉书卷；可是头一位 坦拿 既许用任何语言，「众贤也许用希腊文」一语便说不通。
革玛拉问：我们的众贤怎能许可这事呢？
The Gemara asks: How did our Rabbis permit this?
论到经匣与 门柱经匣，经上岂不是写着：「这些话要存在」（申命记 6:6），表明它们的语言不可更改么？
Isn’t it written with regard to phylacteries and mezuzot: “And these words shall be” (Deuteronomy 6:6), indicating that their language may not be changed.
其实，要说这条 《巴拉伊塔》 的意思是这样：妥拉书卷可用任何语言书写；我们的众贤也许用希腊文书写。
Rather, say that this is what the baraita is saying: Torah scrolls are written in any language; and our Rabbis permitted writing them in Greek as well.
革玛拉又问：「我们的众贤许可」？
Once again the Gemara asks: Our Rabbis permitted?
由此推论，头一位 坦拿 显然禁止用希腊文书写妥拉书卷。
By inference, apparently the first tanna prohibits writing a Torah scroll in Greek.
可是他分明许可用任何语言书写妥拉书卷。
However, he explicitly permits writing a Torah scroll in any language.
其实这条 《巴拉伊塔》 当解作：我们的众贤只许用希腊文书写。另一条 《巴拉伊塔》 记 拉比犹大 说：众贤许用希腊文，也只限于妥拉书卷，圣经其他各卷只可用希伯来语。
其实，要这样解释这条 《巴拉伊塔》：我们的众贤只许用希腊文书写它们。
Rather, say in explanation of the baraita: And our Rabbis permitted them to be written only in Greek.
另一条 《巴拉伊塔》 教导，拉比犹大 说：即便我们的众贤许用希腊文，也只许用于妥拉书卷，而不许用于圣经其他各卷，那些只可用希伯来语书写。
And it is taught in another baraita that Rabbi Yehuda said: Even when our Rabbis permitted Greek, they permitted it only in a Torah scroll, and not for other books of the Bible, which must be written only in Hebrew.
许用希腊文，是因埃及王 托勒密 那件事：他召集七十二位长老，分置七十二间屋子，不告诉他们缘由，叫各人为他译摩西的妥拉；圣者把智慧放在各人心里，他们不但译得正确，连改动之处也都相同。
革玛拉接着说：这是因 托勒密 王那件事，正如一条 《巴拉伊塔》 所教：曾有一件事，埃及王 托勒密 召集了以色列贤士中的七十二位长老，把他们安置在七十二间分开的屋子里，却不向他们透露召集他们是为了什么，免得他们彼此商量答案。
The Gemara continues: And this was due to the incident of King Ptolemy, as it is taught in a baraita: There was an incident involving King Ptolemy of Egypt, who assembled seventy-two Elders from the Sages of Israel, and put them into seventy-two separate rooms, and did not reveal to them for what purpose he assembled them, so that they would not coordinate their responses.
他进去走到每一位面前，对每一位说：给我写一部你们的老师 摩西 的妥拉的译本。
He entered and approached each and every one, and said to each of them: Write for me a translation of the Torah of Moses your teacher.
圣者——愿他受称颂——把智慧放在每一位的心里，他们都一致同意同一个理解。
The Holy One, Blessed be He, placed wisdom in the heart of each and every one, and they all agreed to one common understanding.
他们不但都正确地翻译了经文，还都在译文里作了相同的改动。
Not only did they all translate the text correctly, they all introduced the same changes into the translated text.
他们写「神起初创造」，颠倒妥拉首句的词序，免得有人读成「起初」创造了神，以驳斥世界先已存在、世上有两种权能之说；又把「我们要照着我们的形像」改作「我要照着形像」。
他们给他写的是：「神起初创造」，把妥拉开头一语的词序颠倒过来，因为那一语照原文的字序是「起初创造神」（创世记 1:1），可能被误解为「起初」创造了神。
And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1).
注：原文 בראשית ברא אלהים，字序是「起初、创造、神」；译者改作 אלהים ברא בראשית。和合本作「起初神创造天地」。
他们这样做，是要驳斥那些相信世界先已存在的人，以及那些主张世上有两种权能的人：一种是「起初」，它创造了第二种，就是神。
They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God.
他们又写：「我要照着形像、按着样式造人」，而不写「我们要照着我们的形像、按着我们的样式造人」（创世记 1:26），因为从那里也可能有人误以为有多种权能，又以为神有人的形状。
And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.
他们又把「到第七日，神造物的工已经完毕」改作「到第六日……第七日他就安息了」，免得以为安息日也做了工；把「他造了他们，有男有女」改作「他造了他」，免得与「神就照着自己的形像造人」显得矛盾。
「到第七日，神造物的工已经完毕」（创世记 2:2），可能被理解为他有些工是在安息日当天才完成的；他们改写作：「到第六日，他造物的工已经完毕，第七日他就安息了」。
Instead of: “And on the seventh day God concluded His work” (Genesis 2:2), which could have been understood as though some of His work was completed on Shabbat itself, they wrote: And on the sixth day He concluded His work, and He rested on the seventh day.
他们又写：「他造了他，有男有女」，而不照妥拉里所写的「他造了他们，有男有女」（创世记 5:2），免得给人这节经文与「神就照着自己的形像造人」（创世记 1:27）相矛盾的印象，因为后者表明神只造了一个人。
They also wrote: Male and female He created him, and they did not write as it is written in the Torah: “Male and female He created them” (Genesis 5:2), to avoid the impression that there is a contradiction between this verse and the verse: “And God created man” (Genesis 1:27), which indicates that God created one person.
注：和合本创世记 5:2 作「并且造男造女」；原文 זכר ונקבה בראם，「他们」即 ־ם，改作 בראו「他造了他」，故照原文译出代词。
他们把「我们下去」改作单数「我下去」；又把「撒拉心里暗笑」改作「撒拉在她的亲属中间笑」，以分别 撒拉 受责的笑与 亚伯拉罕 未受责的笑：她的笑之所以冒犯，是因为向别人发出。
「我们下去，在那里变乱他们的口音」（创世记 11:7）表示有多位权能，他们改用单数写作：「我下去，在那里变乱他们的口音」。
Instead of: “Come, let us go down, and there confound their language” (Genesis 11:7), which indicates multiple authorities, they wrote in the singular: Come, let me go down, and there confound their language.
此外，他们把「撒拉心里暗笑」（创世记 18:12）换作：「撒拉在她的亲属中间笑」。
In addition, they replaced the verse: “And Sarah laughed within herself [bekirba]” (Genesis 18:12), with: And Sarah laughed among her relatives [bikroveha].
注：「心里」原文 בקרבה，改作 בקרוביה「在她的亲属中间」，两词形近。
他们作这改动，是要区分 撒拉 的笑与 亚伯拉罕 的笑：神责备了前者，后者却没有记下任何反应。
They made this change to distinguish between Sarah’s laughter, which God criticized, and Abraham’s laughter, to which no reaction is recorded.
照这改动，撒拉 的笑之所以冒犯，是因为她是向别人发出来的。
Based on the change, Sarah’s laughter was offensive because she voiced it to others.
他们把「趁怒杀害人命，任意砍断牛腿大筋」改作「趁怒杀了牛，任意拔起食槽」，免得 雅各 的儿子们被指为凶手；又把摩西叫妻儿「骑上驴」改作「骑上载人的牲口」。
他们又把「因为他们趁怒杀害人命，任意砍断牛腿大筋」（创世记 49:6）改为：「因为他们趁怒杀了牛，任意拔起食槽」，免得 雅各 的儿子们被指为凶手。
They also altered the verse: “For in their anger they slew a man and in their self-will they slaughtered an ox” (Genesis 49:6), to read: For in their anger they slew an ox and in their self-will they uprooted a trough, to avoid the charge that Jacob’s sons were murderers.
注：后半句原文 וברצונם עקרו שור，和合本作「任意砍断牛腿大筋」，英译作「任意宰了牛」；译者改作 עקרו אבוס「拔起食槽」。
「摩西就带着妻子和两个儿子，叫他们骑上驴」（出埃及记 4:20），他们写作：「摩西就带着妻子和两个儿子，叫他们骑上载人的牲口」，这可理解为马或骆驼，而不是卑微的驴。
Instead of: “And Moses took his wife and his sons, and set them upon a donkey” (Exodus 4:20), they wrote: And Moses took his wife and his sons, and set them upon a carrier of people, which could be understood as referring to a horse or a camel rather than the lowly donkey.
他们把「以色列人住在埃及共有四百三十年」改作「住在埃及和别地，共有四百年」；把「以色列人中的少年人」改作「精选之人」，几节后的「以色列的尊贵人」也照样改。（下接 9之间）
「以色列人住在埃及共有四百三十年」（出埃及记 12:40），照字面读并不精确，因为他们住在埃及并没有那么久；他们写作：「以色列人住在埃及和别地，共有四百年」。
Instead of: “And the residence of the children of Israel, who resided in Egypt, was four hundred and thirty years” (Exodus 12:40), which when read literally is imprecise, for they did not dwell in Egypt that long, they wrote: And the residence of the children of Israel, who resided in Egypt and in other lands, was four hundred years.
「又打发以色列人中的少年人去献燔祭」（出埃及记 24:5），会引人发问：为什么差少年人去行这事奉？他们写作：「又打发以色列人中的精选之人」。
Instead of: “And he sent the youth of the children of Israel, who brought burnt-offerings” (Exodus 24:5), which evokes the question of why young men were sent to perform that service, they wrote: And he sent the elect [za’atutei] of the children of Israel.
注：「精选之人」原文 זאטוטי。
几节以后，同一个词又被替换，把「他不加害于以色列的尊贵人」（出埃及记 24:11）译作：「他不加害于以色列的精选之人」。
The same term was substituted again several verses later, rendering the verse: “And upon the nobles of the children of Israel He laid not His hand” (Exodus 24:11), as: And upon the elect of the children of Israel He laid not His hand.