← 小节期卷总目·第三章 这些人可剃发
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 3 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）大腿常遮掩不露；同样，妥拉的话既是「巧匠的手做成的」，也当隐藏在学堂里。
……妥拉的话也是如此：它们是「巧匠的手做成的」，就是神的作品，必须隐藏在学堂里。
so too, the words of Torah, which are “the work of the hands of an artist,” i.e., God, must remain hidden in the study hall.
「巧匠的手做成的」出自《雅歌》7:1（希伯来本 7:2），和合本：「你大腿圆润好像美玉，是巧匠的手做成的。」
拉比希亚违背禁令，在市集上教导两个侄子拉夫和拉巴·巴尔·巴尔·哈纳；拉比犹大·哈纳西发怒，讥问「伊亚，谁在外头叫你」，暗示请他离开。他知道对方动了气，便自守受斥责之礼三十日。
拉比犹大·哈纳西 虽已下令，拉比希亚 却出去，在市集上教导他的两个侄子 拉夫 和 拉巴·巴尔·巴尔·哈纳。
Despite Rabbi Yehuda HaNasi’s decree, Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace.
拉比犹大·哈纳西 听说他做的事，就对他发怒。
Rabbi Yehuda HaNasi heard what he had done and became angry with him.
后来 拉比希亚 来拜见他，拉比犹大·哈纳西 讥讽地对他说：伊亚，谁在外头叫你？
When Rabbi Ḥiyya came at some later date to visit him, Rabbi Yehuda HaNasi mockingly said to him: Iyya, who is calling you outside?
「伊亚」原文作 עִיָּיא，是把「希亚」（חִיָּיא）的首字母去掉的叫法，带讥讽之意。
拉比犹大·哈纳西 问这话，是暗示 拉比希亚 该离开他的家。
By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house.
拉比希亚 明白 拉比犹大·哈纳西 把这事放在心上，觉得受了冒犯，于是自行处罚，像受了斥责的人一样守了三十日。
Rabbi Ḥiyya understood that Rabbi Yehuda HaNasi had taken the matter to heart and was insulted, and so he conducted himself as if he had been admonished, as a self-imposed punishment, for thirty days.
「斥责」（nezifa）是比禁令轻的处分，见前叶。
到第三十日，拉比犹大·哈纳西派人请拉比希亚来，随后又改了主意，派人叫他不要来。
到第三十日，拉比犹大·哈纳西 派人传话给他说：来见我吧。
On the thirtieth day, Rabbi Yehuda HaNasi sent him a message, saying: Come and visit me.
后来他却改变主意，又派人传话给他，叫他不要来。
However, he later reversed his opinion and sent him another message, telling him not to come.
革玛拉问前后为何改变：起初认为一日的部分算作全日，第三十日已开始即满期；后来认为在这件事上不说部分算全日。
革玛拉问：他起初是怎么想的，后来又是怎么想的？
The Gemara asks: At the outset what did he hold, and ultimately what did he hold?
起初 拉比犹大·哈纳西 认为，一日的一部分在律法上算作整日；第三十日既已开始，拉比希亚 受斥责的期限就已满了。
Initially, Rabbi Yehuda HaNasi held that the legal status of part of the day is like that of an entire day, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended.
后来他却认为，在这件事上我们不说一日的一部分算作整日。
But ultimately he held that with regard to this issue we do not say that the legal status of part of the day is like that of an entire day.
拉比希亚当天还是来了，说自己只见到第一个使者，没见到第二个；拉比犹大·哈纳西便引「人所行的若蒙耶和华喜悦，耶和华也使他的仇敌与他和好」称他得了天助。
结果 拉比希亚 当天就来了。
In the end Rabbi Ḥiyya came on that same day.
拉比犹大·哈纳西 问他：你为什么来了？
Rabbi Yehuda HaNasi asked him: Why have you come?
拉比希亚 回答：因为老师派人传话给我，叫我来。
Rabbi Ḥiyya responded: Because you, Master, sent me a message that I should come.
他对他说：可我又派人传话给你，叫你不要来。
He said to him: But I sent you a second message that you should not come.
他回答：你派来的这位使者，就是第一位，我见到了，就照他的话做了；那位使者，就是第二位，我没有见到。
He responded: This messenger that you sent, i.e., the first one, I saw him and I did as he said, but that messenger, i.e., the second one, I did not see.
拉比犹大·哈纳西 就用这节经文来说 拉比希亚：「人所行的若蒙耶和华喜悦，耶和华也使他的仇敌与他和好」（《箴言》16:7），因为他看得明白，拉比希亚 是蒙了天助的。
Rabbi Yehuda HaNasi read the verse about Rabbi Ḥiyya: “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” (Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.
拉比犹大·哈纳西问拉比希亚为何在市集上教妥拉；后者引「智慧在街市上呼喊」。前者说他读得不够深，没有真正明白这节经文。
回到整件事的起因，拉比犹大·哈纳西 问 拉比希亚：老师不顾我不许在市集上教妥拉的吩咐，这样做是什么缘故？
§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: What is the reason that you, the Master, acted as you did, ignoring my instructions not to teach Torah in the marketplace?
拉比希亚 对他说：因为经上记着：「智慧在街市上呼喊」（《箴言》1:20），这暗示妥拉当在街市上宣扬。
Rabbi Ḥiyya said to him: As it is written: “Wisdom cries aloud in the streets” (Proverbs 1:20), which implies that Torah should be publicized in the streets.
拉比犹大·哈纳西 对他说：你若读过这节经文一遍，必定没有再深读第二遍；你若读了第二遍，必定没有读第三遍；你若读了第三遍，那也是没有人给你讲解清楚，因为显然你并没有正确领会它。
Rabbi Yehuda HaNasi said to him: If you read this verse once, you certainly did not read it a second time in greater depth; and if you read it a second time, you certainly did not read it a third time; and if you read it a third time, then it was not adequately explained to you, as it is clear that you do not understand it properly.
「智慧在街市上呼喊」当照拉瓦的说法解：在家中私下研读妥拉的人，他的妥拉会在外头宣扬他的伟大。
「智慧在街市上呼喊」这话，当照 拉瓦 的意见来理解。
The words: “Wisdom cries aloud in the streets,” should be understood in accordance with the opinion of Rava.
因为 拉瓦 说：凡在自己家中私下研读妥拉的人，他的妥拉学识会在外头宣扬他的伟大，因为这要向众人显明，众人都会看见他的伟大。
As Rava said: With regard to everyone who occupies himself with Torah study inside the privacy of his home, his Torah knowledge will proclaim his greatness outside, as it will be revealed to the masses and they will see his greatness.
革玛拉问：经上岂不说「我从起头并未曾在隐密处说话」？答：那是指聚学的日子，众人来听讲，那时当众教导妥拉正合宜；如此这节经文也合于拉比犹大·哈纳西的意见。
革玛拉问：经上岂不是记着：「我从起头并未曾在隐密处说话」（《以赛亚书》48:16）吗？这暗示妥拉当公开教导宣扬。
The Gemara asks: But isn’t it written: “From the beginning I have not spoken in secret” (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public?
革玛拉答：那节经文指的是 聚学 的日子，就是以禄月和亚达月里聚集研读妥拉的时候，那时许多人前来听妥拉讲论。
The Gemara answers: That verse is referring to the days of the kalla, the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses.
在这段时候，向众人教导妥拉不但是许可的，而且是值得提倡的。
During this time, it is not only permitted but even recommended to teach Torah to the masses.
这样，这节经文也可以照 拉比犹大·哈纳西 的意见来解释。
In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.
拉比希亚如何解「你大腿圆润好像美玉」？他不以为指妥拉，而是指施舍与仁爱之事，这些当然该私下去做。
革玛拉问：那么 拉比希亚 对这节经文「你大腿圆润好像美玉」又怎么办呢？
The Gemara asks: And what did Rabbi Ḥiyya do with this verse: “Your rounded thighs are like jewels”?
《雅歌》7:1（希伯来本 7:2）。
他是怎样理解的？
How did he understand it?
这节经文暗示妥拉必须隐藏在学堂里，不可在市集上宣扬。
This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace.
革玛拉解释：他不把这节经文解作指妥拉，而是解作指施舍和仁爱之事，这些自然该私下去做。
The Gemara explains: He interprets it not as a reference to Torah, but as referring to acts of charity and loving-kindness, which should certainly be performed in private.
由此事看来，以色列地的斥责似乎是三十日而不是七日。革玛拉答：不足为证，拉比犹大·哈纳西身为纳西，纳西的斥责更重。
这件事似乎表明，以色列地的人所施的斥责为期三十日，而不是七日。
This incident demonstrates that, apparently, admonition of those who live in Eretz Yisrael lasts for thirty days and not for seven days.
革玛拉答：这并不是确证，因为 拉比犹大·哈纳西 是 纳西。
The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the Nasi.
公议会之 纳西 的斥责与别人的斥责不同，就是更重。
The admonition of the Nasi of the Sanhedrin is different i.e., more severe, than the admonition of anyone else.
在巴比伦，斥责只有一日，如撒母耳与流亡领袖玛尔乌克瓦之事：研读律法时后者在前者面前相隔四肘而坐，审案时则反过来；但人们在席上为他压低一处，让他审案时也能听到对方讲妥拉。
革玛拉问：我们在巴比伦的斥责为期多久？
The Gemara asks: And how long is our admonition in Babylonia?
革玛拉答：只有一日，如 撒母耳 与流亡领袖 玛尔乌克瓦 的事例所示。
The Gemara answers: It is only one day, as in the case involving Shmuel and the Exilarch Mar Ukva.
他们坐下研读 哈拉哈 的时候，玛尔乌克瓦 坐在 撒母耳 面前，相隔四肘，以示尊敬。
When they would sit and study halakha, Mar Ukva would sit before Shmuel at a distance of four cubits as a sign of respect.
玛尔乌克瓦 把 撒母耳 当作自己的老师看待，因为 撒母耳 在妥拉的事上远比他伟大。
Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters.
他们一同坐堂审案的时候，撒母耳 坐在 玛尔乌克瓦 面前，相隔四肘，因为 玛尔乌克瓦 是流亡领袖，又是首席法官。
And when they would sit together in judgment, Shmuel would sit before Mar Ukva at a distance of four cubits because Mar Ukva was the Exilarch and the chief judge.
不过人们会在 玛尔乌克瓦 所坐的席子上为他压低一处，他就坐在那里，好叫他们审案时他仍能听到 撒母耳 所讲的妥拉。
But they would lower a place for Mar Ukva in the matting upon which he sat, and he would sit on it so that he could hear Shmuel’s words of Torah even when they were engaged in judgment.
「压低一处」：照 拉希注，在席上为他挖低一块，使他坐得较低、靠近撒母耳。
玛尔乌克瓦每日送撒母耳回住处；一日他忙于案件，没察觉对方反倒跟在后面送他到家，并请他放自己回去。他明白对方受了冒犯，便自守受斥责之礼一日。
玛尔乌克瓦 每天都送 撒母耳 回他的住处，就像学生向老师表示尊敬那样。
Every day, Mar Ukva would accompany Shmuel to his lodgings, in the manner that a student would show honor toward his teacher.
有一天，玛尔乌克瓦 全神贯注在一件交给他审理的案子上，没有察觉 撒母耳 正跟在他后面走，因他身为流亡领袖而向他表示尊敬。
One day, Mar Ukva was so heavily preoccupied with a case that had been brought before him for judgment that he did not realize that Shmuel was walking behind him to show him respect due to his position as the Exilarch.
玛尔乌克瓦 到了家，撒母耳 对他说：我送你到这里，你还不满足吗？
When Mar Ukva reached his home, Shmuel said to him: Is it not enough for you that I accompanied you until here?
请老师免了我这份义务，好让我回家去吧。
Release me, Master, from my obligation, so that I may return home.
玛尔乌克瓦 明白 撒母耳 把这事放在心上，觉得受了冒犯。
Mar Ukva understood that Shmuel had taken the matter to heart and was insulted.
于是他自行处罚，像受了斥责的人一样守了一日。
Therefore, he conducted himself as if he had been admonished, for one day as a self-imposed punishment.
一个妇人伸着腿坐在路边筛大麦，不给过路的学者让路；学者说「这妇人何等无礼」。拉夫纳赫曼问她是否亲耳听到「绝罚」一词，她说没有，便叫她守斥责一日。
有这样一件事：一个妇人伸着腿坐在路旁，正在筛大麦。
It was related that a certain woman was sitting alongside a path with her leg extended while she was sifting barley.
一位妥拉学者从这条路上经过，她却没有给他让路，没有把腿收回来给他腾出地方。
A Torah scholar passed by her on this path, but she did not yield to him and move her leg to make room for him.
他说：那妇人何等无礼！
He said: How rude is that woman!
那妇人来到 拉夫纳赫曼 面前，问这句话是否当算作绝罚。
The woman came before Rav Naḥman to ask if this statement should be deemed as excommunication.
他对她说：你可曾听见「绝罚」这个词确实从他口中说出来？
He said to her: Did you hear the word excommunication explicitly issue from his mouth?
「绝罚」原文作 shamta。
她对他说：没有。
She said to him: No.
他对她说：既然这样，你去守斥责一日吧，因为看来那位妥拉学者只是要斥责你。
He said to her: If this is the case, then go and observe an admonition for one day, as it appears that the Torah scholar sought only to admonish you.
祖特拉·巴尔·托维亚在拉夫犹大面前读经，读到「以下是大卫末了的话」，便问：既有末了的话，就有起初的话，起初的话是什么？前文只提大卫的诗歌，没有提他的话。
祖特拉·巴尔·托维亚 有一次在 拉夫犹大 面前诵读圣经的一段。
§ Zutra bar Toviyya was once reading the portion of the Bible before Rav Yehuda.
读到「以下是大卫末了的话」（《撒母耳记下》23:1）这节经文的时候，祖特拉·巴尔·托维亚 对 拉夫犹大 说：既然经上记着这是 大卫 末了的话，可以推知也有起初的话。
When he reached the verse: “Now these are the last words of David” (II Samuel 23:1), Zutra bar Toviyya said to Rav Yehuda: If it is written that these are the last of David’s words, by inference there are first words as well.
若是这样，大卫 起初的话是什么呢？
If this is the case, what are these first words of David?
在此之前，经上只提到 大卫 的诗歌，没有提到他的话。
Prior to this, it mentions only David’s song, but not his words.
拉夫犹大默不作声；祖特拉·巴尔·托维亚再问一遍，他便说：你以为不懂这节经文的人就不是伟人吗？前者明白他受了冒犯，自守受斥责之礼一日。
拉夫犹大 默不作声，一句话也没有对他说。
Rav Yehuda remained silent and said nothing to him.
祖特拉·巴尔·托维亚 以为 拉夫犹大 没有听见他的话，就第二次对他说：既然经上记着这是 大卫 末了的话，可以推知也有起初的话。
Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he then said to him a second time: If it is written that these are the last of David’s words, by inference there are first words as well.
若是这样，大卫 起初的话是什么呢？
If this is the case, what are these first words of David?
他对他说：你以为怎样？
He said to him: What do you think?
你以为凡不懂这节经文意思的人，就不是伟人吗？
Do you think that anyone who does not know the meaning of this verse is not a great man?
你为什么偏要强调我不知道你这问题的答案？
Why are you stressing the fact that I do not know the answer to your question?
祖特拉·巴尔·托维亚 明白 拉夫犹大 把这事放在心上，觉得受了冒犯。
Zutra bar Toviyya understood that Rav Yehuda had taken the matter to heart and was insulted.
于是他自行处罚，像受了斥责的人一样守了一日。
Therefore, he conducted himself as if had been admonished for one day as a self-imposed punishment.
革玛拉自己来答：大卫起初的话就是《撒母耳记下》22:1「他向耶和华念这诗」的那首诗，因为那首诗也被称为「话」。
革玛拉问：如今既然说到这个问题，经文既提到 大卫 末了的话，可以推知也有起初的话。
The Gemara asks: But now that we have come to discuss this issue, since the verse mentions David’s last words, by inference there are also first words.
那么 大卫 起初的话是什么呢？
What then are these first words of David?
革玛拉答：起初的话就是：「耶和华救大卫脱离一切仇敌和扫罗之手的那日，他向耶和华念这诗」（《撒母耳记下》22:1），因为那首诗也被称为「话」。
The Gemara answers: The first words are: “And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul” (II Samuel 22:1), as that song is also referred to as words.
和合本作「念这诗」；希伯来原文作「说这诗的话」（אֶת דִּבְרֵי הַשִּׁירָה הַזֹּאת），所以说那首诗也称为「话」。
圣者责问大卫：你竟为扫罗的倒下唱诗？你若是他、他若是你，我早为他灭掉许多个你了；他的王权虽已定为不得延续，论个人却远比你伟大。
革玛拉阐释说：圣者——愿他受称颂——对 大卫 说：大卫，你为 扫罗 的倒下唱诗吗？
The Gemara elaborates: The Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul?
你若是 扫罗，他若是 大卫，我早就为他的缘故灭掉许多个 大卫 了。
Had you been Saul and he were David, then I would have destroyed many Davids before him.
我虽然定了 扫罗 的王权不得延续，但论他个人，他远比你伟大、远比你重要。
Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.
对这责备的回应见于《诗篇》第七篇诗题「大卫指着便雅悯人古实的话，向耶和华唱的流离歌」：古实就是扫罗，称「古实」是说他以行为出众，如同古实人以肤色显明；「流离歌」暗指为他败亡唱颂歌的错误。
对这责备的回应就在经文里，如经上记着：「大卫指着便雅悯人古实的话，向耶和华唱的流离歌」（《诗篇》7篇诗题）。
The response to this admonishment is found in the verse, as it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite” (Psalms 7:1).
英译标作《诗篇》7:1，即希伯来本把诗题算作第一节；和合本诗题不计节数。
古实是他的名字吗？
Is Cush his name?
扫罗 才是他的名字。
Saul is his name.
其实这是一个称号，意思是：古实人——就是东非古国古实的人——以黑皮肤显得与众不同；同样，扫罗 以他的行为显得与众不同，因为他全然公义，行了许多善事。
Rather, this is a designation that indicates: Just as a Cushite, a native of the ancient kingdom of Cush in eastern Africa, is distinguished by his dark skin, so too, Saul was distinguished by his actions, as he was absolutely righteous and performed many good deeds.
所以 大卫 用「流离歌」这个词，暗指他为 扫罗 的败亡唱颂歌所犯的错误。
Therefore, David uses the word shiggaion as an allusion to the error [shegia] that he had made when he sang a song of praise over Saul’s downfall.
「流离歌」原文 שִׁגָּיוֹן，与「错误」שְׁגִיאָה 音近，故有此解。
同样可解「米利暗和亚伦因摩西所娶的古实女子就毁谤他」：她名叫西坡拉，称「古实女子」是说她以行为出众。又「古实人以伯米勒」实即西底家，也是以义行出众。
革玛拉指出：同样，你可以解释这节经文：「摩西娶了古实女子为妻。米利暗和亚伦因他所娶的古实女子就毁谤他」（《民数记》12:1）。
The Gemara notes: Similarly, you can explain the verse: “And Miriam and Aaron spoke against Moses due to the Cushite woman whom he had married, for he had taken a Cushite woman” (Numbers 12:1).
英译语序作「米利暗和亚伦因摩西所娶的古实女子就毁谤他，因为他娶了古实女子」；这里照和合本原句，两分句次序与英译相反。
她的名字是古实女子吗？
But is her name Cushite?
西坡拉 才是她的名字。
Zipporah is her name.
其实，正如古实人以黑皮肤显得与众不同，西坡拉 也以她的行为显得与众不同。
Rather, just as a Cushite is distinguished by his dark skin, so too, Zipporah was distinguished by her actions.
革玛拉接着说：同样，你可以解释这节经文：「古实人以伯米勒……听见」（《耶利米书》38:7）。
The Gemara continues: Similarly, you can explain the verse: “Now when Ebed-Melech the Cushite heard” (Jeremiah 38:7).
他的名字是古实人吗？
Is his name Cushite?
西底家 才是他的名字。
Zedekiah is his name.
革玛拉把以伯米勒视为西底家王的别称。
其实，正如古实人以黑皮肤显得与众不同，西底家 也以他的义行显得与众不同。
Rather, just as a Cushite is distinguished by his dark skin, so too, Zedekiah was distinguished by his righteous actions.
同样可解《阿摩司书》「以色列人哪，我岂不看你们如古实人吗」：他们名叫以色列，称「古实人」是说以色列人以行为出众，与列国不同。
同样，你可以解释这节经文：「以色列人哪，我岂不看你们如古实人吗？」（《阿摩司书》9:7）。
Similarly, you can explain the verse: “Are you not as much Mine as the children of the Cushites, O children of Israel?” (Amos 9:7).
英译作「以色列人哪，你们不也像古实人的子孙一样属我吗？」，与和合本措辞略异，意思相通。
他们的名字是古实人吗？
Is their name Cushite?
以色列才是他们的名字。
Israel is their name.
其实，正如古实人以黑皮肤显得与众不同，犹太民众也以他们的行为显得与众不同，与列国全然不同。
Rather, just as a Cushite is distinguished by his dark skin, so too, the Jewish people are distinguished by their actions, and they are different from all the other nations.
既提到大卫末了的话，革玛拉接着解那段经文：拉比撒母耳·巴尔·纳赫马尼奉拉比约拿单之名说，「得居高位之人」是指高举悔改之轭的人，因「高位」与「轭」在希伯来文里辅音相同。
既然提到了 大卫 末了的话，革玛拉就接着解释那段经文里的其他用语。
§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage.
拉比撒母耳·巴尔·纳赫马尼 奉 拉比约拿单 之名说：经上记着：「耶西的儿子大卫的话，那得居高位之人的话」（《撒母耳记下》23:1），这是什么意思？
Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What is the meaning of that which is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high [al ]” (II Samuel 23:1)?
和合本作「耶西的儿子大卫得居高位」；这里照革玛拉读法，原文两次用「话」（נְאֻם）。
意思是这样：这是 耶西 的儿子 大卫 的话，他高举了悔改之轭，因为他以自己的行为教人知道悔改的能力。
It means as follows: The saying of David, son of Yishai, who raised the yoke of [ulla] repentance, as through his actions he taught the power of repentance.
「高位」一词和「轭」一词，在希伯来文里由相同的辅音组成。
The word al, on high, and the word ulla are comprised of the same consonants in Hebrew.
「高位」原文 עָל，「轭」原文 עֻלָּה，两词辅音同为 ע、ל。
续解「治理人的，必须是义人」：拉比阿巴胡说，这是神说：我治理人，谁治理我？是义人——我颁下谕令，义人能把它废去。
那段经文接着说：「以色列的神说，以色列的磐石晓谕我：治理人的必须是义人，敬畏神执掌权柄」（《撒母耳记下》23:3）。
The passage continues: “The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God” (II Samuel 23:3).
这里照革玛拉读法。和合本作：「以色列的神、以色列的磐石晓谕我说：那以公义治理人民的，敬畏神执掌权柄」。
革玛拉问：这节经文在说什么？
The Gemara asks: What is this verse saying?
它是什么意思？
What does it mean?
拉比阿巴胡 说：经文是这样说的：以色列的神说，以色列的磐石晓谕我：我虽治理人，谁治理我呢？
Rabbi Abbahu said: This is what the verse is saying: The God of Israel said, the Rock of Israel spoke to me: Although I rule over man, who rules over Me?
是义人。
It is a righteous person.
怎么能说义人治理神呢——容我们这样说？
How is it possible to say that a righteous person rules over God, as it were?
因为我神颁下谕令，义人却能把它废去。
As I, God, issue a decree and the righteous person nullifies it.
同样，「在大卫手下作勇士的」一节，拉比阿巴胡说这不是人名，而是他大能作为的名称，描写他的善行。
同样，那里经文说：「在大卫手下作勇士的，记在下面：他革扪人约设巴设，又称伊斯尼人亚底挪，他是军长的统领，一时击杀了八百人」（《撒母耳记下》23:8）。
Similarly, the verse states there: “These are the names of David’s warriors; Josheb-Basshebeth a Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II Samuel 23:8).
英译直译作「这些是大卫勇士的名字」，与「这些是大卫大能作为的名称」只差一字之读；和合本作「在大卫手下作勇士的，记在下面」。
革玛拉问：这节经文在说什么？
The Gemara asks: What is this verse saying?
拉比阿巴胡 说：经文是这样说的：这些是 大卫 大能作为的名称。
Rabbi Abbahu said: This is what the verse is saying: These are the names of the mighty actions of David.
这些说法不当读作人名，而当读作对 大卫 善行的描述。
These expressions should not be read as names of people but instead as descriptions of David’s good deeds.
「约设巴设」表示大卫在学堂里不坐枕垫褥子，而像学生一样坐在地上；他的老师睚珥人以拉在世时坐垫讲学；老师死后他继任教导众贤，仍坐地上，不肯自居为以色列之师。
「约设巴设」表示：大卫 在学堂里坐着的时候，不像要人通常那样坐在枕垫和褥子上。
Josheb-Basshebeth [yoshev bashevet] indicates that when David would sit [yoshev] in the study hall, he would not sit upon pillows and cushions, as an important person ordinarily would.
「约设巴设」原文 יֹשֵׁב בַּשֶּׁבֶת，字面是「坐在座位上的」，故以「坐」为解。
而是像学生中的一员一样坐在地上。
Rather, he would sit on the ground like one of the students.
大卫 的老师 睚珥人以拉 在世的时候，他教导众贤是坐在枕垫和褥子上的。
For as long as David’s teacher, Ira the Jairite, was alive, Ira would teach the Sages while sitting on pillows and cushions.
睚珥人以拉 去世以后，由 大卫 教导众贤，而他教导时是坐在地上的。
When Ira passed away, David would teach the Sages, and he did this while sitting on the ground.
众人对他说：老师应当坐在枕垫和毯子上。
They said to him: Master, you should sit upon pillows and blankets.
他不接受他们的建议，因为他存心谦卑，不愿显得像是犹太民众的老师。
He did not accept their suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.
「他革扪人」：拉夫说，圣者对大卫说，你既自卑，就要像我；我颁下谕令，你凭义能把它废去。
这节经文称 大卫 为「他革扪人」；拉夫 说：圣者——愿他受称颂——对他说：你既然自己谦卑，如今你就要像我一样。
In this verse, David is described as “a Tahchemonite [taḥkemoni].” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be you now like Me [tehe kamoni].
「他革扪人」原文 תַּחְכְּמֹנִי，与「你要像我」תְּהֵא כָּמוֹנִי 音近。
怎么说呢？
How so?
因为我颁下谕令，你凭着你的义，能把它废去。
As I issue a decree, and you, owing to your righteousness, may nullify it.
「军长的统领」指神对大卫说，你将居三位先祖之首；「伊斯尼人亚底挪」指他研读妥拉时柔软如虫，出征时坚硬如树。
这里又称 大卫 为「军长的统领」，因为神对他说：你将是三位先祖之首。
David is also described here as “chief of the captains [rosh hashalishim]” because God said to him: You will be the head [rosh] of the three [sheloshet] Patriarchs.
「军长的统领」原文 רֹאשׁ הַשָּׁלִשִׁי，「统领」字面是「首」，「军长」与「三」（שְׁלֹשֶׁת）同根，故作此解。
「又称伊斯尼人亚底挪」：这暗指 大卫 坐着研读妥拉的时候，使自己柔软如虫；出去打仗的时候，却使自己坚硬刚强如树。
“The same was Adino the Eznite”; this alludes to the fact that when David would sit and occupy himself with Torah, he would make himself soft [me’aden] as a worm, and when he would go out to war, he would make himself hard and strong as a tree [etz].
「亚底挪」与「使自己柔软」（מְעַדֵּן）音近，「伊斯尼」与「树」（עֵץ）音近。
「一时击杀了八百人」：大卫射一支箭就杀八百人；他却为所缺的两百人叹息，因为妥拉应许「一人焉能追赶千人」。
「一时击杀了八百人」这话，意思是他向空中射出一支箭，就用它一时杀了八百人。
The expression: “Against eight hundred people, which he slew at one time,” means that he would throw an arrow in the air and with it kill eight hundred people at one time.
大卫 却为那缺少的两百人叹息，那是妥拉的应许未得成全之处，如经上记着：「一人焉能追赶千人」（《申命记》32:30）。
And David would sigh over the two hundred who were missing from fulfillment of the Torah’s promise, as it is written: “How should one man chase a thousand” (Deuteronomy 32:30).
和合本原句：「若不是他们的磐石卖了他们，若不是耶和华交出他们，一人焉能追赶他们千人？」
天上的声音说明应许未全成就的缘故：大卫一生行正，只除了赫人乌利亚那件事；若无此罪，妥拉的一切应许都会在他身上全然成就。
有天上的声音出来，说明这应许为何没有全然成就：「因为大卫除了赫人乌利亚那件事，都是行耶和华眼中看为正的事，一生没有违背耶和华一切所吩咐的」（《列王纪上》15:5）。
A Divine Voice issued forth and said by way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, save only the matter of Uriah the Hittite” (I Kings 15:5).
大卫 若没有犯这罪，妥拉里提到的一切应许都会借着他全然成就。
Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.
（下接 17a）革玛拉回到禁令的律例，引出一条传述：亚柯村的拉比坦胡姆经拉比雅各·巴尔·阿哈传自拉比西姆莱；或说经拉夫胡纳传述；或说就是后者本人所说。
革玛拉回到禁令的 哈拉哈，提到亚柯村的 拉比希亚之子拉比坦胡姆 说，拉比雅各·巴尔·阿哈 说，拉比西姆莱 说；也有人说这传统是这样传下来的：拉比坦胡姆 说，拉夫胡纳 说；另有人说是 拉夫胡纳 本人说的，并无传述的链条：「……」
The Gemara returns to the halakhot of ostracism and mentions that Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said that Rabbi Ya’akov bar Aḥa said that Rabbi Simlai said, and some say that this tradition was transmitted in the following manner: Rabbi Tanḥum said that Rav Huna said, and others say that Rav Huna himself made this statement without the chain of transmission:
「亚柯村」英译作 village of 亚柯（כְּפַר עַכּוֹ）。