← 节仪卷总目·第二章 不可讲解
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 8 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。
革玛拉答：节后须在耶路撒冷住过一夜，到早晨才可离开，因为经上论逾越节羔羊的律法之后写着：「次日早晨就要回到你的帐棚去。」
革玛拉答：人在节期之后的那一夜住过了，到早晨才可以离开耶路撒冷，因为经上紧接着逾越节羔羊的律法写着：「次日早晨就要回到你的帐棚去」（申命记 16:7）。
The Gemara answers: One may leave Jerusalem only in the morning, after staying there for the night following the Festival, as it is written following the laws of the Paschal offering: “And you shall turn in the morning and go to your tents” (Deuteronomy 16:7).
原文直作「早晨你要转身回到你的帐棚去」；和合本作「次日早晨」，意思相同。
革玛拉引密释纳：七七节 若落在安息日前一日，希列学派 说「它没有宰牲日」。莫非是说它根本没有补献之日？答：不是，是说它不需要宰牲日。
我们在密释纳里学过：七七节 若落在安息日前一日，沙迈学派 说：宰牲日在安息日之后；希列学派 说：它没有宰牲日。
§ We learned in the mishna: If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat; and Beit Hillel say: It does not have a day of slaughter.
这岂不是说它全然没有宰牲日，就是说该在 七七节 当天献的祭，没有补献之日吗？
What, is it not that it does not have a day of slaughter at all; i.e., there are no days of redress for an offering that was meant to be sacrificed on the festival of Shavuot itself?
革玛拉驳道：不是，希列学派 的意思是它不需要宰牲日。
The Gemara rejects this: No, Beit Hillel means that it does not require a day of slaughter.
革玛拉问：若只是教导各样祭物都在当天献，两家早在前一条密释纳里争过节日能否献燔祭、能否按手了，何必换个说法重述这场争论？
革玛拉问：那么这是要教导我们什么？教导我们一切祭物都在当天献吗？
The Gemara asks: And what does this teach us; that all offerings are sacrificed on their day?
可是他们早已为此争过一次了，正如我们在一条密释纳里学过的：沙迈学派 说：节日可以献酬恩祭，但不可在它们身上按手。
But they have already disputed this once, as we learned in a mishna: Beit Shammai say: One may bring peace-offerings on a Festival but one may not place his hands on them.
燔祭却全然不可献；希列学派 说：酬恩祭可以献，燔祭也可以献，而且两样都要按手。
However, one may not bring burnt-offerings at all; and Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them.
为什么要换个说法重述这场争论呢？
Why is it necessary to restate this argument in different terms?
革玛拉答：两处都有必要。若只教了前一处，我们会以为 沙迈学派 禁在节日献燔祭，只因次日还能补献；七七节 落在星期五、次日不能献祭时，他们或许同意节日当天就献。所以须说明他们在两种情形都持同一主张。
革玛拉答：这是必要的。因为密释纳若只教了我们这一种情形，就是 沙迈学派 禁止在节日献燔祭，我们或许会说：沙迈学派 说这话是就这种情形而言，就是平常的节日、次日是平日，因为这些燔祭可以在次日献，就是在节日之后的宰牲日献；但在那里，七七节 落在星期五，次日不能献祭，你或许会说他们同意 希列学派，燔祭应当在节日当天献。
The Gemara answers: It is necessary, for had the mishna taught us only this case, that Beit Shammai prohibits bringing burnt-offerings on a Festival, we might have said: It is with regard to this case, a regular Festival followed by a weekday, that Beit Shammai state their opinion, because it is possible to sacrifice these burnt-offerings on the following day, on the day of slaughter after the Festival; but there, with regard to a Shavuot that occurs on a Friday, when one cannot sacrifice offerings on the following day, you might perhaps say that they agree with Beit Hillel that the burnt-offerings should be sacrificed on the Festival itself.
所以必须说明 沙迈学派 在两种情形的主张都一样。
It was therefore necessary to state that Beit Shammai’s view is the same in both cases.
反过来也一样：若只教了后一处，我们会以为 希列学派 主张节日当天献，只因次日是安息日不能献；平常节日次日是平日，他们或许同意对方。所以密释纳须两处都说明。至于照这一家看节期有没有补献之日，问题仍悬而未决。
反过来也一样：密释纳若只教了我们那一种情形，就是安息日之后没有宰牲日，我们或许会说：希列学派 说祭物应当在节日当天献，是就那种情形而言，因为次日是安息日，不能在次日献；但在这里，平常的节日、次日是平日，你或许会说他们同意 沙迈学派。
The reverse also applies: And had it taught us only that case, that there is no day of slaughter after Shabbat, we might have said: It is with regard to that case that Beit Hillel state their view, that the offerings should be sacrificed on the Festival itself, because it is not possible to sacrifice them on the following day, which is Shabbat; but here, on a regular Festival followed by a weekday, you might say that perhaps they agree with Beit Shammai.
所以密释纳必须两种情形都说明。
It is therefore necessary for the mishna to specify both cases.
这样，照 希列学派 的意见 七七节 有没有补献之日，这个问题仍然没有解决。
The question of whether there are days of redress for Shavuot according to Beit Hillel therefore remains unresolved.
革玛拉引另一条教导：在逾越节七日、住棚的八日、七七节 的节日没有献节期酬恩祭的，就不能再献。这岂不表明它没有补献之日？驳：「节日」指宰牲日。追问：那至少可证宰牲日只有一日？答：措辞当改作「诸宰牲日」。
革玛拉提议：来听另一处的证据：在逾越节七日、或在 住棚节 八日、或在 七七节 的头一个节日没有献节期的酬恩祭守节的人，就不可再献祭守节了。
The Gemara suggests: Come and hear a proof from a different source: One who did not celebrate by sacrificing the peace-offerings of the Festival on the seven days of Passover, or on the eight days of the festival of Sukkot, or on the first day of Shavuot may no longer celebrate and sacrifice those offerings.
革玛拉推论：这岂不是说，人若没有在 七七节 的节日当天献祭，这缺失就无法弥补，可见 七七节 没有补献之日吗？
The Gemara infers: Does this not mean that if one did not sacrifice on the Festival day of Shavuot itself, this lapse cannot be remedied, thereby demonstrating that there are no days of redress for Shavuot?
革玛拉驳道：不是，这里所说的「节日」指的是宰牲日，而不是节日本身。
The Gemara refutes this: No, the term Festival day is referring to the day of slaughter, rather than the Festival itself.
革玛拉随即反问：既然如此，至少可以从这里，就是从这条教导断定：宰牲日只有一日，而不是七日。
The Gemara immediately counters: If so, let us at least resolve from here, i.e., the mishna that there is only one day of slaughter and not seven days.
革玛拉驳道：可以说这条教导的措辞应当更正，不读作「宰牲日」，而读作「诸宰牲日」。
The Gemara rejects this: Say that the wording of the mishna should be corrected, so that instead of: A day of slaughter, it reads: Days of slaughter.
革玛拉再引 拉巴·巴尔·撒母耳 所传的一条 《巴拉伊塔》：妥拉叫人数日子来分别月朔为圣，也叫人数日子来分别 七七节 为圣；月朔按日计，就分别一日为圣，这个节期按周计，就分别一周为圣。推论：莫非这是从月朔类推？那么节期也该像月朔一样只有一日，没有补献之日。
革玛拉再提议：来听另一处的证据，因为 拉巴·巴尔·撒母耳 传授了这条 《巴拉伊塔》：妥拉说要数三十日，如经上所说：「一个整月」（民数记 11:20），然后献祭分别那月为圣。
The Gemara suggests further: Come and hear a proof from another source, as Rabba bar Shmuel taught the following baraita: The Torah said to count thirty days, as it is stated: “A month of days” (Numbers 11:20), and then sanctify the month with offerings.
原文作「一月之日」，系于「日」字，表示按日计数；和合本作「一个整月」。
妥拉又说要从逾越节起数日子，然后献祭分别 七七节 为圣，如经上所说：「共计五十天」（利未记 23:16）。
And the Torah also said to count days from Passover and then sanctify the festival of Shavuot with offerings, as it is stated: “You shall count fifty days” (Leviticus 23:16).
从这样相比，我们学到这条 哈拉哈：月朔怎样按它计数的单位分别为圣，就是分别一日为圣；七七节 也照样按它计数的单位分别为圣，就是分别足足一周为圣，如经上所说：「要满了七个整周」（利未记 23:15）。
From this comparison, we learn the following halakha: Just as the new month is sanctified for the unit of time by which it is counted, i.e., for one day, so too, Shavuot is sanctified for the unit of time by which it is counted, i.e., for one full week, as it is stated: “Seven complete weeks shall there be” (Leviticus 23:15).
和合本作「要满了七个安息日」；此处「安息日」指周，照革玛拉读法译作「七个整周」。
革玛拉由此推论：这岂不是说我们是从月份类推的吗？
The Gemara infers from this: Does this not mean that we learn from the month?
既然如此，我们也可以推知：月份的节期，就是月朔，只有一日；照样，七七节 也只有一日，没有补献之日。
If so, we can also learn that just as the festival of a month, the New Moon, is one day, so too Shavuot is only one day, without days of redress.
拉瓦 驳：难道 七七节 只数日子、不数周吗？阿巴耶 说过，数 初熟之捆 时数日子是诫命，数周也是诫命，经上又称之为「七个周之节」，可见它是按周计数而立的节期，补献之日也当有一周。
拉瓦 说：你怎能这样理解呢？
Rava said: And how can you understand it that way?
难道说 七七节 只数日子而不数周吗？
Is that to say that for Shavuot we count days but we do not count weeks?
阿巴耶 不是说过：数 初熟之捆 时，数日子是诫命，如经上所写：「到第七个安息日的次日，共计五十天」（利未记 23:16）；数周也是诫命，如经上所写：「你要计算七个七日：从你开镰收割禾稼时算起」（申命记 16:9）；经上又写着：「守 七七节」（申命记 16:10），表明这是一个借着数周而立的节期吗？
Didn’t Abaye say: It is a mitzva to count days, in the counting of the omer, as it is written: “Until the morrow of the seventh week, you shall count fifty days” (Leviticus 23:16); and it is also a mitzva to count weeks, as it is written: “Seven weeks you shall count for yourself, from when the sickle is first put to the standing corn” (Deuteronomy 16:9); and further, it is written: “The festival of weeks [shavuot]” (Deuteronomy 16:10), which indicates that it is a Festival that is established through a count of weeks?
利未记 23:16 原文作「第七个安息日」，此处「安息日」指周。申命记 16:9 和合本把两个「七」字相连称这段日子，今改述为「七个七日」，意思不变。申命记 16:10 和合本作「守」这节，节名原文直译「众周之节」。
所以，七七节 的补献之日应当照它的组成单位，延续一周。
Consequently, the days of redress for Shavuot should last a week, in accordance with its components.
拉比以利以谢·本·雅各 的学堂里有人教导：利未记论 七七节 先说「要宣告圣会，什么劳碌的工都不可做」，紧接着说「在你们的地收割庄稼」。哪个节期是既宣告圣会、又收割的呢？只能是这个节期。
拉比以利以谢·本·雅各 的学堂里有一位贤士这样教导：经上论 七七节 说：「当这日，你们要宣告圣会，什么劳碌的工都不可做」（利未记 23:21）；同一章里又说：「在你们的地收割庄稼」（利未记 23:22）。
§ In the school of Rabbi Eliezer ben Ya’akov, a Sage taught the following: The verse states with regard to Shavuot: “And you shall make a proclamation on this very day, it shall be a holy convocation, you shall do no kind of laborious work” (Leviticus 23:21), and it states in the same chapter: “And when you reap the harvest of your land” (Leviticus 23:22).
哪个节期是你既宣告圣会、又收割的，就是说，哪个节期落在收割的时节呢？
Which is the Festival on which you make a proclamation and also reap, i.e., which Festival occurs in the harvest season?
你必须说，就是 七七节。
You must say it is the festival of Shavuot.
革玛拉分析：这话指的是何时？节日当天不可收割，所以必是指补献之日，就是宰牲诸日：那些日子是平日，可以收割，却仍带着节期的意味。
革玛拉分析这条教导：这到底是指什么时候呢？
The Gemara proceeds to analyze the teaching: When exactly does this refer to?
若说是指节日当天，节日可以收割吗？
If we say it is referring to the Festival day itself, is it permitted to reap on a Festival?
节日禁止平常的劳作，这是显然的。
Obviously, ordinary work is prohibited on Festivals.
那么，岂不是指补献之事吗？
Rather, is it not referring to the issue of redress?
就是说，经文所说的是那些可以补献节期祭物的日子，就是宰牲诸日；那些日子是平日，人确实可以收割，而它们仍带着节期的意味。
In other words, it speaks of those days on which redress can be made for the offerings of the Festival, i.e., the days of slaughter, on which one may indeed reap because they are regular weekdays, and they nevertheless have a festive quality.
（下接叶十八正）革玛拉说明两条教导都有必要：若只有 拉比以利亚撒 引述的那条从逾越节类推的证据，我们会以为 七七节 的补献之日也像逾越节那样禁止劳作；所以还要教导 拉比以利以谢·本·雅各 的话，表明这些日子可以收割，因为它们是平日。反过来，若只从后者的话学……
革玛拉评论说：虽然 拉比以利亚撒 引 拉比奥沙亚 的那条教导已经说了，就是 七七节 补献的 哈拉哈 是从与逾越节相比推出来的，却仍有必要把 拉比以利以谢·本·雅各 的教导也说出来；因为我们若只学了 拉比以利亚撒 引 拉比奥沙亚 的那条证据，我就会这样说：逾越节的补献之日，凡不致造成无可挽回之损失的劳作都禁止，因为那些日子属于节期；照样，七七节 的补献之日也禁止劳作。
The Gemara comments: And even though the teaching that Rabbi Elazar said that Rabbi Oshaya said, that the halakha of the redress for Shavuot is derived from the comparison to Passover, was stated, it was nevertheless necessary to state the teaching of Rabbi Eliezer ben Ya’akov as well, for if we had learned only the proof that Rabbi Elazar said that Rabbi Oshaya said, I would say the following: Just as on the days of redress for the festival of Passover it is prohibited to perform any work that will not cause irretrievable loss, as they are part of the Festival, so too on the days of redress for Shavuot it is also prohibited to perform work.
所以还要教导我们 拉比以利以谢·本·雅各 的话：在这些带节期意味的日子里可以收割，因为它们是平日。
We are therefore taught the statement of Rabbi Eliezer ben Ya’akov as well, that on these festive days one may reap, as they are weekdays.
反过来，我们若只从 拉比以利以谢·本·雅各 的话学了这条 哈拉哈……
Conversely, if we had learned the halakha only from the words of Rabbi Eliezer ben Ya’akov,