← 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 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）单凭经文，还不知道补献之日共有几天；所以引 拉比以利亚撒 转述 拉比奥沙亚 的话，教导补献之日共有七天。
……我却不知道补献之日有多少天。
I would not know how many days of redress there are.
所以革玛拉借 拉比以利亚撒 引 拉比奥沙亚 所说的话教导我们：补献之日共有七天。
The Gemara therefore teaches us, from the statement that Rabbi Elazar said that Rabbi Oshaya said, that there are seven days of redress.
雷什·拉基什 另从节名立证：经上称 七七节 为「收割节」，而节日当天不可收割，可见所指的是节后可以收割的补献之日。
雷什·拉基什 另提一证说：单从这一日的名称——「又要守收割节」（出埃及记 23:16）——就可以推知：在哪一个节期里，人既守节又收割呢？
And Reish Lakish said, providing a different proof: From the very name of the day: “And the Festival of harvest” (Exodus 23:16), we can learn the following: On which Festival do you celebrate and harvest?
你必须说，是 七七节。
You must say it is Shavuot.
这究竟是在什么时候？
When exactly does this apply?
若说是在节日当天，节日里岂可收割？
If we say that it is on the Festival day itself, is harvesting permitted on a Festival?
岂不是指补献之日吗？
Rather, is it not referring to the day of redress?
拉比约哈难 驳他：照此推论，「收藏节」就该指 住棚节 节中日可以收藏，可是节中日只许做防止无可挽回之损失的工。所以「收藏节」「收割节」都只是指落在那一季节的节期。
拉比约哈难 对 雷什·拉基什 说：若是这样，那么论到「收藏节」（出埃及记 23:16），你也该照样说：在哪一个节期里有收藏呢？
Rabbi Yoḥanan said to Reish Lakish: However, if that is so, you should likewise say with regard to “the Festival of gathering” (Exodus 23:16): On which Festival is there gathering?
注：和合本出埃及记 23:16 作「又要守收割节……并要在年终收藏，就是从田里收完了庄稼，要守收藏节」。
你必须说，是 住棚节。
You must say it is the festival of Sukkot.
这究竟是在什么时候？
When exactly?
若说是在节日当天，节日里岂可做工？
If we say it is on the Festival day itself, is labor permitted on a Festival?
只能说是指节中日。
Rather, it is referring to the intermediate Festival days.
可是在节中日难道就可以做工吗？
But on the intermediate Festival days, too, is it permitted?
节中日只可做那些若耽搁了就会造成无可挽回之损失的工。
One may perform only work that, if neglected, would result in irretrievable loss.
所以你只能解释说：「收藏节」指的是一年中的时节，就是落在收藏时节的那个节期。
Rather, you must explain that “the Festival of gathering” is referring to the season of the year, i.e., the Festival that occurs during the time of gathering.
这里也是一样：「收割节」指的是落在收割时节的节期。
Here too: “The Festival of harvest” means a Festival that occurs during the time of harvest.
雷什·拉基什 并不反驳对方所说节中日不可随意做工，可见两人都认为节中日做工是妥拉所禁。
革玛拉评论：既然 雷什·拉基什 并不反驳 拉比约哈难 所说的话，从两人的话就可以推知：他们都认为节中日做工是妥拉所禁止的。
§ The Gemara comments: Since Reish Lakish does not dispute the accuracy of Rabbi Yoḥanan’s statement, it may be inferred from their statements that both of them hold that the performance of labor during the intermediate Festival days is prohibited by the Torah.
节中日禁止做工的经文出处：拉比约西亚 以「你要守除酵节……七天」的「守」字为否定诫命；拉比约拿单 认为这不合经文本义，改用由轻及重的推论：前后无圣日的头一日、第七日尚且禁止做工，前后都有圣日的节中日更该禁止。
革玛拉进而问：这些事是从哪里得来的？这禁令在经文上的出处何在？
The Gemara proceeds to ask: From where are these matters derived; what is the biblical source for this prohibition?
正如贤哲们所教导的：「你要守除酵节……七天」（出埃及记 23:15）。
As the Sages taught: “You shall observe the festival of Passover seven days” (Exodus 23:15).
注：和合本作「你要守除酵节，照我所吩咐你的，在亚笔月内所定的日期吃无酵饼七天」，此处节取；英译作 festival of Passover。
这教导节中日禁止做工，因为「守」字表示一条否定诫命；这是 拉比约西亚 的话。
This teaches that the performance of labor is prohibited during the intermediate Festival days, as “observe” denotes a negative commandment; this is the statement of Rabbi Yoshiyya.
注：英译拼作 Rabbi Yoshiyya，库里正式写法为 拉比约西亚（希伯来名同为 יאשיה）。「守」字表否定诫命：凡言「谨守」「当心」者，在塔木德的读法里都是一条「不可」的诫命。
拉比约拿单 说：不必如此立论，因为这与经文的字面本义不合。
Rabbi Yonatan says: This proof is not necessary, as it does not accord with the straightforward meaning of the verse.
而是从一条由轻及重的推论得出，如下：逾越节的头一日和第七日，前后都没有圣日——因为头一日之前、第七日之后都是平常日子——在这两日做工尚且被禁止；节中日前后都有圣日，就是节期的头一日和末一日，在这些日子做工岂不更该被禁止吗？
Rather, it is learned from an a fortiori inference, as follows: If the performance of labor on the first and seventh days of Passover, which are not preceded and followed by sanctity as the days before the first day and after the seventh day are weekdays, is nevertheless prohibited, is it not right that on the days of the intermediate Festival days, which are preceded and followed by sanctity, i.e., the first and last days of the Festival, the performance of labor should be prohibited?
革玛拉对这由轻及重的推论往复辩难：平日前后都有安息日，却可做工——平日没有附加祭；月朔有附加祭，却可做工——月朔不称「圣会」。节中日称为「圣会」，禁止做工合乎情理。
革玛拉质疑这一结论：创世的六日，就是一周中的平日，可以为证：这六日前后都有安息日的圣洁，在这些日子做工却是许可的。
The Gemara questions this conclusion: The six days of Creation, i.e., the days of the week, shall prove this, since they are preceded and followed by the sanctity of Shabbat, and yet the performance of labor on them is permitted.
革玛拉驳回这一难题：创世的六日是平常日子，没有附加祭，所以如此；节中日有附加祭，这些日子因此带有几分圣洁，你能对节中日也这样说吗？
The Gemara rejects this difficulty: What of the fact that the six days of Creation are regular weekdays on which there is no additional offering; can you say the same with regard to the intermediate Festival days, on which there is an additional offering, bestowing these days with a measure of sanctity?
革玛拉反驳说：月朔可以为证：月朔有附加祭，在那日做工却仍是许可的。
The Gemara counters this: The New Moon shall prove this, since it has an additional offering, and the performance of labor is nevertheless permitted on it.
革玛拉驳斥这一论证：月朔不称为「圣会」，所以如此；节中日称为「圣会」，你能对节中日也这样说吗？
The Gemara refutes this argument: What of the fact that the New Moon is not called “a holy convocation”; can you say the same with regard to the intermediate Festival days, which are called “a holy convocation”?
节中日既称为「圣会」，在其中禁止做工就合乎情理。
Since they are called “a holy convocation” it is logical that the performance of labor should be prohibited on them.
另一条 《巴拉伊塔》：加利利人拉比约西 从「什么劳碌的工都不可做」之后紧接「七日内要将火祭献给耶和华」推出节中日禁止做工；拉比阿奇瓦 则从「耶和华的节期……要宣告为圣会的」推出：头一日、末一日经上已另称「圣安息」，这节经文只能是讲节中日。
另一条 《巴拉伊塔》 论同一题目教导说：论到逾越节与 住棚节 的头一日，经上说：「什么劳碌的工都不可做」（利未记 23:35），接着说「七日内要将火祭献给耶和华」，这教导节中日禁止做工；这是 加利利人拉比约西 的话。
It is taught in another baraita concerning the same topic: With regard to the first day of Passover and Sukkot, the verse states: “You shall do no kind of laborious work” (Leviticus 23:35), followed by “seven days, you shall bring an offering made by fire to the Lord,” which teaches that the performance of labor is prohibited during the intermediate Festival days; this is the statement of Rabbi Yosei the Galilean.
注：「七日内要将火祭献给耶和华」见利未记 23:36。
拉比阿奇瓦 说：这不必要，因为那一章前面已经说了：「耶和华的节期，就是你们到了日期要宣告为圣会的，乃是这些」（利未记 23:4）。
Rabbi Akiva says: This is not necessary, since it is stated earlier in that chapter: “These are the appointed Festivals of the Lord, holy convocations, which you shall proclaim in their appointed season” (Leviticus 23:4).
这节经文说的是什么日子呢？
With regard to what is the verse speaking?
若是指节期的头一日，经上已经明说那日「为圣安息」（利未记 23:39）；若是指第七日，经上也已经说那日「为圣安息」（利未记 23:39）。
If it is referring to the first day of the Festival, it has already explicitly stated “a solemn rest” (Leviticus 23:39) with regard to that day; if it is referring to the seventh, it has already stated “a solemn rest” (Leviticus 23:39) with regard to that day as well.
注：和合本利未记 23:39 作「第一日为圣安息，第八日也为圣安息」；英译两处都引此节。
所以这节经文只能是讲节中日，教导你在节中日禁止做工。
Therefore, the verse can be speaking only of the intermediate Festival days, teaching you that the performance of labor is prohibited on them.
又一条 《巴拉伊塔》 引「你要吃无酵饼六日，第七日要……守严肃会，不可做工」：「第七日」前的「和」字把它与前六日连在一起，故六个节中日也禁止做工；那么是否连防止无可挽回之损失的工也一概不可做？
另一条 《巴拉伊塔》 教导说：经上说：「你要吃无酵饼六日，第七日要向耶和华你的神守严肃会，不可做工」（申命记 16:8）。
It is taught in another baraita: The verse states: “Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly for the Lord your God; on it, you shall do no work” (Deuteronomy 16:8).
既然如此：第七日既被禁止做工，六个节中日也就被禁止做工，因为「第七日」一语前的「和」字把它与前面的日子连在一起。
If so, just as the seventh day of the Festival is precluded from the performance of labor, so are the six intermediate Festival days precluded, since the word “and” in the phrase “and on the seventh day” connects it to the previous days.
注：和合本「第七日」前没有「和」字；希伯来原文作 וּבַיּוֹם הַשְּׁבִיעִי，首字母 ו 有「和」义，把第七日与前六日连起来。
若是这样，也许：第七日既被禁止做一切的工，六个节中日也就被禁止做一切的工，连那些可防止无可挽回之损失的工也在其内。
If so, perhaps: Just as the seventh day is precluded from the performance of all labor, so too the six intermediate days are precluded from the performance of all labor, even those whose performance prevents irretrievable loss.
经上说第七日「守严肃会」，字面是「止住」：唯独第七日一切的工都不可做，其余六日只禁某些工。经上既未指明，就把哪一日、哪种工可做或不可做，全交给了贤哲。
所以经上说：「第七日要……守严肃会」，字面是「止住」。
The verse therefore states: “And on the seventh day there shall be a solemn assembly,” literally, pause.
注：「严肃会」原文 עֲצֶרֶת，字根 עצר 有「止住、拘禁」之意。
这表明唯独第七日被禁止做一切的工，其余六日并不被禁止做一切的工，只是被禁止做某些工。
This indicates that the seventh day alone is precluded from the performance of all labor, but the other six days are not precluded from the performance of all labor but only from certain forms of work.
既然经上没有指明哪些工被禁止，经文就把这事全交给了贤哲，由他们告诉你哪一日禁止做工、哪一日许可，同样哪一种工禁止、哪一种工许可。
Since the Bible does not specify which types of work are prohibited, the verse has therefore entrusted the matter to the Sages exclusively, to tell you on which day work is prohibited and on which day it is permitted, and similarly which labor is prohibited and which labor is permitted.
密释纳说宰牲日可以致哀悼辞、禁食，为的是不坚持撒都该人「七七节 总在安息日之后」的主张。革玛拉引一事为难：亚历克萨 死在吕大，全以色列来为他致哀悼辞，拉比塔尔丰 却以那日是节日为由不许。
密释纳教导：在宰牲日，众人都可以致哀悼辞、禁食，为的是不坚持撒都该人的主张，他们说：七七节 总要落在安息日之后。
§ The mishna taught: All were permitted to eulogize and fast on the days of slaughter, in order not to uphold the opinion of the Sadducees, who would say: Shavuot must always occur after Shabbat.
革玛拉提出难题：可是岂不是有人说过：曾有一件事，亚历克萨 死在吕大，全以色列都聚集来为他致哀悼辞，拉比塔尔丰 却不许他们这样做，因为那天是 七七节 的节日？
The Gemara raises a difficulty: But wasn’t it stated: An incident occurred when Alexa died in Lod, and all of Israel gathered to eulogize him, but Rabbi Tarfon would not allow them do so because it was the Festival day of Shavuot?
那天不可能是节日本身，否则众人不会来致哀悼辞，所以是节期的宰牲日。分别在于：七七节 落在平日，宰牲日不在星期日，就当节日看待；七七节 逢安息日，宰牲日落在星期日，便不守为节日，以驳撒都该人。此后本卷转入洁净之礼，直至卷末。
革玛拉分析这段记载：你怎能想到那天竟是节日？
The Gemara analyzes this passage: Can it enter your mind to say that it was a Festival day?
若是节日，他们还会来吗？
If it had been a Festival day, would they have come?
他们断不会在节日当天聚集为人致哀悼辞。
Certainly they would not have assembled to eulogize someone on the Festival itself.
只能说：他们被禁止致哀悼辞，是因为那天是节期的宰牲日。
Rather, say that they were prohibited to eulogize because it was the Festival day of slaughter.
革玛拉答：这并不难解，因为这里，就是吕大那件事，说的是落在安息日之后的节期，它的宰牲日不落在星期日。
The Gemara answers: This is not difficult, since here, the incident in Lod, is referring to a Festival that occurs after Shabbat, whose day of slaughter does not fall on a Sunday.
注：照英译：吕大之事是 七七节 落在安息日以后的平日，宰牲日在平日，故当节日；密释纳说的是 七七节 逢安息日、宰牲日落在星期日的情形。
宰牲日因献节期的祭牲，保有几分 七七节 的圣洁，所以应视同节日。
The day of slaughter retains a measure of the sanctity of Shavuot through the offering of Festival offerings and should therefore be treated as a Festival.
那里，密释纳说的却是逢安息日的节期。
There, however, the mishna is referring to a Festival that occurs on Shabbat.
在那种情形下，宰牲日落在星期日，就不可当作节日来守，为的是驳斥撒都该人的见解。
Since in that case the day of slaughter occurs on a Sunday, it cannot be observed as a Festival, in order to counter the view of the Sadducees.
革玛拉讨论了许多与本卷主题无关的问题之后，现在开始讨论洁净之礼的题目，此后直到本卷结束都讨论这一题目。
After discussing many issues unrelated to the main topic of the tractate, the Gemara now begins to discuss the topic of ritual purity and will do so for the remainder of the tractate.
这些 哈拉哈 与朝圣节期相关，因为所有人都必须使自己洁净，才能进入圣殿献祭。
These halakhot are relevant to the pilgrim Festivals, as all are obligated to purify themselves in order to enter the Temple and sacrifice offerings.