← 节仪卷总目·第一章 众人都有义务
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 9 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。
阿巴耶 驳 拉夫约瑟：这是显而易见的，他凭什么让一些儿子成为懒于上去的罪人，另一些成为争先行诫命的勤勉者？
阿巴耶 对他说：这是显而易见的；他凭什么让其中一些儿子成为罪人——懒于上去，又让另一些成为勤勉的人——一有机会就急切去行诫命呢？
Abaye said to him: This is obvious; which of his sons would he render sinners, who are too lazy to ascend, and which of them would he render vigilant, eager to perform the mitzva at the first opportunity?
「一切的男丁」是要教导 另有人 所教的：拾狗粪供硝皮的、炼铜的、硝皮匠，都因身上有难闻的气味免于朝见；人们避开他们，他们不能与「一切的男丁」同上。
倒不如说，经文「一切的男丁」是为什么而来的呢？
Rather, for what purpose does the verse: “All your males,” come?
是要教导 另有人 所教导的。
It comes to teach that which Aḥerim taught.
有一条 《巴拉伊塔》 教导：另有人 说：拾狗粪的——就是收集狗粪交给硝皮匠鞣皮的人；炼铜的——就是把铜从渣滓中炼净的人；以及硝皮匠，都免于朝见的诫命，因为他们的行业使他们身上带着难闻的气味。
As it is taught in a baraita: Aḥerim say that a scrimper, one who gathers dog feces to give them to tanners for the purpose of tanning hides; a melder of copper, who purifies copper from dross; and a tanner of hides are all exempt from the mitzva of appearance, as their occupation inflicts upon them an unpleasant odor.
因为经上说：「一切的男丁」，表明只有能与你一切的男丁同上去的人，才有这义务，这些人除外。
As it is stated: “All your males,” which indicates that only one who is able to ascend with all your males is obligated, excluding these.
人们既避开与他们为伍，他们就不能与你一切的男丁同上去。
As people avoid their company, they cannot ascend with all your males.
密释纳：节中日所献的燔祭须出自俗物，酬恩祭可出自第二什一；逾越节首日的节期酬恩祭，沙迈学派 说须出自俗物，希列学派 说也可出自第二什一。
密释纳：人在节中日所献的燔祭，必须出自俗物，不可出自已成圣的财物，例如第二什一的钱。
Burnt-offerings that one sacrifices on the intermediate days of the Festival must come from non-sacred property, not from sacred property such as second-tithe money.
但酬恩祭可以出自第二什一，就是出自赎回第二什一所得、此后用来在耶路撒冷买食物的钱。
But the peace-offerings may be brought from the second tithe, i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem.
至于逾越节首日所献的节期酬恩祭，沙迈学派 说：必须出自俗物；希列学派 说：也可以出自第二什一。
With regard to the Festival peace-offering sacrificed on the first day of the festival of Passover, Beit Shammai say: It must come from non-sacred property, and Beit Hillel say: It may be brought even from the second tithe.
（续上）密释纳续说：以色列人可用许愿祭、甘心祭和牲畜什一尽欢乐之义务；祭司可用赎罪祭、赎愆祭、头生祭及酬恩祭的胸和腿来尽；但禽鸟和素祭都不算，因为只有吃肉才算欢乐。
一般而言，以色列人可用他们一年间所许的愿祭和甘心献的祭、留到节期献上的，来尽吃欢乐酬恩祭的义务；用牲畜什一也是一样。
In general, Israelites fulfill their obligation to eat peace-offerings of rejoicing with their voluntary vows and gift offerings donated during the year and sacrificed on the Festival; and likewise with animal tithes.
祭司可用赎罪祭和赎愆祭的肉、头生祭——因为这些祭都有一份归祭司——以及酬恩祭的胸和腿（这也是他们应得的）来尽欢乐的义务。
And the priests fulfill their obligation of rejoicing with the meat of sin-offerings and guilt-offerings and with firstborn offerings, as the priests receive a portion of these, and with the breast and thigh of peace-offerings, to which they are also entitled.
但他们不能用禽鸟来尽这义务，例如作赎罪祭的禽鸟，也不能用素祭，因为只有吃肉才算欢乐。
However, they do not fulfill their obligation with birds, e.g., a bird sacrificed as a sin-offering, nor with meal-offerings, as only the eating of meat constitutes rejoicing.
密释纳说节中日的燔祭可出自俗物，似乎推出节日当天的燔祭可出自第二什一。革玛拉问：为何如此？燔祭是义务之祭，一切义务之物都只能出自俗物。
密释纳说节中日所献的燔祭可以出自俗物，这就引出一个出人意料的结论：在节日当天，燔祭甚至可以出自第二什一。
When the mishna states that burnt-offerings sacrificed during the intermediate days of the Festival may come from non-sacred property, this leads to the surprising conclusion that on the Festival they may even come from the second tithe.
革玛拉问：为什么会这样呢？
The Gemara asks: Why should this be the case?
燔祭是义务之事，而有一条原则：凡祭物方面的义务之事，都只能出自专为此事而奉献的俗物，不能出自先前已为别事奉献的财物。
The burnt-offering is an obligatory matter, and there is a principle that any obligatory matter with regard to offerings may come only from non-sacred property that was consecrated expressly for this purpose alone, not from property that was previously consecrated for another purpose.
若说密释纳是教导燔祭只能在节中日献、节日当天根本不可献，那这密释纳合乎谁的见解？合乎 沙迈学派。
你若说，这是教导我们燔祭可以在节中日献上，在节日当天却根本不可献，那这条密释纳合乎谁的见解呢？
And if you would say that this teaches us that burnt-offerings may come, i.e., be sacrificed, on the intermediate days of the Festival, whereas on the Festival they may not come at all, in accordance with whose opinion is this mishna?
是合乎 沙迈学派 的见解。
It is in accordance with the opinion of Beit Shammai.
《节蛋卷》的密释纳载：沙迈学派 说节日可献酬恩祭但不按手，燔祭根本不献；希列学派 说两样都献，也按手。无名密释纳不大可能照前一派，因该派的判断不定为 哈拉哈。
因为我们在一条密释纳（《节蛋卷》叶十九正）里学过：沙迈学派 说：节日可以献上酬恩祭，但不在祭牲身上按手，因为在节日向牲畜按手是拉比律法所禁的。
As we learned in a mishna (Beitza 19a) that Beit Shammai say: One brings peace-offerings on a Festival, but one does not place his hands on them, as placing one’s hands on an animal on a Festival is prohibited by rabbinic law.
燔祭却根本不可献，因为燔祭不供人吃，而节日准许宰牲只为人的需要。
However, one may not sacrifice burnt-offerings at all, as they are not eaten, and slaughtering is permitted on a Festival only for human needs.
而 希列学派 说：酬恩祭和燔祭都可献上，也在它们身上按手。
And Beit Hillel say: One brings both peace-offerings and burnt-offerings, and one does place his hands on them.
一条无名的密释纳，不大可能照 沙迈学派 的见解，因为他们的判断不被定为 哈拉哈。
It is unlikely that an anonymous mishna would follow the opinion of Beit Shammai, whose rulings are not accepted as halakha.
革玛拉答：密释纳有缺文，应读作：还愿或甘心献的燔祭只在节中日献；朝见燔祭节日当天也献，但须出自俗物；欢乐酬恩祭可出自第二什一；逾越节首日的节期酬恩祭，两派各执一说。
革玛拉答：这条密释纳有缺文，它所教导的是这样：为还愿或作甘心祭所献的燔祭，可以在节中日献上。
The Gemara answers: This mishna is incomplete, and this is what it is teaching: Burnt-offerings brought as a fulfillment of one’s vow or as gift offerings may come on the intermediate days of the Festival.
但在节日当天不可献。
However, on the Festival itself they may not come.
而朝见燔祭在节日当天也可献，只是献的时候只能出自俗物，因为它是义务之祭。
And the burnt-offering of appearance comes even on the Festival, but when it comes, it may come only from non-sacred property, as it is obligatory.
欢乐酬恩祭甚至可以出自第二什一。
And peace-offerings of rejoicing may come even from the second tithe.
至于逾越节首日所献的节期酬恩祭，沙迈学派 说：只能出自俗物；希列学派 说：也可以出自第二什一。
And with regard to the Festival peace-offering brought on the first day of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.
有 《巴拉伊塔》 也这样教导，内容与上述补足后的密释纳全同。
有一条 《巴拉伊塔》 也这样教导：为还愿或作甘心祭所献的燔祭，可以在节中日献上。
That opinion is also taught in a baraita: Burnt-offerings brought as a fulfillment of one’s vow or as gift offerings may come on the intermediate days of the Festival.
但在节日当天不可献。
However, on the Festival itself they may not come.
而朝见燔祭在节日当天也可献，只是献的时候只能出自俗物。
And the burnt-offering of appearance comes even on the Festival, but when it comes it may come only from non-sacred property.
欢乐酬恩祭甚至可以出自第二什一。
And peace-offerings of rejoicing may come even from the second tithe.
至于逾越节首日所献的节期酬恩祭，沙迈学派 说：只能出自俗物；希列学派 说：也可以出自第二什一。
And with regard to the Festival peace-offering brought on the first day of the festival of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.
为何特指逾越节首日？拉夫阿施 说：限制只及于十五日的节期酬恩祭，不及于十四日的。十四日那份是逾越节羔羊不够一伙人吃时另加的酬恩祭，并非义务，大家都同意可用第二什一的钱买。
革玛拉问：逾越节首日所献的节期酬恩祭，有什么不同呢？
The Gemara asks: What is different about the Festival peace-offering brought on the first day of the festival of Passover?
拉夫阿施 说：特指日期，是要教导我们：十五日的节期酬恩祭，就是逾越节首日所献的朝圣节期祭物，确实有这个限制；十四日的节期酬恩祭却不受此限。
Rav Ashi said: This emphasis on the specific date teaches us that for the Festival peace-offering of the fifteenth, i.e., the pilgrimage Festival offerings brought on the first day of Passover, yes, this restriction applies; however, for the Festival peace-offering of the fourteenth, no, this limitation is not in force.
逾越节羔羊若对一伙人来说太小，他们就另加一份酬恩祭，好让人吃饱之后再吃逾越节羔羊。
If the Paschal lamb was too small for a group, they would bring an additional peace-offering so that the Paschal lamb could be eaten when one was full.
这份祭物称为尼散月十四日的节期酬恩祭。
This offering was called the Festival peace-offering of the fourteenth of Nisan.
这份祭物既非义务，大家都同意可以用第二什一的钱购买。
Since this offering is not obligatory, everyone agrees that it may be purchased with second-tithe money.