← 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 5 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。
承上文 拉夫阿施 的分辨作结：可见这位坦拿认为，十四日的节期酬恩祭不是妥拉所定的义务，所以连第二什一的钱也可以用来献。
可见他认为，尼散月十四日的节期酬恩祭不属妥拉律法所定，因此连用第二什一的钱也可以献。
Apparently, he holds that the Festival peace-offering of the fourteenth does not apply by Torah law, and therefore one may bring it even from second-tithe funds.
那则 《巴拉伊塔》 说希列学派许用第二什一献节期酬恩祭。革玛拉问：这是义务之事，义务之事只可出于俗物，何以许可？乌拉 答：说的是两种钱合起来用。诸位 阿摩拉 对此的细节有争论。
夫子在那则 《巴拉伊塔》 中说：希列学派 说，节期酬恩祭连用第二什一也可以献。
§ The Master said in the baraita that Beit Hillel say: Festival peace-offerings may be brought even from the second tithe.
革玛拉问：为什么？
The Gemara asks: Why?
这是义务之事，而凡义务之事只可出于俗物。
It is an obligatory matter, and any obligatory matter may come only from non-sacred property.
乌拉 说：这是指合起来用的情形，就是说，那祭牲是用第二什一的钱和俗物的钱合起来买的。
Ulla said: This is referring to a case where one combines, i.e., the offering is purchased with a combination of second-tithe funds and non-sacred money.
革玛拉补充说：诸位 阿摩拉 对这条 哈拉哈 的细节有争论。
The Gemara adds that amora’im dispute the details of this halakha.
希兹基亚 说：可以牲畜合牲畜，即家口多的人先用俗物买一头作节期酬恩祭，另一头可用第二什一买；但不可钱合钱，即不可把两种钱凑成一头。拉比约哈难 则说：可以钱合钱，不可牲畜合牲畜。
希兹基亚 说：可以牲畜合牲畜。
Ḥizkiya said: One may combine one animal with another animal.
若某人家口众多，一头祭牲不够吃，他就用俗物的钱买一头作节期酬恩祭，另外可以合上第二什一的钱，买第二头。
If one has a large household for which one animal will not suffice, he brings one animal for the Festival offering from non-sacred money and he may combine funds of second tithe to purchase a second animal.
既然他用俗物的钱献了一头，已经尽了节期酬恩祭的义务，其余的就可以用第二什一的钱或牲畜什一来献。
Since he has fulfilled his obligation of the Festival offering by bringing one animal from non-sacred money, he may bring the others from second tithe or animal tithes.
但不可钱合钱，就是说，不可把第二什一的钱和俗物的钱凑在一起，买一头节期酬恩祭的祭牲。
But one may not combine money with other money, i.e., one may not combine second-tithe funds with non-sacred money toward the purchase of one animal for the Festival offering.
拉比约哈难 却说：可以钱合钱，但不可牲畜合牲畜。
And Rabbi Yoḥanan said: One may combine money with other money, but one may not combine one animal with another animal.
两说各有 《巴拉伊塔》 为证。合乎 拉比约哈难 的那则：「照你手中甘心所献的分量」，教导义务之祭出于俗物；「照耶和华你神所赐你的福」则表示愿意掺合的就可以掺合，连第二什一也可用。
革玛拉评论说：有一则 《巴拉伊塔》 合乎 希兹基亚 的意见，另有一则 《巴拉伊塔》 合乎 拉比约哈难 的意见。
The Gemara comments: It is taught in a baraita in accordance with the opinion of Ḥizkiya, and it is taught in another baraita in accordance with the opinion of Rabbi Yoḥanan.
革玛拉细说：合乎 拉比约哈难 意见的那则 《巴拉伊塔》 教导说：「照你手中甘心所献礼物的分量」（申命记 16:10）。
The Gemara elaborates: It is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan: “After the measure of the gift offering of your hand” (Deuteronomy 16:10).
照革玛拉读法译出「分量」（missat）一字；和合本作「手里拿着甘心所献的礼物」，显不出「分量」。
这教导人要从俗物中献他义务的祭。
This teaches that a person brings his obligatory offering from non-sacred property.
那么，从哪里得知，人若愿意掺合，就可以掺合呢？
And from where is it derived that if one wishes to mix he may mix?
经上说：「照耶和华你神所赐你的福」（申命记 16:10），就是说，凡神赐福给他的钱财，连第二什一在内，他都可以用。
The verse states: “As the Lord your God blesses you” (Deuteronomy 16:10), i.e., one may use any money with which God has blessed him, even second tithe.
所谓「掺合」，是指把不同来源的钱合在一起。
The term: Mix, means combining money from different sources.
合乎 希兹基亚 的那则 《巴拉伊塔》：「照……分量」教导义务之祭出于俗物。沙迈、希列两派于此有争：前者说头一天只可出于俗物，此后才可用第二什一；后者说头一次吃的须出于俗物，此后可用第二什一。「头一次吃的」就是头一头祭牲，正合 希兹基亚 之说。
合乎 希兹基亚 意见的那则 《巴拉伊塔》 教导说：「照……分量」（申命记 16:10）。
It is taught in a baraita in accordance with the opinion of Ḥizkiya: “After the measure” (Deuteronomy 16:10).
这教导人要从俗物中献他义务的祭。
This teaches that a person brings his obligatory offering from non-sacred property.
沙迈学派 和 希列学派 在这事上有分歧：沙迈学派 说，头一天只可从俗物中献。
Beit Shammai and Beit Hillel disagree with regard to this issue, as Beit Shammai say: On the first day one may bring only from non-sacred property.
从此以后，就可以用第二什一的钱买祭牲。
From this point forward one may buy the animal from the second-tithe money.
希列学派 说：头一次吃的必须出于俗物。
And Beit Hillel say: The first eating must be from non-sacred property.
从此以后，就可以用第二什一的钱来献。
From this point forward one may bring from the second-tithe money.
所谓「头一次吃的」，是指人所吃的头一头祭牲，这合乎 希兹基亚 的意见。
The phrase: The first eating, means the first animal that one eats, which is in accordance with Ḥizkiya’s opinion.
《巴拉伊塔》 末了说：以上只论节期头一天；逾越节其余诸日要献欢乐酬恩祭，连牲畜什一都可以用来尽义务，第二什一的钱更不必说。革玛拉问：节期头一天为何不可用牲畜什一？
那则 《巴拉伊塔》 末了说：这一切都只适用于节期的头一天。
The baraita concludes: All this applies on the first day of the Festival.
但逾越节其余的日子，人有义务献欢乐酬恩祭，他连用牲畜什一也可以尽义务，用第二什一的钱就更不必说了。
But with regard to all the other days of Passover, on which one is obligated to bring peace-offerings of rejoicing, a person fulfills his obligation even with animal tithes, and certainly with funds of second tithe.
革玛拉问：节期头一天为何不能用牲畜什一来尽义务呢？
The Gemara asks: What is the reason that one does not fulfill his obligation with animal tithes on the Festival?
拉夫阿施 答：恐怕他需要添祭牲时，会在节期当天抽取什一；而每第十头要用红颜料标记，节期染色属书写之工，故节期不可抽什一。
拉夫阿施 说：这是顾虑他若需要更多祭牲，也许会在节期当天抽取什一；而节期不可抽取什一，因为要用红颜料。
Rav Ashi said: There is a concern that if one requires additional animals, perhaps he may come to separate tithes on the Festival itself, and one may not separate tithes on the Festival due to the red dye [sikrata].
「红颜料」原文 סקרתא（sikrata），赭红色颜料。
每第十头牲畜都要用红颜料标记，而节期因属书写之工，禁止染色，所以节期不可抽取什一。
Every tenth animal is marked with red dye, and as it is prohibited to dye on a Festival due to the labor of writing, one may not separate tithes on a Festival.
革玛拉问：从哪里看出经文中的「分量」一词指俗物？答：经上说「亚哈随鲁王使全地进贡」，这「贡」字与之同根，显然指俗物的贡赋。
革玛拉问：从哪里可以推知，经文所说的「照……分量」，是指俗物而言的？
The Gemara asks: From where may it be inferred that this: “After the measure [missat],” mentioned in the verse, is a term for non-sacred property?
「分量」原文 מסת（missat），与下句「贡」מס（mas）同根。
革玛拉答：因为经上写着：「亚哈随鲁王使全地进贡」（以斯帖记 10:1），这显然是指俗物的贡赋。
The Gemara answers: As it is written: “And the king Ahasuerus laid a tribute [mas] upon the land” (Esther 10:1), which is clearly referring to a tribute of non-sacred property.
和合本作「亚哈随鲁王使旱地和海岛的人都进贡」；此处照原文「于地」简作「全地」。
密释纳说以色列人可以用许愿祭和甘心祭尽欢乐酬恩祭的义务。贤哲们教导：「你要在你的节期中欢乐」包括各样的欢乐；因此说以色列人可以用许愿祭、甘心祭以及牲畜什一来尽这义务。
密释纳说：以色列人可以用他们的许愿祭和甘心祭，尽吃欢乐酬恩祭的义务。
§ The mishna stated that Israelites fulfill their obligation to eat peace-offerings of rejoicing with their vow offerings and gift offerings.
贤哲们教导说：经文「你要在你的节期中欢乐」（申命记 16:14）是要把各样的欢乐都包括在内，都算尽了欢乐的诫命。
The Sages taught that the verse: “And you shall rejoice in your feast” (Deuteronomy 16:14) comes to include all types of rejoicing as constituting a fulfillment of the mitzva of rejoicing.
照革玛拉读法译出；和合本作「守节的时候，你和你儿女、仆婢……都要欢乐」。
贤哲们由此说：以色列人可以用他们的许愿祭和甘心祭，同样也可以用牲畜什一，尽吃欢乐酬恩祭的义务。
From here the Sages stated: Israelites fulfill their obligation to eat peace-offerings of rejoicing with their vow offerings and gift offerings and likewise with animal tithes.
祭司可以用赎罪祭、赎愆祭、头生祭以及酬恩祭的胸与腿尽欢乐的义务。或以为连鸟祭、素祭也可以，所以经上说「你要在你的节期中欢乐」（下接叶八背）。
祭司则可以用赎罪祭和赎愆祭的肉、用头生祭，以及用酬恩祭的胸和腿，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, and with the breast and thigh of peace-offerings.
或许有人以为，他们连吃鸟祭和素祭也可以尽这义务。
One might have thought that they can fulfill their obligation even by eating bird-offerings and meal-offerings.
所以经上说：「你要在你的节期中欢乐。」
Therefore, the verse states: “And you shall rejoice in your feast.”