Mishnah, a Hebrew term meaning "repetition" or "study," is the name given to the oldest postbiblical codification of Jewish Oral Law. mishnah ，希伯来语来说，意思是"重复"或"学" ，是所有到最古老的postbiblical编纂犹太口服法。 Together with the Gemara (later commentaries on the Mishnah itself), it forms the Talmud.同gemara （后来评上mishnah本身） ，它构成了犹太法典。
Between 400 BC and the beginning of the Christian Era, the biblical laws (see Torah) were intensively studied, applied to new situations, and supplemented by traditions of popular observance and by precedents established by prominent leaders.介乎公元前400年，并开始了基督教时代，圣经中的法律（见律法） ，在紧锣密鼓地研究，应用新的情况，并辅以传统的热门遵守和所确立的先例突出的领袖。 This material, long transmitted by word of mouth and known as the Oral Torah, defined the meaning of biblical laws.这个素材，只要转发口碑相传，并称为口述律法，界定的意义，圣经的法律。 After the fall of Jerusalem and the destruction of the Temple in 70 AD, the Jewish scholars and teachers called tannaim continued to elaborate and systematize the Oral Torah.沦陷后，耶路撒冷，并销毁该庙在70个专案，犹太学者和教师的所谓tannaim继续阐述，并使其制度化，口腔律法。 About 200 AD, Rabbi Judah Ha - Nasi promulgated a collection of the most reliable traditions.大约200名广告中，拉比犹大公顷-纳斯颁布的，收录了最可靠的传统。 This work, the Mishnah, became the official text out of which further Jewish legal development occurred.这项工作， mishnah ，成为正式文本列，其中进一步犹太法律的发展发生了。
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These sections are divided into 63 treatises.这些路段分为63个论文。 The Mishnah includes some nonlegal material, notably the Pirke Avot ("Chapters of the Fathers"), a collection of wise sayings that forms the final treatise of the Neziqin.该mishnah包括一些nonlegal素材，尤其是pirke avot （ "章节的父亲" ） ，汇集了明智闻表格的最后论文的neziqin 。
The rabbis cited in the Mishnah were regarded as more authoritative than those of succeeding generations, and they produced several other compilations of law and lore.拉比引述在mishnah被视为更具权威性，比那些成功的几代人，他们制作了其他几个汇编的法律和风俗。
Bernard J Bamberger伯纳德j巴姆博格
Bibliography:
参考书目：
TR Herford, The Ethics of the Talmud:
Sayings of the Fathers (1962); The Mishnah (1931); HL Strack, Introduction to
the Talmud and Midrash (1931); J Weingreen, From Bible to Mishna: The Continuity
of Tradition (1976).的TR黑尔福德，伦理的犹太法典：熟语的父亲（ 1962年） ; mishnah （ 1931年） ;的HL
strack ，介绍了这一犹太法典和midrash （ 1931年） ; j weingreen ，来自圣经，以mishna ：连续性的传统（ 1976年）
。
The Mishnah, the first part of the Talmud, is a codification of the oral law of the Old Testament and of the political and civil laws of the Jews.该mishnah ，第一部分的犹太法典，是一个法制化的口头法律的旧约圣经的政治和民事法律的犹太人。 It was compiled and edited (orally) in the last quarter of the 2nd century AD or the first quarter of the 3rd century by Rabbi Judah (circa 135-c. 220), known as ha-Kadosh (Hebrew, "the Saint") or ha-Nasi (Hebrew, "the Prince" or "the Patriarch"), but generally known to devout Jews simply as "Rabbi."它汇编成册并主编（口服） ，在最后一个季度，二世纪的广告或第一季度的3世纪由拉比犹大（大约135 - 220 ） ，称为夏kadosh （希伯来语， "圣人" ）或房委会-纳斯（希伯来语， "王子"或"牧" ） ，而一般人都知道，以虔诚的犹太教徒，根本是"拉比" 。 He was the patriarch of Palestinian Jewry and grandson of Gamaliel of Jabneh.他老人家的巴勒斯坦犹太人和孙子的加马的贾卜奈。 In this final redaction, the Mishnah represents several centuries of evolution.在这最后的节录， mishnah代表着几个世纪的演变。 Among the various earlier collections, the earliest was that of the pupils of Shammai and of Hillel, an ancestor of Rabbi Judah.在众多藏品较早，最早的是对学生的shammai和hillel ，先人的拉比犹大。 The Mishnah is written in Hebrew, but it contains a great number of Aramaic and Greek words.该mishnah是写在希伯来语的，但它包含了大量的阿拉姆语和希腊语的话。 It is divided into six orders, each subdivided into treatises and chapters.它分为6个订单，每个分为论文和章节。
The Mishnah presents only a codification of laws; it is followed by the Gemara, or second part of the Talmud, consisting of an elaborate commentary on the Mishnah.该mishnah礼物只是一个编纂法律，它是遵循由gemara ，或第二部分的犹太法典，构成一个复杂的评论对mishnah 。
Saul Lieberman娑罗双树利伯曼
"Mishnah," the derivative of the verb "shanah," means therefore: (1) "instruction," the teaching and learning of the tradition, the word being used in this sense in Ab. " mishnah ， "衍生的动词" shanah ， "手段，因此： （ 1 ） "的教导， "教学与学习的传统，面向未来，这个词被用来从这个意义上讲，在上诉。 iii.三。 7, 8; and (2) in a concrete sense, the content of that instruction, the traditional doctrine as it was developed down to the beginning of the third century of the common era. 7日， 8日和（ 2 ）在具体的意义上说，内容这样的指示，传统学说，因为它是发达回落到年初三世纪的共同时代。 "Mishnah" is frequently used, therefore, to designate the law which was transmitted orally, in contrast to "Miḳra," the law which is written and read (eg, BM 33a; Ber. 5a; Ḥag. 14a; 'Er. 54b; Ḳid. 30a; Yer. Hor. iii. 48c; Pes. iv. 130d; Num. R. xiii.; and many other passages); and the term includes also the halakic midrashim, as well as the Tosefta or explanatory additions to the Mishnah (Ḳid. 49b; see Baraita). " mishnah "是经常使用的，因此，在指定的法律转交口头的，相反，以" miḳra ， "法律是读或写（如骨髓33A条;误码率。 5A条; ḥag 。 A的; '呃。 54b ; ḳid 。 30A条;也门里亚尔。激素三。 48c ;聚醚砜四。 130d ;序号。传译十三，以及其他许多段落） ，以及长远的，还包括了halakic米大示，以及作为陀瑟他或解释性增补该mishnah （ ḳid.第49B ;见baraita ） 。 In this wider sense the word was known to the Church Fathers, who, however, regarded it asthe feminine form of "mishneh," analogous to "miḳneh" and "miḳnah," and supposed that it signified "second teaching" (comp. "'Aruk," sv ), translating it by δευτέρωσις (see the passages in Schürer, "Gesch." 3d ed., i. 113).在这个更广泛的意义上的字被称为向教会父亲，世卫组织，但是，把它asthe女性化形式的"事审判" ，类似于" miḳneh "和" miḳnah " ，并假定它标志着"第二教学" （ comp. " ' aruk ， " sv ） ，翻译成由δευτέρωσις （见段落schürer ， " gesch "三维版，一113 ） 。
The Name.真实姓名。
The term "mishnah" connotes also (3) the sum and substance of the teachings of a single tanna (eg, Giṭ. 67a; Yeb. 49b, 50a: "mishnat R. Eliezer b. Ya'aḳob" = "the teachings of R. Eliezer b. Jacob"; comp. Rashi ad loc.); or it may mean (4) the view of a tanna in regard to some one matter (eg, Men. 18a: "mishnat R. Eliezer" = "the view of R. Eliezer," and the expressions "mishnah rishonah" = "the earlier view," and "mishnah aḥaronah" = "the later view," Ḥag. 2a; Ket. v. 29d; M. Ḳ. iii. 83b).术语" mishnah "的含义也（ 3 ）总结和实质的遗训单一tanna （例如， giṭ 。第67A ; yeb 。第49B条， 50条A说： " mishnat传译埃利泽乙ya'aḳob " = "的遗训传译埃利泽乙雅各" ;可比。 rashi专案同上） ;或者它可能意味着（四）鉴于一项tanna对于一些事（如男性。 18A条： " mishnat传译埃利泽" = "鉴于传译埃利泽" ，并一再提到" mishnah rishonah " = "较早的看法" ， " mishnah aḥaronah " = "后认为， " ḥag 。甲; KET的诉29款;米ḳ三。 83B条） 。 It may furthermore denote (5) a single tenet (eg, BM 33b; Hor. 13b; B. Ḳ. 94b; Shab. 123b), being in this sense parallel to the expression Halakah (on the difference between the two see Frankel, "Hodegetica in Mischnam," p. 8).它可能此外指（ 5 ）单一特尼特（如骨髓33 B的;激素。 13B条;乙ḳ 。 94b ;沙巴。 123b ） ，在这个意义上的平行，以表达halakah （两者的区别见弗兰克尔， " hodegetica在mischnam " ，第8页） 。 It is used also for (6) any collection of such tenets, being thus applied to the great Mishnaic collections ("Mishnayot Gedolot") of R. Akiba, R. Ḥiyya, R. Hoshaiah, and Bar Ḳappara, in Lam.它的使用也为（ 6 ）任何采集这种原理，因此，适用于大mishnaic藏品（ " mishnayot gedolot " ） ， R的秋叶，传译ḥiyya ，传译hoshaiah ，酒吧ḳappara ，在林。 R., Introduction, and in Cant.传译，引进，并在斜面。 R. viii.传译八。 2 (comp. Yer. Hor. iii. 48c; Eccl. R. ii.). 2 （ comp.层。激素三。 48c ; eccl 。传译二） 。
Finally the name "Mishnah" is applied particularly to (7) the collection of halakot made by R. Judah ha-Nasi I. (generally called "Rabbi"), which constitutes the basis of the Talmud, and which, with many additions and changes, has been transmitted to the present time.最后将名称改为" mishnah " ，是特别适用于（ 7 ）收集的halakot所作的传译犹大夏纳斯一（一般称为"拉比" ） ，由此构成的基础上的犹太法典，其中，有许多补充和完善变化，已转交到现在的时间。 In Palestine this collection was called also "Halakot," as in Yer.在巴勒斯坦的这本文集是所谓的还" halakot ， "在也门里亚尔。 Hor.激素。 iii.三。 48c; Ber. 48c ;误码率。 i.一。 53c; Lev. 53 C条;列弗。 R. iii.传译三。 (comp. Frankel, lcp 8). （ comp.弗兰克尔，液晶聚合物8 ） 。 The designation "Talmud" is likewise applied to R. Judah ha-Nasi's Mishnah (Yer. Shab. v. 1, 7b; Beẓah ii. 1, 61b; Yeb. viii. 9a; comp. also Frankel, lcp 285; OH Schorr in "He-Ḥaluẓ," 1866, p. 42; A. Krochmal in the introduction to "Yerushalayim ha-Benuyah," p. 6; Oppenheim, "Zur Gesch. der Mischna," p. 244).划定的"犹太法典" ，是同样适用于传译犹大夏纳斯的mishnah （ yer.沙巴诉1 ， 7B条; beẓah二，一， 61 B条; yeb八。 9A条;可比。弗兰克尔也，液晶聚合物285 ;哦schorr "他- ḥaluẓ " ， 1866年，第42页;甲krochmal在引言中，以"耶路撒冷区夏benuyah " ，第6页;奥本海姆， " zur gesch 。明镜mischna " ，页244 ） 。 The "Mishnah of R. Judah," however, is not to be regarded as a literary product of the third century, nor R. Judah as its author. " mishnah R的犹大" ，然而，不被视为一种文学产品的第三个世纪，也没有传译犹大作为其作者。 It is, on the contrary, a collection which includes almost the entire material of the oral doctrine as developed from the period of the earliest halakic exegesis down to that of the fixed and crystallized halakot of the early third century.它是正好相反的是，收集，其中几乎包括了整个物质的口头学说发展而来时期最早halakic训诂学下来就是打固定和结晶halakot的早期第三个世纪。 Judah ha-Nasi, who was the redactor of this work, included in his compilation the largest and most important portion of the earlier collections that he had at hand, and fortunately preserved, for the most part without change, the traditional teachings which he took from older sources and collections; so that it is still possible to distinguish the earlier from the later portions by their form and mode of expression.犹大夏纳斯谁是redactor这方面的工作，包括在其编制规模最大和最重要的部分，较早的收藏品，他曾在手，幸运保存下来，大都没有改变，传统的教诲，他上台从老年人的来源和收藏品，因此，这仍是可能的，以分清早些时候从后来的部分由他们的形式和方式的表达方式。
Development of the Mishnah.发展的mishnah 。
In order to obtain a correct conception of the Mishnah, as well as of its value and importance, it is necessary to consider its relation to preceding collections of similar content as well as the general development of the oral doctrine from the earliest midrash of the Soferim down to the time when the Halakah received its final form.为了获得正确的概念，该mishnah ，以及它的价值和重要性，有必要考虑它与前一集类似的内容，以及一般的发展口头学说从最早midrash的soferim到时候halakah收到它的最后形式。
According to a reliable tradition, contained in the Letter of Sherira Gaon (Neubauer, "MJC" p. 15) and confirmed by other sources (Hoffmann, "Die Erste Mischna," pp. 6-12), the earliest form of discussion of halakic regulations was the Midrash (see Midrash Halakah); and vestiges of such halakot may still be found in the Mishnah.据可靠的传统，在信中的sherira gaon （ neubauer ， " mjc "第15页） ，并证实是由其他来源（霍夫曼，在"死它还是mischna "页6-12 ） ，最早形式的讨论halakic法规是midrash （见midrash halakah ） ;和遗迹，例如halakot仍可能发现在mishnah 。
In addition to this form of the Midrash, which connects the halakic interpretation with the Scriptural passage on which it is based, the independent, definitive Halakah, apart from Scripture, was used in very early times in certain cases, and collections of such halakot were compiled (comp. Hoffmann, lcp 11, note 2).此外，以这种形式的midrash ，连接halakic解释与圣经的通道上，它的基础是，独立的，明确的halakah ，除了圣经，是用在非常早的时代，在某些情况下，并收藏这类halakot人汇编（ comp.霍夫曼，液晶聚合物11 ，注2 ） 。 As early as the time of the Second Temple the definitive Halakah was used more frequently than the midrashic form, the change having begun, according to geonic accounts, as early as the time of Hillel and Shammai (comp. Hoffmann, lc pp. 12-14).早的时候，第二圣殿的权威性halakah使用更加频繁，比米大示解经的形式，改变后，开始了，据若尼克账户，早的时候， hillel和shammai （ comp.霍夫曼，信用证页12 - 14 ） 。 Although it can not be assumed that a collection of halakot, arranged in six orders, was undertaken when this change was made, or that Hillel himself edited a Mishnah, as Lerner has attempted to show (Berliner's "Magazin," 1886, pp. 1-20), it is probable that the material of the Mishnah first began to be collected at the time of the "Ziḳne Bet Shammai" and "Ziḳne Bet Hillel," the elder pupils of Shammai and Hillel.虽然它不能假设的集合halakot ，安排在6个订单，是根据当此修改是，又或者hillel自己主编的一mishnah ，勒纳曾试图展（柏林的"杂志" ， 1886年，第1 -20 ） ，这是可能因为材料的发展mishnah首先开始被收集在时间的" ziḳne打赌shammai "和" ziḳne打赌hillel ， "老学生shammai和hillel 。 The beginnings of the present Mishnah may be found in this first mishnah collection, which in the completed text is termed "Mishnah Rishonah" (Sanh. iii. 4; 'Eduy. vii. 2; Giṭ. v. 6; Nazir vi. 1).开始本mishnah可能发现在这首mishnah收集，而在已完成的文本，是被称为" mishnah rishonah " （ sanh.三，四; ' eduy七。 2 ; giṭ 。五，六日;纳齐尔六，一） 。 A large portion of this first Mishnah is still preserved in its original form, notwithstanding the many changes to which it was subjected by the Tannaim; for many portions can be proved to have been redacted, in the form which they now bear, at the time of the schools of Shammai and Hillel, while the Temple was still standing (comp. Hoffmann, lc pp. 15-20; idem, "Bemerkungen zur Kritik der Mischna," in Berliner's "Magazin," 1881, pp. 170 et seq.).其中相当大一部分，这首mishnah仍保存在原来的版本，尽管许多变化，因为它是受由tannaim ;很多部分，可以证明已被编辑，在形式上，他们现在的承受能力，在时间该学校的shammai和hillel ，而庙方仍站在（ comp.霍夫曼，信用证页15-20 ;同上， " bemerkungen zur kritik明镜mischna " ，在柏林的"杂志" ， 1881年，第170页起。 ） 。
This first collection of the Mishnah and its separation from the Midrash were intended, on the one hand, to reduce the traditional Halakah to a shorter form, and, on the other, to fix the disputed halakot as such; of these disputed halakot there were then but few.这首收集的mishnah及其脱离midrash用意，一方面，以减少传统halakah ，以更短的形式出现，并同时，在另一方面，以解决争议halakot等;这些有争议halakot有然后，但寥寥可数。 The isolation of the Halakah from the Midrash not only resulted in a shorter and more definite form, but also removed many differences then existing.孤立的halakah从midrash ，不仅造成在较短的和更确定的形式，但还取消了许多差异，那么现存的。 Indeed in many cases the divergency had been merely one of form, the proof and the derivation from Scripture being differently stated for the same halakah by different teachers.事实上，在许多情况下，发散了，只是一个形式方面，论证和推导，从经文被不同的陈述为同一halakah由不同的老师。 This earliest Mishnah was intended to afford the teachers both a norm for their decisions and a text-book for their classes and discourses, and thus to preserve the uniformity of teaching.这个最早mishnah用意是负担不起的教师都以规范他们的决定和一个纯文字书，为自己的阶级和论述，并以此来维护均匀性教学。 It did not accomplish this purpose entirely, however; for when the political disorders and the fall of the Jewish state diverted attention from careful doctrinal studies, many halakot of the Mishnah were forgotten, and their wording became a subject of controversy.它没有做到这一点的目的完全，但是，因为当政治紊乱和秋天，这个犹太国家分散了注意力，从审慎学说研究，有很多halakot的mishnah被遗忘，其措辞成了争论的主题。 Since, moreover, in addition to these differences each tanna taught the first Mishnah according to his own conception of it, the one Mishnah and the one doctrine developed into many mishnayot and many doctrines (Sanh. 88b; Soṭah 47b).此后，此外，除了这些分歧每个tanna教第一mishnah据他自己的构想，一个mishnah和一个学说发展成为许多mishnayot和许多学说（ sanh. 88 B条; soṭah 47b ） 。 This multiplication occurred during the period of the later "Bet Hillel" and "Bet Shammai" (comp. Letterof Sherira Gaon, lc pp. 4, 9; Hoffmann, lcp 49).这个乘法期间发生了后来的"打赌hillel "和"打赌shammai " （ comp. letterof sherira gaon ，信用证页。 4,9,1 ;霍夫曼，液晶高分子49 ） 。
The Synod of Jabneh.主教的贾卜奈。
To avert the danger which threatened the uniformity of doctrine, the synod of Jabneh was convened (Tosef., 'Eduy. i. 1; comp. Letter of Sherira Gaon, lcp 5; Dünner, "Einiges über Ursprung und Bedeutung des Traktates Eduyot," in "Monatsschrift," 1871, pp. 37 et seq.), and under the presidency of Gamaliel II.为了避免危险，因为这威胁到统一性的教义，主教会议的贾卜奈召开（ tosef. ， ' eduy一，一;可比。意向书sherira gaon ，液晶聚合物五日; dünner ， " einiges黚er ursprung und bedeutung万traktates eduyot ， "在" monatsschrift " ， 1871年，第37页起） ，并根据院长的加马二。 and Eleazar b.和埃莱亚萨乙 Azariah it undertook to collect the ancient halakot, to examine and determine their wording, and to discuss and decide their differences; thus there arose the collection 'Eduyot (Ber. 28a).亚撒利雅承诺，以收集古代halakot ，审查和决定自己的措辞，并讨论和决定彼此间的分歧，从而因而产生了收集' eduyot （ ber.第28A ） 。 This compilation, that in its original form was much larger than the treatise that now bears its name, included all the halakot which were then known, whether controverted or not, and was in a certain sense a revision of the first Mishnah.这本汇编，即在原来的版本是要远远大于该论文说，现在熊如其名，包括所有halakot而当时众所周知的，无论controverted与否，并在一定意义上的修订第一mishnah 。 Even in the present form of the treatise there are many "'eduyot" which are expressly said to have modified the earlier Mishnah; and there are many others, not so characterized, which must likewise be regarded as modifications of the Mishnah as redacted for the first time.即使在目前形式的论文，有很多" ' eduyot " ，这是一种明确表示要修改先前mishnah ;还有很多类似的，而不是如此的特点，这同样也必须被视为修改对mishnah作为编辑为第一次。 But neither the first Mishnah nor its revision, the 'Eduyot collection, was arranged topically or systematically.但无论是第一mishnah或其修订后， ' eduyot收集，被安排在局部或系统。 It is true, a geonic responsum, which was printed in "Sha'are Teshubah," No. 187 (Leipsic, 1858) and erroneously ascribed to Sherira (comp. Harkavy, "Einleitung zu den Teschubot Hageonim," pp. x. et seq.), refers to six orders of the Mishnah said to date from the time of Hillel and Shammai, as does also the "Seder Tanna'im we-Amora'im" (ed. Luzzatto, p. 7), but this statement, which is probably based on Ḥag.这是事实，若尼克responsum ，这是印在" sha'are teshubah ， "第187号（ leipsic ， 1858 ） ，并错误地归咎于sherira （ comp. harkavy ， " einleitung祖书斋teschubot hageonim ， "页。十等以下各段） ，是指六个订单的mishnah说，到目前为止，从时间的hillel和shammai一样，又是" seder tanna'im我们- amora'im " （编辑luzzatto ，第7页） ，但这项声明，这可能是基于ḥag 。 14a, is untrustworthy. A的，是靠不住的。
Divisions of Earliest Mishnah.师最早mishnah 。
The earliest Mishnah, however, must have been divided in some way, possibly into treatises, although such a division, if it existed, was certainly arranged formally and not topically like the present tractates and orders.最早mishnah ，不过，必须是被划分在某种程度上，有可能持续到论文，尽管这样的分工，如果它存在的，肯定是安排了正式而不是局部象目前tractates和命令。 The several halakot were grouped together by a common introductory phrase, which served as the connecting-link, as may be inferred from various traces of this old method of grouping still to be seen in the Mishnah, especially in the last treatises of the order Mo'ed.几halakot被归类在一起，由一个共同的引导语，其中充当了连接环节，因为可以推断，从不同的痕迹，这种老办法的分组仍然有待观察，在mishnah ，特别是在最近论文的命令谟'版。 These phrases (comp. Oppenheim, lcp 270) referred for the most part to the similarity or the contrast between two or more halakot.这些短语（ comp.奥本海姆，液晶聚合物270 ）转介到大部份以相似或者对比，有两个或两个以上halakot 。 Moreover, the name of the author or of the transmitter was often used as the connecting-link for the various halakot, as is evident from the treatise 'Eduyot in its present form (Dünner, lc pp. 62-63; A. Krochmal, in "He-Ḥaluẓ," ii. 81-82).此外，作者的名字或变送器经常被用来作为连接链路为各halakot ，这一点从伤寒' eduyot以其目前的形式（ dünner ，信用证页62-63 ;甲krochmal ， "他- ḥaluẓ ， "二81-82 ） 。 The 'Eduyot collection, which now became the basis for the discourses delivered in the schools, was the means of preserving the uniformity of teaching; but, as the mass incorporated in it was difficult to handle, there was a growing need for a methodical arrangement. ' eduyot收藏，现在成为依据，为论述发表，在学校，是指以维护均匀性教学;但是，正如群众纳入这是难以处理，有一个不断增加的需要有条不紊的安排。 R. Akiba, therefore, undertook a sifting of this traditional material, and made a mishnaic collection which he edited systematically by arranging the different subjects in different treatises, and perhaps also by combining the various treatises into orders.传译秋叶，因此，进行了筛选这一传统材料，并提出了mishnaic收集他所主编的有系统地安排不同的科目，不同论文，而且还可能结合各种论文到订单。 In the present Mishnah this collection is often mentioned in contradistinction to the first Mishnah (Sanh. iii. 4, and elsewhere; comp. Frankel, lcp 210; Hoffmann, lcp 38).在当前mishnah这本文集是经常提到的对比第一mishnah （ sanh.三，四，和其他地方;可比。弗兰克尔，液晶聚合物210个;霍夫曼，液晶高分子38 ） 。
The passage Ab.通过抗体。 RN xviii.氡十八。 1 indicates that Akiba arranged his Mishnah according to topics (comp. Oppenheim, lc pp. 237 et seq.); and a like inference is to be drawn from the expression "tiḳḳen" (Yer. Sheḳ. v. 1), which does not mean "to correct," as A. Krochmal supposed ("Yerushalayim ha-Benuyah," pp. 34b-35a), but "to arrange," "to redact," the same word being applied to the work of Judah ha-Nasi in the redaction of his Mishnah (Yeb. 64b). 1 ，表明秋叶安排了他的mishnah根据题目（ comp.奥本海姆，立法会第237页起） ，以及一个喜欢推理，是取自表达" tiḳḳen " （ yer. sheḳ诉1 ） ，而这不等于" ，以正确的， "由于甲krochmal假定（ "耶路撒冷区夏benuyah "页34 / B - 35 ） ，但"安排" ， "加密" ，同一个词被应用到工作中的犹大夏纳斯在编撰学他的mishnah （ yeb. 64b ） 。 Similarly the term "sidder," meaning "to arrange," is applied both to Akiba's work (Tosef., Zab. i. 5) and to that of R. Judah ha-Nasi (Yer. Pes. iv. 30d), thus justifying the conclusion that Akiba's method of division and arrangement of the Mishnah was the same as that followed by Judah ha-Nasi.同样而言， " sidder " ，意思是"安排" ，是既适用于秋叶的工作（ tosef. ， zab一5 ） ，并表示为R的犹大夏纳斯（ yer.狗四。三楼三十D号） ，从而正当的结论是秋叶的方法，分工及安排的mishnah是一样的，因为这之后是犹大夏纳斯。 Two treatises are definitely known to have been included in their present form in Akiba's Mishnah, in which they even bore their present names.两个论文肯定是众所周知的，已经被纳入其现有的形式在秋叶的mishnah ，其中，他们甚至膛他们目前的名字。 R. Meïr mentions the treatise 'Uḳẓin by name in Hor.传译meïr提到伤寒' uḳẓin名字激素。 13b; and R. Jose in like manner names the treatise Kelim (Kelim, end): both of these tannaim, who antedated Judah ha-Nasi, undoubtedly designated by these names the treatises Kelim and 'Uḳẓin as included in the Mishnah of their teacher Akiba. 13B条;减速何塞同样名称伤寒凯利姆（凯利姆，全文完） ：这两项tannaim ，谁antedated犹大夏纳斯无疑指定由这些名字的论文凯利姆和' uḳẓin作为包含在mishnah他们的老师秋叶。
Mishnah of R. Akiba. mishnah R的秋叶。
R. Akiba's treatment of the old Mishnah in editing his own Mishnah collection was entirely arbitrary.传译秋叶奇摩如何处理旧mishnah编辑自己的mishnah收集完全是任意性。 He excluded many of the halakot contained in the original text; and those which he accepted he endeavored to found upon some text, explaining their phraseology, and tracing their origin, but striving most of all to present the Halakah in short, clear, and explicit form (comp. Tosef., Zab. i. 5).他排除很多的halakot载于原文;以及那些他接受他，努力把发现的一些文字，解释他们的言词，并追查其来源，而且争取大部分都以目前halakah总之，清晰的，明确的表格（ comp. tosef ， zab一5 ） 。 Many halakic sentences which he included called for more detailed explanation.许多halakic判刑，其中包括他所要求的更详细的解释。 For the sake of brevity, however, and to aid his pupils in memorizing the Mishnah, he omitted the required explanations and made an additional collection containing the comments to the Mishnah, thus laying the foundation for the Tosefta (comp. Letter of Sherira Gaon, lcp 16; Frankel, lcp 306; Oppenheim, lcp 270).为求简洁，但是，并帮助他的弟子在死记硬背了mishnah ，但他没有必要解释，并作出了增加收集含有的评论向mishnah ，奠定了良好的基础，为陀瑟他（ comp.信sherira gaon ，液晶高分子16 ;弗兰克尔，液晶聚合物306名;奥本海默，液晶聚合物270 ） 。
Akiba's method, which reduced the halakic collections to an orderly system, soon found imitators; and nearly every tannaitic head of a school, who, in virtue of his position, had a mishnaic collection, sooner or later adopted Akiba's method of dividing and arranging the material.秋叶的方法，从而降低了halakic收藏到有序系统，很快就发现模仿者;几乎每个tannaitic头部的一所学校，因为他们在凭借自己的立场，进行了mishnaic收集，迟早会通过秋叶的方法划分，并正安排材料。 R. Meïr especially followed this system, availing himself of it when the increasing number of new halakot, discovered and established by Akiba's pupils, rendered a new mishnaic collection necessary.传译meïr特别是遵循这一系统，利用自己的，它的时候，越来越多的新halakot ，发现并建立了由秋叶的学生，提供了一个新的mishnaic收集必要的。 In this compilation he included the larger portion of Akiba's Mishnah, but also drew upon other existing collections, such as that of Abba Saul (comp. Lewy, "Ueber Einige Fragmente aus der Mischna des Abba Saul," Berlin, 1876).在这本汇编包括他的大部份秋叶的mishnah ，而且还借鉴了其他现有的收藏品，例如像对雅伯金曲娑罗双树（ comp.路易， " ueber einige fragmente澳大利亚明镜mischna万雅伯金曲娑罗双树" ，柏林， 1876年） 。 He likewise incorporated many old halakot known in the schools but excluded by Akiba.他同样纳入了许多旧halakot众所周知，在学校，但不包括由秋叶。 He frequently cited the opinions of Akiba, without naming him, as "setam" and therefore authoritative for halakic decisions; but sometimes, when the opinion of the majority was opposed to Akiba's view, he designated the former as "setam" and binding for the Halakah (comp. Oppenheim, lcp 315).R.他经常被人引用的意见，秋叶，他不点名的人，当作" setam " ，因此权威性，为halakic决定的，但有时候，当大多数人的意见是反对秋叶的角度而言，他指定前者为" setam "和有约束力的，为halakah （ comp.奥本海姆，液晶聚合物315 ） 。传译 Meïr's collection had a wide circulation, although it was not able to displace the other compilations. meïr的收藏品进行了广泛流通，它虽不能取代其他资料汇编。 As every tanna at the head of a school, however, had, as stated above, his own mishnaic collection in which the halakot of preceding teachers as well as their controversies were differently expounded, the uniformity in teaching which the redactors of the Mishnah had desired and which had almost been attained was again lost; for there were as many different teachings as there were Mishnah collections.由于每次tanna在头部的一所学校，但是，正如上文所述，他自己的mishnaic收集其中halakot的前教师，以及他们争论的人有不同的阐述，均匀性教学，其中编纂人的mishnah了理想而几乎已经达到再次丢掉了，为有许多不同的教诲，因为有mishnah藏品。 There was good ground, therefore, for the complaint that the religious world was thrown into disorder by the teachers who gave halakic decisions according to their own mishnaic collections (Soṭah 22a), since a clear and reliable Halakah could not be found in any individual compilation (Shab. 138b, 139a).有良好的地面，因此，对于有投诉指宗教世界被扔进紊乱，由老师给予halakic决定根据自己的mishnaic收藏（ soṭah 22A条） ，因为一个清晰而可靠的halakah无法找到任何单独汇编（ shab. 138b ， 139 A条） 。
R. Judah ha-Nasi.传译犹大夏纳斯。
To remedy this evil and to restore uniformity of teaching, Judah ha-Nasi undertook his collection, arrangement, and redaction of the Mishnah, which work has survived to the present time.为了补救这个邪，并恢复均匀性教学，犹大哈纳斯答应他的收集，整理，并编撰学的mishnah ，这工作已存活到现在的时间。 He followed his own method so far as the selection and presentation of the material were concerned, but adopted the systems of Akiba and Meïr in regard to the division and arrangement.他按照自己的方法，所以就选择和编排材料的人而言，而是通过系统的秋叶和meïr方面的分工和安排。 This Mishnah was intended to serve practical purposes and to be an authority in deciding religious and legal questions.这mishnah用意是服务于实际用途，并予以一位权威人士在决定宗教和法律问题。 Judah often gives, therefore, the opinion of a single teacher, where he regards it as the correct one, in the name of "the sages" ("ḥakamim") (Ḥul. 85a); and in order that the opinion of a single scholar may prevail as final, he ignores the fact that this view was controverted by many others.犹大往往给人，因此，舆论的一位教师，他在那里，认为这是正确的，在名称的"圣人" （下称" ḥakamim " ） （ ḥul. 85A条） ，而且在命令的意见单学者可能占上风，因为决赛中，他忽略了一个事实，这种看法controverted许多其它方面。 At times he, without mentioning his name, quotes his own opinion as "setam," to record it as authoritative (comp. Oppenheim, lcp 347, No. 16).有时他，不提他的名字，寻获自己的意见，作为" setam " ，它记录为权威（ comp.奥本海姆，液晶聚合物347 ，第16号） 。 Frequently, too, he explains or limits the earlier Halakah (see Yer. Hor. i. 46a), and endeavors to find a compromise in the case of disputed halakot, or he himself decides the cases in which the halakah is to follow one opinion and in which the other (comp. Frankel, lc pp. 195 et seq.).频密，太他解释或限制较早halakah （见也门里亚尔。激素一46A条） ，并力图找到一个折衷办法，在案件有争议halakot ，还是他自己决定在何种情况下该halakah是遵循一种民意并在其中其它（ comp.弗兰克尔，信用证页195页起） 。
In addition to the practical purpose of restoring and preserving uniformity of halakic doctrine and of providing for teachers an authority for their decisions, Judah ha-Nasi had another purely theoretical object in view; namely, the preservation of the teachings of the ancients, except those which he regarded as relatively unimportant or which he considered to have been preserved in some other place in his collection.此外，以实际目的是恢复和保存的统一性halakic学说，并提供给教师的权威，为他们的决定，犹大哈鼻，另外有纯理论的对象，鉴于即保存的遗训古人，除了那些他认为相对不重要，或者他认为已被保存在其他一些地方，在他的收藏。 This fact explains many peculiarities of the Mishnah, which were regarded as shortcomings by those who considered it a legal code.这个事实说明了很多特殊性的mishnah ，这被视为缺点的人认为这是一个法律规定。 The following are some of these peculiarities: Judah ha-Nasi quotes the opinion of a single authority even when invalidated, and he quotes the original view of a scholar even after such scholar had himself retracted it (Ḥul. 32b; comp. Oppenheim, lcp 344).以下是一些这些特殊性：犹大夏纳斯行情的看法成为一个单一的机构，甚至当废票处理，而他所引述的原始鉴于有学者甚至经过这样的学者自己跳票（ ḥul. 32 B条;可比。奥本海默，液晶高分子344 ） 。 He quotes also a given halakah in one passage as being controverted ("maḥloket") and in another passage as authoritative ("setam"), or vice versa; and he cites contradictory teachings in different places.他的报价也给予halakah在其中一段被controverted （ " maḥloket " ） ，并在另一条通道作为权威（ " setam " ） ，或反之亦然;和他举例说矛盾的教诲，在不同的地方。 All these peculiarities are due to the fact that Judah wished to preserve the ancient teachings; and to attain this object more completely he included in his Mishnah, in addition to the collections of Akiba and Meïr, which formed his chief sources, the major portion of all the other mishnayot (Yer. Shab. xvi. 15c); according to a later account, he used in all thirteen collections (Ned. 41a).所有这些特殊性，是由于这一事实，即犹大希望保留古老的教诲，以及达到这一目标的更彻底，他在他的mishnah ，除了收藏的秋叶和meïr ，形成了他的行政来源，其主要部分所有其他mishnayot （ yer.沙巴十六， 15 C ） ;根据一份后来的帐户上，他用在所有13个藏品（周一41A条） 。 He dealt independently with his material; for while he frequently made no changes in the wording or form of the old Mishnah, and even included old halakot which had long since been refuted, he altered various others (comp. Hoffmann, "Bemerkungen zur Kritik der Mischna," in Berliner's "Magazin," 1881, pp. 127 et seq.).他独立地处理与他的材料;虽然他经常没有改变措词方式或形式的旧mishnah ，甚至还包括了旧halakot已久以来被批驳，他改变了其他公司（ comp.霍夫曼， " bemerkungen zur kritik明镜mischna " ，在柏林的"杂志" ， 1881年，第127页起） 。 He expounded many of the old halakot ('Ar. iv. 2; Sanh. ix. 3; Yer. Sanh. 27a; comp. Oppenheim, lcp 347), following certain rules (Yer. Ter. i. 2, 40c), and endeavoring to determine the text of the old Mishnah (Yer. Ma'as. Sh. v. 1, 55d; comp. Letter of Sherira Gaon, lc pp. 9-10; Frankel, lcp 214).他阐述了许多旧halakot （ '氩四。 2 ; sanh第九3款;也门里亚尔。 sanh 。 27A条;可比。奥本海默，液晶聚合物347 ） ，以下一定的规则（ yer.之三：一，二， 40 ） ，和努力，以确定文本的旧mishnah （ yer. ma'as 。赫奇诉1 ， 55d ;可比。意向书sherira gaon ，立法会第9至10页;弗兰克尔，液晶聚合物214 ） 。 The lessknown halakot, as well as those which the pupils of Akiba had propounded, were interpreted by Judah ha-Nasi according to his conception of them.该lessknown halakot ，以及那些学生的秋叶已经提出，被解读为犹大夏纳斯按照他的构想。 In this way he impressed upon his Mishnah the stamp of uniformity, and gave it the appearance of a work thoroughly revised, if not new; and his compilation displaced its predecessors by its inclusion of the major portion of their contents with the exception of those halakot which appeared to him untenable, or to which he had alluded in some other passage of his Mishnah.这样，他的印象时，他mishnah邮票的统一性，并给予它的外观一项工作，彻底修改，如果不是新的;和他的汇编流离失所其前身是由将其列入议程的主要部分，其内容除与那些halakot而在他看来站不住脚的，还是因为他曾暗示，在其他一些通过他的mishnah 。
The Authoritative Mishnah.据权威人士mishnah 。
Because of his personal prominence and his dignity as patriarch (comp. JS Bloch, "Einblicke," etc., pp. 59 et seq.), his Mishnah soon became the only one used in the schools, and was known to teachers and students alike, Judah thereby attaining his object of restoring uniform teachings.因为他的个人突出和他的人格和尊严牧（ comp. js布洛赫" ， einblicke "等，第59页起） ，他mishnah很快就成了唯一一个用在学校，是众所周知的教师和学生同样，犹大从而达到他的目的，恢复统一的教义。 Whereas the exposition of the various halakot given by the Tannaim and called "[Tannaitic] Talmud," had been used hitherto in preference to the dry mishnaic collections (comp. Letter of Sherira Gaon, lc pp. 18-19), most of the teachers now resorted to R. Judah's Mishnah, which included both the halakot themselves and the expository tannaitic Talmud (this fact explains the application of the name "Talmud" to his Mishnah; BM 33a; Yer. Shab. xvi. 15c).而博览会的各项halakot由tannaim和所谓的" [ tannaitic ]犹太法典" ，已被用作迄今优先于干燥mishnaic收藏（ comp.信sherira gaon ，信用证页18-19 ） ，大部分的教师现在诉诸传译犹大奇摩mishnah ，其中既包括halakot自己和阐述tannaitic犹太法典（这个事实说明了应用取名"犹太法典" ，以他的mishnah ;骨髓33A条;也门里亚尔。沙巴十六， 15 C ） 。 Interest in this work was so highly esteemed that a haggadist said: "The study of the Mishnah is equal to sacrifice" (Lev. R. vii.).有兴趣在这方面的工作是如此高度评价一个haggadist说： "这项研究的mishnah是平等的牺牲" （ lev.传译七） 。 Every pupil was supposed, as a matter of course, to be familiar with the Mishnah of R. Judah ha-Nasi; and when any one propounded a sentence which was to be found in it, his hearers exclaimed, "What! do we not learn that ourselves from the Mishnah?"每个学生是假设的，是众所周知的事，当然，要熟悉有关mishnah R的犹大夏纳斯;时，任何一个提出一句话就是要找到它，他hearers惊呼， "什么！我们不得知自己从mishnah " ？ According to R. Joshua b.据传译约书亚乙 Levi, "The Mishnah is a firm iron pillar"; and none may stray from it (ib. xxi.).利维" ， mishnah是一个坚定的铁支柱" ，并没有任何可能偏离它（ ib.二十一） 。 "The passage, Num. xv. 31, 'He hath despised the word of the Lord,' denotes him who does not consider the Mishnah" (baraita quoted by Isaac Alfasi in his compendium to Sanh. x.). "一段话， num个， 15 31 ， '祂所鄙视天主圣言， '指他的人并不认为这个mishnah " （ baraita引述艾萨克alfasi在他的汇编，以sanh第十） 。 It was considered the only authority for legal decisions.它被认为是唯一的权威，为法律问题的决定。 R. Johanan said, "The correct halakic decision is always the one which is declared in the Mishnah to be incontrovertible" ("Halakah ki-setam Mishna"; Yeb. 42b, and parallel passages); and the most conclusive refutation of a sentence was to prove that it was contradicted by the Mishnah.传译约哈难时说： "正确的halakic决定永远是一个被宣布在mishnah被不容置疑地" （下称" halakah安setam mishna " ; yeb 。 42b ，和平行通道） ，以及最决定性的一驳的一个句子是要证明它是相矛盾的，由mishnah 。 If a decision was accidentally made contrary to theMishnah, the decision at once became invalid (Sanh. 6a, 33a; Ket. 84a, 100a).如果一个决定是无意中作出了相反themishnah ，决定一旦成为无效（ sanh. A或33A条; KET的。 84 ， 100A条） 。 The Amoraim regarded the Mishnah as the Tannaim did the Scripture; and many of them interpreted and expounded it (comp. Bacher "Ag. Bab. Amor." p. 33, note 207 on Rab).该亚摩兰把mishnah作为tannaim没有经文，以及他们中的许多人的解释，并阐述了它（ comp. bacher "银。 2000年银行业。阿穆尔" ，第33页，注207对Rab的） 。 Even subsequently, when the collections which were made by the pupils of Judah ha-Nasi were widely used, his Mishnah remained the sole authority.即使后来，当收藏品，其中所提出的学生的犹大公顷-纳斯被广泛使用，但他mishnah仍然是唯一的权威。 In cases where the Mishnah conflicted with the Baraita, the former was considered decisive (Suk. 19b; B. Ḳ. 96b), while there is but a single example to show that the Gemara preferred the Baraita in such a disputed case (see Jew. Encyc. ii. 516a, sv Baraita).遇有mishnah不符合baraita ，前者被认为是决定性的（ suk. 19B条;乙ḳ 。 96 B条） ，而只不过是一个单一的例子表明，该gemara倾向于baraita在这样一个有争议的情况下（见犹太人。 encyc二。 516a ， sv baraita ） 。 Some amoraim, such as Ilfa and Simeon b.一些亚摩兰，如ilfa和西麦乙 Laḳish, even regarded the later collections as unnecessary and useless, since their entire contents were included by implication in the Mishnah, and all questions could be explained from it without the aid of the subsequent compilations (Yer. Kil. i. 6, 27a; Yer. B. Ḳ. v. 5a; Yer. Ḳid. iii. 64b; Ta'an. 22a; comp. Oppenheim, lc pp. 344-345). laḳish ，甚至把后来收藏不必要的和无用的，因为它们的全部内容包括在内，蕴涵在mishnah ，什么问题都可以解释，从它没有借助随后汇编（ yer.九龙内地段第一， 6 ， 27A条;也门里亚尔。乙ḳ诉5A条;也门里亚尔。 ḳid三。 64b ; ta'an 。 22A条;可比。奥本海默，信用证页344-345 ） 。 Another sentence, likewise derogatory to these later collections, says: "If Rabbi has not taught it, how does R. Ḥiyya [the collector of the baraitot] know it?"另一句，同样也贬到这些藏品后说： "如果拉比有没有教它，又如何传译ḥiyya [收藏家的baraitot ]知道吗"
Modifications of the Text.修改案文。
This Mishnah, however, has not been preserved in the form in which Rabbi redacted it; for, as stated above, it was subjected to many changes, and received numerous additions before it reached its definitive form.这mishnah ，但是，没有得到保存在以何种形式拉比编辑;因为，正如上文所述，它受到了许多变化，并收到了大量的增补，才达成的，其最终的形式。 Notwithstanding the superiority of Rabbi's Mishnah to its predecessors, it had many defects, some of which may still be seen in the present Mishnah.尽管有优势的拉比的mishnah其前辈，它有许多缺陷，其中一些还可以看到，在目前mishnah 。 Though Rabbi himself subsequently renounced many of his Mishnaic opinions, as his views changed in the course of time, he retained such discarded opinions in his Mishnah as he had held them in his younger days (BM 44a; 'Ab. Zarah 52b; Yer. 'Ab. Zarah iv. 44a).虽然拉比本人后来放弃了他的许多mishnaic意见，因为他的看法改变了在这个过程中，他还保留，如被丢弃的意见，在他的mishnah ，因为他曾在他的小天（骨髓44 ; '抗体。 zarah 52 b型;也门里亚尔。 '抗体。 zarah四44 ） 。 Occasionally he recorded one decision as authoritative in one passage of his Mishnah, considering it the correct view, and, deciding later in favor of an opposite opinion, he in another place gave this also as authoritative without retracting or suppressing his former view (Sheb. 4a).偶尔，他记录了一项决定，因为有权威的一个通过他的mishnah ，认为它是正确的看法，并决定在稍后青睐的一个相反的意见，他在另一处地方了，这也为权威，没有收回或压制他的前查看（ sheb. 4A ）条。 These shortcomings would not have been serious, since Rabbi did not intend to furnish a mere halakic code, if he had not failed to include in his collection many halakot which were taught in his school and which were, therefore, highly important, not only for halakic decision, but also for a knowledge of tradition in general.这些缺点，也不会被严重的，因为法师并不打算提供一份仅仅halakic代码，如果他有没有包括在他收集许多halakot其中教授在他的学校和哪些人，因此，非常重要，而不是只为halakic决定，而且对于知识的传统，在一般。 He furthermore excluded his own halakot and the points of divergence between him and his contemporaries.他还排除他自己的halakot和点之间的分歧，他与他同时代的。 These omissions were the most serious defects in his Mishnah for his pupils, since, being a compendium of the entire traditional instruction, it must have seemed incomplete inasmuch as it did not include the teachings of the last tannaim, whose legal decisions should certainly have been incorporated in it if it was to serve as an authoritative code.这些遗漏，其中最严重的缺陷，在他的mishnah为他的弟子，这是因为，作为一个汇编的整个传统教学，就必须有似乎不完整，因为它并不包括遗训最后tannaim ，其有关法律问题的决定无疑是要被纳入它，如果它是作为一个权威的代码。 Rabbi's pupils R. Ḥiyya, R. Hoshaiah, Levi, and Bar Ḳappara began, therefore, even during Rabbi's lifetime and with his knowledge, to make additions and emendations to his Mishnah.拉比的学生传译ḥiyya ，传译hoshaiah ，列维和酒吧ḳappara开始，因此，即使是在拉比的一生和他的知识，作出补充和emendations他mishnah 。 Rabbi, who was aware of the deficiencies of his work, probably approved many of these corrections (comp. Oppenheim, lc pp. 344 et seq.), and added some himself (Yer. Ket. iv. 29a, b).拉比，谁知道有缺陷的，他的工作，很可能批准了许多这些更正（ comp.奥本海姆，信用证页344页起） ，并增加了一些与自己（ yer. KET的四。 29A条，乙） 。 Most of the changes, however, were such as were contrary to his views, and were consequently concealed from him by his pupils (see Megillat Setarim; comp. Weiss, "Dor," ii. 191).大部分的变化，但是，如违背了他的看法，并因此掩盖了，从他的弟子（见megillat setarim ;可比。魏斯， " dor " ，二191 ） 。
Thus arose new collections by R. Ḥiyya, R. Hoshaiah, and Bar Ḳappara, which were called "Mishnayot Gedolot," since they were more voluminous than Rabbi's collection.以致出现新的藏品由R. ḥiyya ，传译hoshaiah ，酒吧ḳappara ，其中，被称为" mishnayot gedolot " ，因为他们更浩繁比拉比的收藏品。 As these new compilations imperiled the uniformity of teaching, which was possible only through the existence of a Mishnah familiar to all teachers, the "Debe Rabbi" (the scholars of Rabbi's school) undertook a revision of his Mishnah, probably long after his death.由于这些新的资料汇编未遇的均匀性教学，这是可能的，只有通过存在一个mishnah熟悉所有教师， " debe拉比" （学者拉比的学校）进行了修订其mishnah ，大概不久，他的死因。 They made various changes and a large number of additions in agreement with current demands; and in this form the Mishnah has been transmitted to the present time.他们提出了各种不同的变化，以及大量的补充协议，与目前的需求，以及在此形成mishnah已转发到现在的时间。 The majority of the additions made by the Debe Rabbi betray their later origin, although some of them are known to be supplementary only by statements in the Gemara.大部分的增补由debe拉比出卖他们后来出身，虽然他们中的一些人，知道是补充，只有报表在gemara 。 For instance, the discussion between R. Hezekiah and R. Johanan, in Men.例如，讨论传译hezekiah和R.约哈难，在男人。 104b, indicates that the passage in the present Mishnah (Men. xiii. 2), beginning "Rabbi omer," is a later addition of which Hezekiah and Johanan did not know. 104 B条，表明通过在本mishnah （ men.十三2 ） ，开始"拉比奥马尔" ，是后来加入其中hezekiah及约哈难，不知道。 The same is true of Mishnah Sanh.同样是真实的mishnah sanh 。 ix.九。 2, since the R. Simeon there mentioned is Rabbi's son, as is shown by Yerushalmi (ad loc. 27a, b). 2 ，因为人工西麦有提及的是，拉比的儿子，为的是表现出yerushalmi （公元同上。 27A条，乙） 。 Mishnah 'Ab. mishnah '抗体。 Zarah ii. zarah二。 6, where a decision of Judah ha-Nasi is quoted, also comes in this category, since it refers to Judah II., grandson of Judah ha-Nasi I., the original redactor of the Mishnah (comp. Tos. 'Ab. Zarah 36a, sv "Asher"). 6 ，凡决定犹大公顷-纳斯被引用，也谈到在这一类别中，因为它是指犹大二，孙子的犹大夏纳斯一，原redactor的mishnah （ comp.调查主任。上诉。 zarah 36A条， sv "阿什尔" ） 。 In general, all the passages in which something concerning Rabbi is related, or something which he did either alone (Sheb. vi. 4) or together with his colleague (Oh. xviii. 19), must be regarded as later accretions (comp. Frankel, lc pp. 215 et seq.); and the same statement holds good of all the passages in which Rabbi's opinion is quoted after that of other tannaim.一般而言，所有通道，其中一些关于拉比是相关的，或者一些他这样做，或者是单独（ sheb.六， 4 ）或连同他的同事（ oh.十八，十九日） ，必须被视为后来accretions （ comp.弗兰克尔，立法会第215页起） ，以及同一份声明中拥有良好的所有通道，在拉比的意见是引用后，即其他tannaim 。 On the other hand, there are passages concluding with "dibre Rabbi" (the words of Rabbi), which are not necessarily additions; for Rabbi may in such instances have quoted his own opinion anonymously as setam, as he frequently did, and the words "dibre Rabbi" may have been added by later editors.在另一方面，有通道与总结" dibre拉比" （话拉比） ，它不一定是增补;拉比可能在这种情况曾引用他自己的意见，库存作为setam ，因为他经常这样做了，话" dibre拉比"可能已被列入后人编辑。 Various sentences of the Tosefta also found their way into the Mishnah (comp. Hoffmann, lc pp. 156 et seq.).各种刑罚的陀瑟他也发现自己的方式进入mishnah （ comp.霍夫曼，立法会第156页起） 。 Many of these are haggadic in nature, such as those at the end of the treatises Makkot, 'Uḳẓin, Ḳinnim, Ḳiddushin, and Soṭah, as well as many sentences in the treatise Abot, which must be regarded as accretions.许多这些都是haggadic性的，如那些在去年底的论文makkot ， ' uḳẓin ， ḳinnim ， ḳiddushin ， soṭah ，以及很多句子在伤寒abot ，这必须被视为accretions 。 The later origin of many of these sentences is at once indicated by the name of the author, as in the cases of R. Joshua b.后来原产地的许多这些句子，是在曾经表示，由作者的名字，因为在案件传译约书亚乙 Levi, who belonged to the first generation of Amoraim ('Uḳẓin, end); Simon, son of Judah ha-Nasi (Ab. ii. 2); and Hillel, grandson of Judah ha-Nasi (ib. ii. 4 et seq.; comp. Lipmann Heller in Tos. Yom-Ṭob, ad loc.).利维，他们属于第一代亚摩兰（ ' uḳẓin ，全文完） ;西蒙的儿子，犹大哈纳斯（ ab.二， 2 ） ; hillel ，孙子的犹大夏纳斯（ ib.二，四页起。 ;可比。 lipmann海勒在调查主任。赎罪- ṭob ，专案同上） 。 Aside from these additions, the Debe Rabbi emended the phraseology and single words of the Mishnah (comp. Yer. Ḳid. iii. 64c), even as Rabbi himself had done (comp. BM iv. 1; 'Ab. Zarah iv. 4, and the Babylonian and Palestinian Gemaras, ad loc.).除了这些增补， debe拉比emended措词和单词的mishnah （ comp.层。 ḳid三。 64c ） ，即使作为拉比自己做（ comp.的BM四， 1 ; '抗体。 zarah四。四日，巴比伦和巴勒斯坦gemaras ，专案同上） 。
Babylonian and Palestinian Mishnah.巴比伦和巴勒斯坦mishnah 。
Many of Rabbi's own emendations have been preserved in the different readings of Yerushalmi and Babli, although the differences between these two versions are not all due to his changes, as Rapoport assumes ("Kerem Ḥemed," vii. 157-167); for most of the differences not due to philological causes must be ascribed to the different mishnaic schools.许多拉比自己的emendations一直保存在不同的读数yerushalmi和babli ，虽然差异这两个版本都不会因为他是变化的影响，因为拉波波特假设（ " Kerem的ḥemed ， "七。 157-167 ） ，而最的差异，并非由于古籍原因要归功于不同mishnaic学校。 In addition to the Debe Rabbi, later amoraim also emended the Mishnah if the received reading seemed untenable.除上述debe拉比，后来亚摩兰也emended该mishnah如果收到读似乎是站不住脚的。 These emendations were then incorporated into the Mishnah; those made by the Babylonian amoraim into the Mishnah which was taught in the Babylonian schools; and those made by the Palestinian amoraim into the Mishnah as taught in the Palestinian schools.这些emendations当时纳入mishnah ;所作的巴比伦亚摩兰进入mishnah被教导，在巴比伦的学校，并取得了那些由巴勒斯坦亚摩兰进入mishnah作为讲授巴勒斯坦学校。 Thus, in 'Ab.因此，在'抗体。 Zarah i., the Mishnah in the Palestinian Talmud was corrected according to the Gemara (Yer. 'Ab. Zarah i. 39d), while the Mishnah in the Babylonian Talmud retained its original reading. zarah一， mishnah在巴勒斯坦塔木德经矫正据该gemara （ yer. '抗体。 zarah一39d ） ，而mishnah在巴比伦塔木德经保留其原来读。
Sometimes-curiously enough-the Mishnah of the Palestinian Talmud was corrected to harmonize with the results of the discussion in the Babylonian Talmud, and vice versa (comp. OH Schorr in "HeḤaluẓ," vi. 32-47; Frankel, "Mebo," pp. 19a-22a), although only a few of these emendations, of which there are many in the Talmud-introduced by the phrases "sami mi-kan" = "omit from here," or "ḥasuri miḥasra" = "something missing," or "teni kak" = "teach thus"-found their way into the Mishnah itself.有时奇怪-m ishnah的巴勒斯坦塔木德经矫正，以协调与讨论的结果，在巴比伦塔木德经，反之亦然（ c omp.哦s chorr在" h eḥaluẓ， "六。 3 2-47;弗兰克尔， "湿润烧伤膏， "第19A条- 22A条） ，虽然只有少数人，这些emendations ，其中有许多人在塔木德经推出，由三句"萨米宓根" = "省略，从这里"或" ḥasuri miḥasra " = "东西失踪" ，或" teni珏" = "教导因此， "发现自己进入mishnah本身。 Many of the amoraim objected to corrections in the Mishnah, holding that the phraseology chosen by the ancients in their mishnaic collections should be retained unchanged (Yer. Nazir i. 51a).很多的亚摩兰反对更正在mishnah ，认为用字选择，古人在其mishnaic藏品应予保留不变（ yer.纳齐尔一51 ） 。
The Mishnah is written in a peculiar kind of Hebrew, which is far more different from the Hebrew of the earlier books of the Old Testament than from that of some of the later ones and which is, therefore, correctly designated as "Neo-Hebraic."该mishnah是写在一个奇特的种希伯来语，这是远远有别于希伯来语该较早的书籍的旧约比从一些后来者，这是，因此，正确指定为"新保守主义hebraic 。 " This language was spoken by the people of Palestine as late as the second century of the common era, but was cultivated especially by the scholars; so that it was called "leshon ḥakamim" = "the speech of the wise."这种语言是口语，由巴勒斯坦人民迟至公元二世纪的共同时代，但耕地特别是由学者，因此，它被称为" leshon ḥakamim " = "讲话的英明" 。 It contains many old Hebraic terms which were preserved in popular speech, although they are not found in the Bible, as well as numerous foreign elements, especially from Aramaic, Greek, and Latin; the scholars being forced to adopt these loanwords as terms for objects and concepts which were formerly unknown and for which there were no designations in the Hebrew vocabulary.它包含了许多老hebraic条款而被保存在流行的讲话，尽管他们都没有出现在圣经中，以及许多外国势力，特别是从阿拉姆语，希腊语和拉丁语;学者们被迫采取这些外来语作为条件，对象和概念，其中以前不为人所知的，并为之，并无指定在希伯来语词汇。 Foreign words were especially used to designate implements borrowed from foreign peoples (comp. Weiss, "Mishpaṭ Leshon ha-Mishnah," pp. 1-7; A. Geiger, "Lehrbuch zur Sprache der Mischna," pp. 1-3); and these borrowed terms were so Hebraized as to be taken by many for native words.外来词，尤其是用来指定执行借来的，从外国人民（ comp.魏斯， " mishpaṭ leshon夏mishnah "页1-7 ;甲盖格， " lehrbuch zur sprache明镜mischna " ，页1-3 ） ;这些借来的条款，使hebraized作为将要采取的许多本土的话。
The Written Text.书面文字。
From the first there were various opposing opinions regarding the problems when and by whom the Mishnah was reduced to writing.从第一次有各种不同的反对意见，就什么问题，什么和由谁mishnah减少到写作。 According to the Letter of Sherira Gaon (lc pp. 2, 9, 12), Judah ha-Nasi himself performed this task; and this view is supported by Rabbenu Nissim b.据信sherira gaon （立法会第2 ，第9 ， 12 ） ，犹大哈纳斯亲自负责这项工作;这种观点是支持rabbenu nissim乙 Jacob (in the preface to his "Sefer ha-Mafteaḥ," ed. J. Goldenthal, p. 3a, Vienna, 1847), Samuel Nagid (in his "Mebo ha-Talmud"), Maimonides (in the introduction to his commentary on the Mishnah and in the preface to the Yad ha-Ḥazaḳah), Meïri (in his "Bet ha-Beḥirah"), and a commentary on Pirḳe Abot (pp. 6a, 8b, 9a, Vienna, 1854); and many other medieval authors, as well as some modern scholars (comp. Strack, "Einleitung in den Talmud," p. 54), hold the same opinion.雅各布（在序言中，以他的" sefer夏mafteaḥ ， "海关学报戈登塞尔页第3 A ，维也纳， 1847 ） ，萨缪尔nagid （在他的"美宝湿润烧伤膏公顷-犹太法典" ） ，迈蒙尼德（在引言中，以他的评论关于mishnah ，并在序言中，向亚得哈ḥazaḳah ） ， meïri （在他的"赌夏beḥirah " ） ，并评论，对pirḳe abot （第6A条8B条， 9A条，维也纳， 1854 ） ，以及其他许多中世纪的作者，以及一些现代学者（ comp. strack ， " einleitung在书斋犹太法典" ，第54页） ，持相同意见。 Rashi, on the other hand (see his commentary on Shab. 13b; 'Er. 62b; BM 33a; Suk. 28b; Ket. 19b), with some tosafists and other medieval and modern authors (comp. Strack, lcp 55), held not only that the Mishnah was not reduced to writing by Rabbi himself, but that even the later amoraim did not have it in written form. rashi ，另一方面（见他的评论对沙巴。 13B条; '呃。它能;骨髓33A条;淑。 28 B款; KET的。 19B条） ，与一些tosafists和其他中世纪和现代作家（ comp. strack ，液晶高分子55 ） ，举办这不仅使mishnah没有落实到书面上，由拉比本人，但即使是后来亚摩兰没有它采用书面形式。 He maintained that it, together with the Gemara, was written by the Saboraim.他认为，同gemara ，写，由saboraim 。 This view is based principally on the passage Giṭ.这个看法是基于对主要通过giṭ 。 60b, which declares that it was forbidden to record halakot, as well as on certain other statements of the Amoraim (comp. eg, Tan., Ki Tissa, ed. Buber, pp. 59b et seq.), which draw a distinction between the Bible as being a written doctrine and the Mishnah as a system of teaching which is not and may not be reduced to writing. 60b ，其中宣布，它被禁止记录halakot ，以及对某些其他报表的亚摩兰（ comp.如火炭，奇tissa ，教育署。布伯，第59b等等） ，其中提请区分圣经作为书面学说和mishnah作为一个系统的教学，这是没有可能不是以书面记录。 It is, however, extremely unlikely that such a systematized collection, dealing with problems so numerous and so diverse, could have been transmitted orally from generation to generation; and this improbability is increased by the fact that in the Talmud remarks concerning "resha" and "sefa" (the "first" and the "last" cases provided for in a single paragraph) are frequently added to Mishnah quotations, a fact explicable only on the assumption that the text of the Mishnah was definitely fixed in writing.但是，它极不可能为这样一个系统化的收集，处理问题，使众多如此多样，可能已被口头一代一代传下去;这improbability是增加了一个事实，即在塔木德经说三道四" resha " " sefa " （下称"第一"和"最后一次"规定的情况下，在一个单一的段落）经常加入mishnah报价，这一事实可以解释，只是假设，该文本的mishnah肯定是固定的书面答复。
It must be assumed, therefore, that Rabbi himself reduced the Mishnah to writing in his old age, transgressing in a way the interdiction against recording halakot, since he deemed this prohibition liable to endanger the preservation of the doctrine.因此我们必须假定，因此，拉比自己减少mishnah写在自己的晚年生活，越轨的一个方式，阻截对录音halakot ，因为他认为这项禁令，可危及保存的教义。 He did not abrogate this interdiction entirely, however; for the oral method of instruction continued, the teacher using the written Mishnah merely as a guide, while the pupils repeated the lesson orally.他没有废止这项停职完全，但是对于口腔教学方法继续下去，老师用书面mishnah仅仅作为一种引导，而学生重复的教训口头提出。 Thus the distinction between "miḳra" (the law to be read) and "mishnah" (the oral teaching) was retained (comp. "Paḥad Yiẓḥaḳ," sv "Mishnah," pp. 219 et seq.; Frankel, "Hodegetica in Mischnam," pp. 217-218; Brüll, "Einleitung," ii. 10-13; Weiss, "Dor," p. 216).因此，区分" miḳra " （法，才能读）和" mishnah " （口语教学）被保留（ comp. " paḥad yiẓḥaḳ ， " sv " mishnah "页219页起;弗兰克尔" ，在hodegetica mischnam "页217-218 ; brüll ， " einleitung ， "二10-13 ;魏斯， " dor " ，第216页） 。
The Mishnah has been transmitted in four recensions: (1) the manuscripts and editions of the mishnayot; (2) the Babylonian Talmud, in which the several mishnayot are separated by the Gemara in those treatises which have it, while in the treatises which have no Gemara they follow in sequence; (3) the Palestinian Talmud, in which the Gemara follows each entire chapter of the Mishnah, the initial words of the mishnaic sentences to be expounded being repeated (of this version only the first four orders and chapters i.-iv. of the treatise Niddah of the sixth order are extant); (4) "the Mishnah on which the Palestinian Talmud rests," published by WH Lowe in 1883 after the Mishnah manuscript (Add. 470, 1) in the library of the Universityof Cambridge.该mishnah已转发了四个recensions ： （ 1 ）的手稿和版本的mishnayot ; （ 2 ）巴比伦犹太法典，其中几个mishnayot是分开的，由gemara在这些论文，其中有它，而在论文，其中有没有gemara他们遵循的序列; （ 3 ）巴勒斯坦犹太法典，其中gemara如下每一个整章的mishnah ，初步字的mishnaic判决予以阐述重演（这个版本只有第一四项命令和第一章.-四，对伤寒niddah的第六秩序，是现存） ; （ 4 ） " mishnah就巴勒斯坦塔木德经休息，出版的"新起低于1883年后mishnah手稿（ add. 470人， 1 ） ，在图书馆该universityof剑桥。 On the relation of the first three editions to one another see above (comp. A. Krochmal, "Yerushalayim ha-Benuyah," Introduction, pp. 10-14; Frankel, lc pp. 219-223; Weiss, lc ii. 313).对有关的前三个版本，对另外一个人在上面看到的（ comp.甲krochmal ， "耶路撒冷区夏benuyah ， "引进来，第10-14 ;弗兰克尔，信用证页219-223 ;魏斯，立法会二313 ） 。 The relation of the fourth version to the preceding three has not yet been thoroughly investigated.关系的第四个版本，以先前三个月尚未得到彻底调查。
Division into Orders.分设成订单。
The Mishnah is divided into six main parts, called orders (Aramaic, "sedarim," plural of "seder"; Hebr. "'arakin," plural of "'erek"), the (as in BM 85b) or the (Pesiḳ., ed. Buber, 7a; Cant. R. vi. 4) being therefore frequently mentioned.该mishnah分为六个主要部分，所谓令（阿拉姆语， " sedarim ， "复数" seder " ;黑布尔" … … arakin ， "复数的" ' erek " ） ， （如骨髓85 B ）或（ pesiḳ 。编，布伯， 7 A款;斜面。传译六。四日） ，因此被经常提及。 The abbreviated name ("shas") was formed from the initial letters of (Ḥag. 3a, 10a; M. Ḳ. 10b).该名称的简称（简称"沙斯" ）成立，从最初的意向书（ ḥag.第3 A ， 10 A条;米ḳ 。 10 B条） 。 Each order contains a number of treatises, "massektot" (Mishnah, ed. Lowe, fol. 32a; Midr. Teh. to Ps. civ.) or "massekot" (Mishnah, ed. Lowe, fol. 69a), plural of "masseket," or "massektiyyot" (Cant. R. vi. 9), the singular of which is "massekta."每个订单包含几个不同的论文， " massektot " （ mishnah编，低于，接下来。 32A条; midr 。 。向PS 。 civ ） ，或" massekot " （ mishnah编，低于，接下来。 69a ） ，文字" masseket " ，或者说" massektiyyot " （ cant.传译六，九日） ，奇异的是， " massekta " 。 Each treatise is divided into chapters, "peraḳim" (singular, "pereḳ") (Ned. 8a; Ḥag. 9a; Men. 99b), and each chapter into paragraphs or sentences, "mishnayot," or "halakot" in the Palestinian Talmud (see above).每个伤寒分为章， " peraḳim " （奇异， " pereḳ " ） （周一8 ; ḥag 。 9A条;男子。 99b ） ，而且每个章节到段落或句子， " mishnayot " ，或者说" halakot "在巴勒斯坦犹太法典（见上文） 。
The six orders are first mentioned by R. Ḥiyya (BM 85b), and represent the original division.六个令是首次提到的R. ḥiyya （骨髓85 B ） ，并代表原记名表决。 A division into five orders is nowhere mentioned, although Geiger ("Einiges über Plan," etc., p. 487), misinterpreting the Midrash passage Num.记名表决分为5个命令是行不通的提到，虽然盖格（ " einiges黚er计划， "等，第487页） ，曲解midrash通过序号。 R. xiii., considers only five orders to be enumerated there.传译十三，认为只有5个命令可在列举了。 Ulla (Meg. 28b), when he alludes to those who teach and learn only four orders, does not imply that the Mishnah was divided into four orders, but refers merely to those who study only four. ulla （ meg. 28 B款） ，当他提到那些教互学，只有4项命令，但这并不意味着该mishnah分为四项命令，但仅指那些研究只有四个。 This conclusion is confirmed by a conversation in which Simeon b.这一结论证实了谈话，其中西麦乙 Laḳish communicates to a man who has studied only the first four orders a sentence belonging to the sixth order (Meg.28b). laḳish传达给一名男子，他研究只有第一四项命令句子属于第六秩序（ meg.28b ） 。 The geonic tradition ("Sha'are Teshubah," No. 143) which refers to seven orders of the Mishnah seems to include the "Small Treatises" ("Massektot Ḳeṭannot"; Hoffmann, lc pp.98-99).该若尼克传统（ " sha'are teshubah ， "第143号） ，这是指七个订单的mishnah似乎包括"小论文" （下称" massektot ḳeṭannot " ;霍夫曼，立法会pp.98 - 99 ） 。 The names of the orders are old, and are mentioned by Simeon b.姓名订单岁，并提到西麦乙 Laḳish (Shab. 31a), who enumerates them, according to his interpretation of Isa. laḳish （ shab. 31 A条） ，他还列举了，据他的解释，伊萨。 xxxiii.三十三。 6, in the following sequence: Zera'im, Mo'ed, Nashim, Neziḳin, Ḳodashim, Ṭohorot. 6 ，在下列顺序：泽拉伊姆， mo'ed ，女之部， neziḳin ， ḳodashim ， ṭohorot 。 This is the original order, which is found also in Num.这是原来的秩序，这是公司还发现，在序号。 R. xiii.传译十三。 There are other enumerations with different sequences.还有其他enumerations与不同序列。 R. Tanḥuma has the following in Yalḳ., Ps.传译tanḥuma有以下在yalḳ ，聚苯乙烯。 xix.: Nashim, Zera'im, Ṭohorot, Mo'ed, Ḳodashim, Neziḳin.十九。 ：女之部，泽拉伊姆， ṭohorot ， mo'ed ， ḳodashim ， neziḳin 。 He gives another series in Num.他举了另一个系列序号。 R. xiii.: Nashim, Zera'im, Mo'ed, Ḳodashim, Ṭohorot, Neziḳin.传译十三：女之部，泽拉伊姆， mo'ed ， ḳodashim ， ṭohorot ， neziḳin 。 As R. Tanḥuma evidently does not intend to give the actual sequence but only to explain the verses as referring to the orders of the Mishnah, he adapts his enumeration of the orders to the sequence of the verses.作为传译tanḥuma显然并不打算给实际顺序，而只是解释小诗为是指该命令的mishnah ，他的适应化修改，他列举了命令序列的小诗。 That Simeon b.这西麦乙 Laḳish's sequence is the correct one may be proved also from other sources. laḳish的顺序是正确的，可证明，还从其他来源获得。 For example, Ta'an.举例来说， ta'an 。 24b has: "In the days of Rab Judas they went in their studies only as far as the order Neziḳin; but we study all six orders." 24 B条有： "在天之Rab的犹大所到之处，他们的研究只就为了neziḳin ，但我们的研究所有六个订单" 。 The parallel passage reads: "We have proceeded in our studies as far as 'Uḳẓin" (the end of the sixth order Ṭohorot).平行通道说： "我们已经着手研究，据' uḳẓin " （完的六阶ṭohorot ） 。 It is clear from Meg.很显然，从梅格。 28b that formerly only four orders were studied, of which Neziḳin formed the conclusion (according to Ta'an. 24a, where the shorter course of study in former times is mentioned in another form of expression). 28 B款说，以前只有4项命令进行了研究，其中neziḳin形成结论（据ta'an 。 24A条，而更短的研究过程中，在时代的前中提到的另一种表现形式） 。 That the treatise 'Uḳẓin of the order Ṭohorot was the end of the sixth order is shown by Ber.该论文' uḳẓin该命令ṭohorot是去年底第六届秩序，是表现出的误码率。 20a. 20A条。 It is seen, therefore, that the order Neziḳin is always mentioned as the fourth, and the order Ṭohorot as the sixth and last, thus conforming to the sequence of Simeon b.这是见过，因此，该命令neziḳin始终被提及作为第四，并命令ṭohorot作为第六和去年，因此，顺应这一序列西麦乙 Laḳish (comp. Brüll, lc ii. 15; Weiss, lc iii. 186). laḳish （ comp. brüll ，立法会二， 15票;魏斯，立法会三186 ） 。 Isaac ibn Gabbai, author of the mishnaic commentary "Kaf Naḥat," has, consequently, no grounds for his reversal of the arrangement of the orders (comp. Lipmann Heller, lc Preface); nor is there any foundation for the attempt of Tobias Cohn to reverse the sequence ("Aufeinanderfolge der Mischna Ordnungen," in Geiger's "Jüd. Zeit." iv. 126 et seq.).艾萨克伊本gabbai ，作者的mishnaic评论" kaf naḥat " ，因此，没有理由为他扭转安排订单（ comp. lipmann海勒，立法会序） ;也没有任何基础的尝试托比亚斯科恩要扭转序列（ " aufeinanderfolge明镜mischna ordnungen " ，在盖格的" jüd 。塞特"四126页起） 。 For a justification of the accepted sequence see the introduction of Maimonides to his commentary on the Mishnah; Frankel, lcp 254; Brüll, lc ii.为理由的接受序列见引入迈蒙尼德以他的评论就mishnah ;弗兰克尔，液晶聚合物254名; brüll ，立法会二。 15-16. 15-16 。 It can not be ascertained whether Rabbi himself originated this sequence, or whether the orders were thus discussed in the academies.它不能确定是否拉比本人发源于此序列，或者是否命令已经讨论过，因此，在院校。 Isaac Alfasi and Asher b.艾萨克alfasi和阿什尔乙 Jehiel apply the Talmudic passage "En seder le-Mishnah" (= "Rabbi observed no definite sequence in the Mishnah") to the orders as well, and infer that this arrangement did not originate with Rabbi himself.杰希勒适用talmudic通道"恩seder乐mishnah " （ = "拉比观察，没有确定的顺序，在mishnah " ） ，以订单为好，可以推断，这种安排并非源于与拉比本人。 Other authorities, however, assert that the passage "En seder le-Mishnah" refers only to the treatises, and not to the orders; for here Rabbi himself observed a definite series (comp. Lipmann Heller, lc; idem, commentary on Soṭah ix. 1).其他主管部门，但是，断言通过"恩seder乐mishnah " ，是指只对论文，而不是命令;这里拉比本人观察到一个明确的系列（ comp. lipmann海勒，立法会;同上，评soṭah第九1款） 。 This view seems to be the correct one, since Simeon b.这种看法似乎是正确的，因为西麦乙 Laḳish, who was in his youth a pupil of Rabbi (Yer. Beẓah v. 2, 63a), refers to this sequence of the orders as being well known. laḳish ，谁是在他的青年学生的拉比（ yer. beẓah诉2 ， 63 A条） ，是指这一系列的订单被认为是人所共知的。 The names of the several orders, which are frequently mentioned in the Talmud (Suk. 4b; Shab. 54b; Meg. 7a; Nid. 8a; Bek. 30b), were selected according to the subject of most of the treatises belonging to them.名字的几个订单，其中经常提到，在犹太法典（ suk. 4B条;沙巴。 54b ;梅格。 7 A款;安居。 8 ; bek 。第三十B ） ，被选定根据主体的大部分的论文属于自己。
Earlier Divisions.早前师。
The division of the Mishnah into treatises is a very old device, the collections upon which Rabbi drew being also arranged in this same way.该司的mishnah成论文，是一个很旧的设备，收藏品后，其中拉比提请正在安排也是在这同样的方式。 II Esd.二，公共服务电子化。 xiv.十四。 44-46 mentions, in addition to the twenty-four written books of the Old Testament, seventy other books which may not be written down, having been given by God to Moses for oral communication to the elders of the people. 44-46提到，除了以2004年写的书的旧约，第七十二其他书籍可能已经不写了下来，被赋予上帝摩西口头沟通，以长者的人。 According to an assumption of Ginsberg's, which is supported by a comparison of the passage in Esdras with its parallel in the Tan., Ki Tissa (ed. Buber, pp. 58b-59a), these seventy books are the seventy treatises of the oral teachings, and hence of the Mishnah.根据一项假设的金斯伯格的，是支持的比较通过在埃斯德拉斯与其平行，在火炭，奇tissa （编辑布伯，第58B条-第59A ） ，但这些七十的书籍是七十论文的口述教义，因此该mishnah 。 The number seventy may be obtained by counting either the seven small treatises (comp. R. Kirchheim, Preface to his edition of them, Frankfort-on-the-Main, 1851), or, as Ginsberg obtains it, the halakic midrashim Sifra and Sifre, the first of which was divided into nine parts.有多少七十可能获得的票要么七个小论文（ comp.传译kirchheim ，前言，以他的版本，其中，法兰克福发表了主， 1851年） ，或者象金斯伯格得到它， halakic米大示sifra和sifre ，其中第一项是分为九个部分。 In any case, it is evident that the division into treatises is a very old one, and that Rabbi arranged his Mishnah in conformity with it, although, as has been said, the present division is not the original one which he adopted, but has been subjected to many changes.在任何情况下，很显然，分设成论文，是一个很古老的一个，那拉比安排了他的mishnah符合它，但正如人们所说，目前的分工，是不是原来的一个，他采纳，但已受到了很多变化。
Sixty-three treatises are now extant, although the traditional number is only sixty, as Cant. 63论文，现尚存，虽然传统的号码只有66 ，为斜面。 R. vi.传译六。 9says, "Sixty queens, these are the sixty treatises of the halakot." 9says ， "第六十二皇后区，这些都是第六十二论文的halakot " 。 The three "babot," or gates, at the beginning of the order Neziḳin formed originally only a single treatise, which also was called "Neziḳin" (B. Ḳ. 102a; BM 10a, b; Lev. R. xix.), and which was divided into three treatises on account of its size.三个" babot " ，或闸，在一开始的命令neziḳin形成原本只是一个单一的论文，其中也被称为" neziḳin " （乙ḳ 。 102 A ;骨髓第十A ， B组;列弗。传译十九） ，并分成三个论文就考虑到它的尺寸。 Makkot was originally a dependent treatise combined with Sanhedrin, of which it formed the end (comp. Maimonides' introduction to his commentary on the Mishnah). makkot本来是一个依赖伤寒合并公会，它形成了完（ comp.迈蒙尼德'介绍他的评论就mishnah ） 。 The names of the treatises, which were derived mostly from the contents, but occasionally from the initial letter, are old, being known to the Amoraim, and in part even to the Tannaim.名字的论文，其中大多是源自从内容上看，但偶尔会从最初的信中，老，被称为向亚摩兰，部分甚至到了tannaim 。
The following treatises are mentioned by name in the Talmud: Baba Ḳamma and Baba Meẓi'a (B. Ḳ. 102a); Bekorot (Beẓah 20a); Berakot (B. Ḳ. 30a); 'Eduyot under the name "Beḥirta" (Ber. 27a) as well as under its own name (Ber. 28a); Kelim (Mishnah Kelim, end); Keritot (Sanh. 65a); Ketubot (Soṭah 2a); Ḳiddushin (Ḳid. 76b); Ḳodashim (BM 109b); Makkot (Sheb. 2b); Menaḥot (Men. 7a); Middot (Yoma 16a); Nazir and Nedarim (Soṭah 2a); Oholot under the name "Ahilot" ('Er. 79a); Rosh ha-Shanah (Ta'an. 2a); Shebu'ot (Sheb. 2b); Tamid (Yoma 14b); Terumot (Pes. 34a); 'Uḳẓin (Hor. 13b); Yoma (Yoma 14b); and Zebaḥim under the name "Sheḥitat Ḳodashim" (BM 109b).以下是条约中所提到的名字，在犹太法典：巴巴ḳamma和巴巴meẓi'a （乙ḳ 。 102 A ） ; bekorot （ beẓah 20A条） ; berakot （乙ḳ 。 30A条） ; ' eduyot的名义下， " beḥirta " （误码率。 27A条） ，以及根据自己的姓名（ ber.第28A ） ;凯利姆（ mishnah凯利姆，全文完） ; keritot （ sanh. 65a ） ; ketubot （ soṭah甲） ; ḳiddushin （ ḳid. 76b ） ; ḳodashim （骨髓109 B条） ; makkot （ sheb.乙） ; menaḥot （ men. 7 A款） ; middot （ yoma 16A条） ;纳齐尔和nedarim （ soṭah甲） ; oholot的名义下， " ahilot " （ '呃。 79A条） ;羁绊夏shanah （电讯局长'一个。甲） ; shebu'ot （ sheb.乙） ; tamid （ yoma第14B ） ; terumot （ pes. 34A条） ; ' uḳẓin （ hor. 13B条） ; yoma （ yoma第14B ） ; zebaḥim的名义下， " sheḥitat ḳodashim " （骨髓109 B条） 。 The names of the treatises have, however, been subjected to various changes, and have, in some cases, been replaced by later terms.名字的论文，不过，受到种种变化，并已在一些情况下，则改由后来的条款。 Thus the earlier name "Mashḳin" gave way to the later "Mo'ed Ḳaṭan"; "Zebaḥim" was substituted for "Sheḥiṭat Ḳodashim"; and "Sheḥiṭat Ḥullin" was abbreviated to "Ḥullin" (on the names comp. A. Berliner in "Ha-Misderonah," i. 20 et seq., 40 et seq.; see also Frankel, lcp 255; Brüll, lc ii. 18-20).因此，早前的名字" mashḳin "给出路，以后来的" mo'ed ḳaṭan " ， " zebaḥim "取代了" sheḥiṭat ḳodashim "及" sheḥiṭat ḥullin "被简称为" ḥullin " （关于名字可比。甲柏林在"夏misderonah ， "一， 20段及以下各段， 40段及以下各段，还见弗兰克尔，液晶聚合物255个; brüll ，立法会二18-20 ） 。 The treatises belonging to each order deal with similar subjects, or have some other bond of relationship which causes them to be placed in a given order.该论文属于每一订单处理类似问题，或者有一些其他债券的关系，这导致他们被安置在一个特定秩序。 Although there are some tractates, such as Nazir (comp. Naz. 2a) and Berakot, which apparently do not belong to the order in which they are included, a closer examination reveals the reason for their inclusion (comp. Maimonides' introduction to his commentary on the Mishnah; Brüll, lc ii. 17-18; Weiss, lc ii. 207; Geiger, lcp 486).尽管有一些tractates ，如纳齐尔（ comp. naz 。 2A ）及berakot ，这显然不属于该秩序中，他们计算在内，在仔细审阅揭示了原因，将其列入（ comp.迈蒙尼德'介绍其评论mishnah ; brüll ，立法会二， 17日至18日;魏斯，立法会二207 ;盖格，液晶聚合物486 ） 。
The Treatises.该论文。
It is a harder task to define the principle on which the treatises are arranged within the various orders; and this difficulty is increased by the existence of many different sequences, especially since it is uncertain which of these is the oldest.这是一个困难的任务来确定的原则，即论文是安排各项命令;这种困难是上升存在着许多不同的序列，特别是因为它是不确定哪，这些是历史最悠久的。