← 小节期卷总目·第三章 这些人可剃发
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 15 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）密释纳续列节中日可以洗衣的人：受了禁令、经众贤解除的人，以及发誓不洗衣、向贤者求解而得解的人。
……以及受了禁令、众贤为他解除了禁令的人；同样，发誓不洗衣服、向一位贤者求解誓言、在节中日得了解除的人。
and one who had been ostracized and the Sages released him from his decree of ostracism; and similarly, one who had vowed not to launder his clothes and he requested from a Sage to dissolve his vow and was released from it on the intermediate days of a Festival.
密释纳续：手巾、理发用的围布、擦身的浴巾容易弄脏，节中日可以洗；漏症者、患漏症的妇人、经期妇人、产妇，以及一切在节中日由不洁转为洁净的人，也可以洗衣；其余的人一律禁止。
手巾、理发匠的围布（用来盖在理发的人身上），以及擦身的浴巾，这些都容易弄脏，节中日可以洗。
Hand towels; and barbers’ towels, which are used to cover a person having a haircut; and body-drying towels, all of which get quickly soiled, may be laundered on the intermediate days of a Festival.
漏症者，就是患不洁漏症的男子；患漏症的妇人，就是在不预期来经的日子里连续三天流出类似经血的妇人；经期中的妇人；刚生产的妇人；以及其他一切在节中日由不洁之境转入洁净之境的人：这些人都可以洗衣服，好使自己得洁净。
Zavim, men suffering from an impure venereal emission; zavot, women who experience a flow of menstrual-type blood on three consecutive days during a time of the month when they do not expect to experience menstrual bleeding; menstruating women; women who have just given birth; and all others who leave a state of ritual impurity for a state of ritual purity on the intermediate days of the Festival, these people are all permitted to launder their clothes in order to purify themselves.
注：「患漏症的妇人」原文 זָבוֹת，库中 漏症者 条兼收此形，渲染会与 漏症者 重复，故正文写中文。
但其余所有的人，节中日都禁止洗衣服。
But all other people are prohibited from laundering during the intermediate days of the Festival.
革玛拉问：其余的人在节中日为何禁止理发、洗衣？这些事为什么不算作为敬重节日而许可的事？
革玛拉问：其余所有的人在节中日禁止做这些事，理由是什么？
The Gemara asks: What is the reason that all other people are prohibited from performing these actions during the intermediate days?
这些事为什么不算在为敬重节日而许可的事之列呢？
Why are these actions not included in the category of actions that are permitted in deference to the Festival?
答：正如《斋戒卷》的密释纳所教：当值之班与驻守之班的人那一整周禁止理发、洗衣，唯独星期四为敬重安息日而许可。
革玛拉回答：正如我们在一条密释纳（《斋戒卷》叶十五背）里学过的：当值之班的人，就是那一周轮到在圣殿事奉的祭司班；以及驻守之班的人，就是陪同当值之班上耶路撒冷的非祭司之班；这两班的人那一周都禁止理发、洗衣服。
The Gemara answers: As we learned in a mishna (Taanit 15b): Both the members of the priestly watch whose week it is to serve in the Temple and the members of the non-priestly watch who accompanied the members of the watch to Jerusalem are prohibited from cutting their hair or laundering their clothes during that week.
但在那一周的星期四，为了敬重安息日，许可他们这样做。
But on the Thursday of that week they are permitted to do so in deference to Shabbat.
拉巴·巴尔·巴尔·哈纳 引 拉比以利亚撒 的话：之所以禁止，是免得他们蓬头垢面地进入值班；同理，节中日禁止平常人理发洗衣，是要人在节前预备妥当，不致蓬头垢面地进入节期。
拉巴·巴尔·巴尔·哈纳 引 拉比以利亚撒 的话说：当值之班与驻守之班的人禁止理发、洗衣服，理由是什么？
And Rabba bar bar Ḥana said in the name of Rabbi Elazar: What is the reason that the members of the priestly and non-priestly watch are prohibited from cutting their hair and laundering their clothes?
是为了不让他们蓬头垢面地进入自己的值班。
It is in order that they not enter their watch when they are untidy.
他们若在值班那一周许可理发、洗衣服，就会把理发和洗衣拖到那一周的中间，以不整齐的样子开始事奉。
If it were permitted for them to cut their hair and launder their clothes during the week of their watch, they would leave their haircuts and laundry until the middle of that week and begin their service in a disorderly state.
这里也是一样：节中日禁止平常人理发、洗衣服，是为了让他们事先完成一切必需的预备，不致蓬头垢面地进入节期。
Here, too, ordinary people are prohibited from cutting their hair or laundering their clothes on the intermediate days of a Festival, in order that they complete all necessary preparations beforehand and not enter the Festival when they are untidy.
拉比泽拉 问：节前丢了东西、忙于寻找而来不及理发洗衣的人，既是不得已，节中日可否理发洗衣？还是因为旁人看不出缘由而不许？
拉比泽拉 问：一个人在节日前夕丢了东西，忙着寻找，在节日开始前没有工夫理发、洗衣服，可不可以说，既然他是迫于无法控制的情势，以致不能在节前料理这些事，节中日就许可他理发、洗衣服呢？
Rabbi Zeira asks: If one lost an item on the eve of a Festival and he was busy searching for it and had no time to cut his hair or launder his clothes before the Festival commenced, can one say that since he was a victim of circumstances beyond his control, which prevented from taking care of these matters prior to the Festival, he is permitted to cut his hair and launder his clothes on the intermediate days of the Festival?
或许，既然旁人看不清楚他没理发、没洗衣是出于不得已，节期那一周就不许他做这些事。
Or perhaps since it is not clearly evident to others that he failed to cut his hair or launder his clothes due to unavoidable circumstances, he is not permitted to perform these actions during the Festival week.
阿巴耶 引众贤的一条原则作答：众贤禁止逾越节烤带花纹的叙利亚饼；拜托斯·本·佐宁 想以不违禁的方式制作，众贤仍然禁止，免得旁人说「别人的都禁，唯独他的许可」。可见从宽的理由不显明时，众贤不开例外。
阿巴耶 回答这个问题说，众贤有一条原则可以适用于这里。
Abaye said, in answer to this question, that there is a principle of the Sages that applies here.
众贤禁止在逾越节烤制带花纹的叙利亚饼，因为恐怕人在制作这种精致的饼时拖延，饼就发酵了。
They prohibited the baking of decorated Syrian cakes for Passover, lest people tarry in their preparation of these elaborate cakes and the cakes become leavened.
拜托斯·本·佐宁 想用一种不会导致任何违禁的方式制作这种饼，众贤仍然禁止。
When Baitos ben Zunen wished to prepare the cakes in a way that would not lead to a violation of any prohibition, the Sages nevertheless prohibited it.
注：英译作 Baitos ben Zunen，库里正式写法为 拜托斯·本·佐宁（之间1164），照库写。
他们解释说，若许可他这样做，旁人会说：「所有带花纹的叙利亚饼都禁止，拜托斯 的叙利亚饼却许可？」
They explained that were they to permit him to do so, others would say: All the decorated Syrian cakes are forbidden, but the Syrian cakes of Baitos are permitted?
这教导我们：从宽的理由若不显明，众贤就不开例外，正如忙于寻找失物的人的情形。
This teaches that the Sages do not permit exceptions when the reason for leniency is not clearly evident, like in the case of one who was busy looking for a lost item.
拉比泽拉 反驳：照此，拉比阿西 转述 拉比约哈难 说只有一件衬衣的人节中日可以洗它，那里旁人也看不出缘由，岂不也该说「唯独 拜托斯 的饼许可」？
拉比泽拉 反驳说：照你的推理，拉比阿西 引 拉比约哈难 的话说：凡只有一件衬衣的人，节中日可以洗它；在那里也该适用旁人会说的那条原则：「所有带花纹的叙利亚饼都禁止，拜托斯 的叙利亚饼却许可？」
Rabbi Zeira retorted: And according to your reasoning, that which Rabbi Asi said that Rabbi Yoḥanan said: Anyone who has only one shirt is permitted to launder it on the intermediate days of a Festival, there too, one should apply the principle that others will say: All the decorated Syrian cakes are forbidden but the Syrian cakes of Baitos are permitted.
那里也一样，旁人看不清楚从宽的理由在于他只有一件衬衣。
There, too, it is not clearly evident that the reason for leniency is that one has only one shirt.
革玛拉驳回：玛尔·巴尔·拉夫阿施 早已说过，他的腰带就是他的证明——洗唯一的衬衣时，他只能用腰带束起外衣，众人都看得出他没有别的衬衣。
革玛拉驳回这一论证：关于这事，岂不是已经说过，玛尔·巴尔·拉夫阿施 说：他的腰带就是他的证明——他洗自己唯一的衬衣时，必须穿上外衣、用腰带束紧，免得身体裸露，众人就都明白他没有别的衬衣可穿。
The Gemara rejects this argument: Wasn’t it already said about this that Mar, son of Rav Ashi, said: His belt is proof for him, as when he launders his only shirt he will have to wear his outer garment tied with his belt so that his body is not exposed, and everyone will understand that he has no other shirt to wear.
注：英译作 Mar, son of 拉夫阿施，库里正式写法为 玛尔·巴尔·拉夫阿施（之间337），照库写。
拉夫阿施 所传的另一版本：拉比泽拉 问的是丢了东西的工匠——许多人到他作坊会看见他忙于寻找，缘由算不算显明？还是不如密释纳诸例那样显明？问题悬而未决。
拉夫阿施 教导这一段的另一个版本如下：拉比泽拉 问：一个工匠在节日前夕丢了东西，忙着寻找，哈拉哈 如何？
Rav Ashi taught a different version of this passage, as follows: Rabbi Zeira asks: With regard to a craftsman who lost an item on the eve of a Festival and was busy searching for it, what is the halakha?
他既然在节前不能洗衣服、理发，节中日许可他这样做吗？
Is it permitted for him to launder his clothes and cut his hair on the intermediate days of the Festival because he had been unable to do so before the Festival?
革玛拉解释问题的两面：可不可以说，既然他是工匠，他为什么没有在节前洗衣服、理发是显明的，因为许多人会到他作工的地方来，看见他忙着寻找失物？
The Gemara explains the two sides of the question: Can one say that since he is a craftsman, it is clearly evident why he did not launder his clothes and cut his hair before the Festival, as many people would have come to his place of work and seen that he was busy looking for his lost article?
或许，这特殊情形并不像密释纳里那些情形那样显明，所以节中日不许他理发、洗衣服。
Or perhaps since the special circumstances are not as clearly evident as in those cases in the mishna, it is not permitted for him to cut his hair or launder his clothes during the intermediate days of the Festival.
这个问题悬而未决。
The dilemma shall stand unresolved.
密释纳说从海外来的人节中日可以理发；革玛拉指出这不合 拉比犹大 的意见——《巴拉伊塔》 记他说，这样的人不可剃须理发，因为他离家未得许可。
密释纳教导：在节中日从海外之地来的人，可以理发。
§ The mishna taught: One who comes from a country overseas on the intermediate days of a Festival is permitted to cut his hair.
革玛拉评论：这条密释纳不合 拉比犹大 的意见，因为一条 《巴拉伊塔》 里教导，拉比犹大 说：在节中日从海外之地来的人，不可剃须，也不可理发，因为他离家未得许可。
The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: One who comes from a country overseas on the intermediate days of a Festival must not shave or cut his hair, due to the fact that he left his home without permission.
拉瓦 界定「未得许可」：为游历出国的，众人都同意节中日禁剃；为糊口出国的，都同意许可；争论只在为多赚钱出国的人——拉比犹大 把他比作游历者，众贤把他比作糊口者。
革玛拉继续解释离开「未得许可」的定义与范围。
The Gemara continues to explain the definition and parameters of leaving without permission.
拉瓦 说：一个人若为游历离开以色列地，众人都同意他在节中日禁止剃须，因为他是自己主动离开的，这不算不得已的情形。
Rava said: If one left Eretz Yisrael to travel, all agree that it is prohibited for him to shave during the intermediate days of the Festival because he left on his own initiative, and this is not considered an unavoidable circumstance.
他若为基本生计离开，就是因为经济困难，众人都同意他回来时许可剃须，因为他被看作是迫于无法控制的情势而离开的。
If he left for basic sustenance, i.e., due to financial difficulty, all agree that it is permitted for him to shave upon his return because he is regarded as having left due to circumstances beyond his control.
他们只在这种情形有分歧：他为赚取更多利润而离开，就是说，他在以色列地本有足够的生活所需，却为增加收入而离开。
They disagree only with regard to the case where he left to earn greater profit, i.e., he had enough to live on in Eretz Yisrael, but he left in order to increase his income.
一位贤者，就是 拉比犹大，把他比作为游历离开的人；另一位贤者，就是密释纳的众贤，把他比作为基本生计离开的人。
One Sage, Rabbi Yehuda, compares him to one who left to travel, and the other Sage, the Rabbis of the mishna, compare him to one who left for basic sustenance.
革玛拉以 《巴拉伊塔》 相难：未得许可离开时 拉比犹大 的话有理，得许可离开时众贤的话有理。「未得许可」指什么？照 拉瓦，游历与糊口两种情形都无争议，只能指为多赚钱出国。
革玛拉从下面这条 《巴拉伊塔》 提出异议：拉比犹大·哈纳西 说：在未得许可而离开的情形，拉比犹大 的话看来有理；在得了许可而离开的情形，众贤的话看来有理。
The Gemara raises an objection from the following baraita: Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda seems more reasonable in a case when he left without permission, and the statement of the Rabbis seems more reasonable when one left with permission.
革玛拉澄清：「未得许可」是指什么？
The Gemara clarifies: What is meant by without permission?
若说是指他为游历离开，你岂不是说过，在这种情形众人都同意他回来时禁止理发吗？
If we say that it means that he left to travel, didn’t you say that in this case all agree that it is prohibited for him to cut his hair upon his return?
那么就该说，是指他为基本生计离开。
Rather, say that it means that he left for basic sustenance.
可是你岂不是说过，在这种情形众人都同意许可他理发吗？
But didn’t you say that all agree that it is permitted for him to cut his hair in such a case?
那么显然是指他为寻求更多利润而离开。
Rather, it is obvious that it means that he left in search of greater profit.
（续上）《巴拉伊塔》 后半说得许可时众贤有理；「得许可」若指糊口，本无争议；若指多赚钱，又与前半相抵触。照 拉瓦 的分辨，这条 《巴拉伊塔》 自相矛盾。
那么就说这条 《巴拉伊塔》 的后半：在得了许可而离开的情形，众贤的话看来有理。
Say the latter clause of the baraita as follows: The statement of the Rabbis seems more reasonable in a case when one left with permission.
革玛拉澄清：「得了许可」是指什么？
The Gemara clarifies: What is meant by with permission?
若说他是为基本生计离开，你岂不是说过，众人都同意许可他回来时理发吗？
If we say that he left for basic sustenance, didn’t you say that all agree that it is permitted for him to cut his hair upon his return?
那么就该说，是指他为多赚利润离开。
Rather, say that it means that he left for greater profit.
可是你岂不是在前半说过，在这种情形 拉比犹大 的话看来有理吗？
But didn’t you say in the first clause that the statement of Rabbi Yehuda seems more reasonable in this case?
所以，照 拉瓦 的分辨，这条 《巴拉伊塔》 内部自相抵触。
Therefore, according to Rava’s distinctions, there is an internal contradiction within the baraita.
解：《巴拉伊塔》 的意思是，未得许可，即为游历出国的情形，连众贤也同意 拉比犹大 禁止理发；得许可，即为糊口出国的情形，后者也同意众贤许可。可见它并非在两说之间裁断，而是界定争论只在为多赚钱出国一事。
革玛拉解开这个难处：拉比犹大·哈纳西 所说的是这个意思：在未得许可而离开的情形，拉比犹大 的话在众贤看来也有理。
The Gemara resolves the difficulty: This is what Rabbi Yehuda HaNasi is saying: The statement of Rabbi Yehuda seems more reasonable to the Rabbis in the case where one left without permission.
「未得许可」是指什么？
And what is meant by without permission?
是指为游历离开的情形；因为众贤只在为多赚利润离开的情形与 拉比犹大 有分歧，至于为游历离开，他们也同意 拉比犹大，禁止这人剃须理发。
It means a case where one left to travel, as even the Rabbis disagree with Rabbi Yehuda only when one left for greater profit, but when one left to travel they agree with Rabbi Yehuda that it is prohibited for one to shave and cut his hair.
在得了许可而离开的情形，众贤的话在 拉比犹大 看来也有说服力。
And the statement of the Rabbis seems more convincing to Rabbi Yehuda in the case where one left with permission.
「得了许可」是指什么？
And what is meant by with permission?
是指为基本生计离开的情形；因为 拉比犹大 只在为多赚利润离开的情形与众贤有分歧，至于为基本生计离开，拉比犹大 也向他们让步，承认许可这人剃须理发。
It is a case where one left for basic sustenance, as even Rabbi Yehuda disagrees with the Rabbis only when one left for greater profit, but when he left for basic sustenance Rabbi Yehuda concedes to them that it is permitted for him to shave and cut his hair.
所以，拉比犹大·哈纳西 的用意不是在众贤与 拉比犹大 的意见之间作出裁断，而是要阐明他们分歧的范围。
Therefore, Rabbi Yehuda HaNasi’s intent was not to decide between the opinions of the Rabbis and Rabbi Yehuda but to clarify their dispute.
撒母耳 说：在节日里出生、头发长得叫他难受的婴儿，节中日可以剪发，因为没有比母腹更紧的牢狱。细究其言可知：节前出生的就不可。
撒母耳 说：一个婴儿若在节日里出生，头发很长，叫他难受，节中日可以给他剪发，因为没有比这更紧的牢狱了，就是他母亲的胎腹，他的头发因此不能在节前剪。
§ Shmuel said: If a baby was born on a Festival and he has long hair that is bothering him, it is permitted to cut his hair on the intermediate days of the Festival, as there is no greater prison than this, the womb of his mother, due to which his hair could not have been cut prior to the Festival.
细究 撒母耳 的话可知：婴儿若在节日里出生，是的，可以给他剪发。
A precise reading of Shmuel’s statement indicates that if the child was born on the Festival, yes, his hair may be cut.
但他若在节前出生，却因故没有剪发，那就不可，节中日不许给他剪，因为节前本有时间这样做。
However, if he was born before the Festival, but for some reason his hair was not cut, no, it is not permitted to cut it on the intermediate days of the Festival because there was time to do so before the Festival.
拉夫非尼哈 以 《巴拉伊塔》 相难：凡众贤说节中日可以剃须理发的人，服丧期间也可以；由此推出，节中日禁止的，服丧期间也禁止。（下接 14之间）
拉夫非尼哈 从一条 《巴拉伊塔》 所教导的提出异议：凡众贤说过节中日可以剃须理发的人，在他服丧的日子里也可以剃须理发。
Rav Pineḥas raised an objection from that which is taught in a baraita: All of those about whom the Sages said: It is permitted to shave and cut his hair on the intermediate days of the Festival, it is also permitted to shave and cut his hair during the days of his mourning.
由此可以推知：节中日禁止剃须理发的人，在他服丧的日子里也禁止剃须理发。
But from this it follows that one who is prohibited from shaving and cutting his hair on the intermediate days of a Festival is also prohibited from shaving and cutting his hair during the days of his mourning.