← 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 11 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）拉夫非尼哈 接着推论：若婴儿以节前、节内出生分别，有时禁止给他剪发，那就等于说未成年人也守服丧之例了。
你若说，对婴儿而言，节前出生与节日里出生有分别，有些情形禁止给婴儿剪发，那就会得出：连未成年人也要守服丧之例。
And if you say that with regard to a baby there is a distinction between being born before the Festival and being born on it, and in some cases it is prohibited to cut the hair of a baby, then you find that mourning is practiced even with a minor.
可是 《巴拉伊塔》 教导：为未成年人撕衣，只是为叫旁观者生出哀伤，他本身并无守任何服丧 哈拉哈 的义务。
岂不是有一条 《巴拉伊塔》 教导：未成年人若有亲属去世，要为他撕裂衣服，为的是叫看见他的人生出哀伤之情？
Isn’t it taught in a baraita: One rends the clothes of a minor whose relative has passed away, due to the desire to bring about feelings of grief among those who see him?
然而未成年人本身并无义务遵守任何一条服丧的 哈拉哈 。
However, there is no inherent requirement for the minor to observe any of the halakhot of mourning.
拉夫阿施 答：那条 《巴拉伊塔》 并未明说节中日禁止理发者服丧时也禁止，那只是推论；密释纳所列的人或有可、有不可，而服丧之例本不适用于婴儿。
拉夫阿施 说： 拉夫非尼哈 所引的第一条 《巴拉伊塔》 难道明白教导说，节中日禁止理发的人，在服丧的那一周也禁止理发吗？
Rav Ashi said: Is it taught explicitly in the first baraita cited by Rav Pineḥas that if it is prohibited for one to have a haircut during the Festival, it is likewise prohibited to have a haircut during the week of mourning?
那不过是一个推论而已。
That was merely an inference.
也许他们当中，即密释纳所列的那些人当中，有的禁止，有的许可；而服丧的各项 哈拉哈 本来就不适用于婴儿。
Perhaps there are those among them, i.e., those listed in the mishna, for whom it is prohibited, while there are others among them for whom it is permitted, and the halakhot of mourning do not apply to a baby.
另一版本：阿梅马尔（一说 拉夫谢沙·巴尔·拉夫伊迪）这样传述——撒母耳 说，节中日可以给婴儿剪发，不论他生在节日里还是节前。
阿梅马尔 ，也有人说是 拉夫谢沙·巴尔·拉夫伊迪 ，是这样传述这番话的：
Ameimar, and some say it was Rav Sheisha, son of Rav Idi, taught that statement in this manner.
撒母耳 说：婴儿在节中日可以剪发。
Shmuel said: With regard to a baby, it is permitted to cut his hair during the Festival.
不论他是在节日里出生，还是在节前出生，都没有分别。
It is no different whether he was born during the Festival, and it is no different whether he was born beforehand.
拉夫非尼哈 说：我们也在 《巴拉伊塔》 里学到对此的支持——节中日可以剃须理发的人，服丧期间也可以；反过来，节中日禁止的，服丧期间也禁止。
拉夫非尼哈 说：我们在 《巴拉伊塔》 里也学到了对这话的支持：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 said: We, too, learn in the baraita a support for this statement: 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.
若禁止给婴儿剪发，就等于未成年人也守服丧；而 《巴拉伊塔》 明言为未成年人撕衣只为叫旁人哀伤，他本身不守服丧的 哈拉哈 ——故节中日可给婴儿剪发，正合 撒母耳 之说。
你若说婴儿禁止剪发，那就会得出：连未成年人也要守服丧之例。
If you say that with regard to a baby it is prohibited to cut his hair, then you find that mourning is practiced even with a minor.
而有一条 《巴拉伊塔》 教导：未成年人若有亲属去世，要为他撕裂衣服，为的是叫看见他的人生出哀伤之情。
And it was taught in a baraita: One rends the clothes of a minor whose relative has passed away due to the desire to bring about feelings of grief among those who see him.
然而未成年人本身并无义务遵守任何一条服丧的 哈拉哈 。
However, there is no inherent requirement for the minor to observe any of the halakhot of mourning.
拉夫阿施 驳：那条 《巴拉伊塔》 并未明说节中日禁止剃须者服丧时也禁止，只是推论；所列之人或有可、有不可，故不能据以支持 撒母耳 。
拉夫阿施 说： 拉夫非尼哈 所引的第一条 《巴拉伊塔》 难道明白教导说，节中日禁止剃须的人，在服丧的那一周也禁止剃须吗？
Rav Ashi said: Is it taught explicitly in the first baraita cited by Rav Pineḥas that if it is prohibited for one to shave during the Festival, it is likewise prohibited to shave during the week of mourning?
那不过是一个推论而已。
That was merely an inference.
也许他们当中，有的禁止，有的许可。
Perhaps there are those among them for whom it is prohibited, while there are others among them for whom it is permitted.
若是这样，这条 《巴拉伊塔》 就不能明确支持 撒母耳 的话。
If so, there is no clear support from this baraita for Shmuel’s statement.
服丧者在节日里不守服丧之例，因经上说「守节的时候……都要欢乐」。
服丧者在节日里不守他服丧的各项 哈拉哈 ，因为经上说：「守节的时候……都要欢乐。」（申命记 16:14）
§ A mourner does not practice the halakhot of his mourning on a Festival, as it is stated: “And you shall rejoice in your Festival” (Deuteronomy 16:14).
英译作 And you shall rejoice in your Festival；和合本此节作「守节的时候，你和你儿女、仆婢，并住在你城里的利未人，以及寄居的与孤儿寡妇，都要欢乐」，此处节引。
革玛拉解释：服丧若在节前已开始，众人守节欢乐的正面诫命压过个人服丧的正面诫命；若是节日里才开始服丧，个人的正面诫命不能压过众人的。
革玛拉解释：若服丧在节日开始之前就已开始，那么众人都须守的节日欢乐这条正面诫命，就来压过个人的正面诫命，即服丧。
The Gemara explains: If it is a mourning period that had already begun at the outset of the Festival, the positive mitzva of rejoicing on the Festival, which is incumbent upon the community, comes and overrides the positive mitzva of the individual, i.e., the mourning.
若服丧是现在才开始的，即死者在节日里去世，那么个人的正面诫命不能来压过众人的正面诫命。
And if the mourning period began only now, i.e., the deceased died during the Festival, the positive mitzva of the individual does not come and override the positive mitzva of the community.
问：受禁者节日里是否仍守禁令之例？拉夫约瑟 引教导：节日里法庭仍审理死刑、鞭刑、财务案件；而不服判决者，可处以禁令，直到他接受判决。
革玛拉问：受禁者，其 哈拉哈 如何？
The Gemara asks: With regard to one who was ostracized, what is the halakha?
他在节日里是否仍须守禁令之例，还是这些都被节日欢乐的诫命压过了？
Must he observe the practices of ostracism, or are they overridden by the mitzva to rejoice on the Festival?
拉夫约瑟 说：来听所教导的话作答：节日期间，法庭审理死刑案件、鞭刑案件和财务案件。
Rav Yosef said: Come and hear an answer from that which is taught: During the Festival the court judges cases of capital law, cases of lashes, and cases of monetary law.
而人所共知：若有人不听从、不遵行判决，可施的强制手段之一，就是我们对他施以禁令，直到他接受判决为止。
It is known that if one does not listen to and follow the judgment, among the possibilities of enforcement is that we ostracize him until he accepts the verdict.
拉夫约瑟 以轻重推理论证：节前已受禁的人若节日可免守禁令，法庭岂会在节日里新加禁令？可见受禁者节日里仍守禁令之例。
你若以为节日里不守禁令之例，就可以作这样的轻重推理：节日开始时已经受禁的人，节日尚且来压过他守禁令的身份；那么，难道我们法庭现在反倒要在节日当中，对不听从法庭判决的人施以禁令吗？
And if it enters your mind that one does not observe the practices of ostracism during the Festival, the following a fortiori argument can be made: If, for one who has already been ostracized at the outset of the Festival, the Festival comes and overrides his observance of that status, is it reasonable that now we, the court, should ostracize he who does not listen to the judgment of the court during the Festival itself?
可见受禁者即使在节日里，也要守禁令之例。
Rather, it must be that one does observe the practices of ostracism, even during the Festival.
阿巴耶 驳：《巴拉伊塔》 说的「审理」或许只是节日里审议案情，并不宣判，故法庭节日里从不施禁令，轻重推理不能成立；否则死刑案件岂不要在节日里处死人？
阿巴耶 对他说：这里无从证明。也许 《巴拉伊塔》 说法庭审理案件，意思是节日里审议案情，却不真正作出判决。
Abaye said to him: There is no proof from here, as perhaps when the baraita states that the court judges cases, what it meant is that it deliberates in judgment on the Festival, but it does not actually reach a verdict.
因此法庭在节日里从不对人施以禁令。
Therefore, the court never ostracizes someone during the Festival.
这样一来，就无从以轻重推理证明节日里要守禁令之例。
Accordingly, there is no a fortiori argument proving that one observes the practices of ostracism during the Festival.
因为你若不这样说，即不说这条 《巴拉伊塔》 指的是审议，那么它所教导的死刑案件，难道我们也要在节日里把人处死吗？
Because if you do not say so, that the baraita is referring to deliberation, then in the cases of capital law that are taught, here too, would we put someone to death on the Festival?
若在节日处死人，审判者就无法守节欢乐：《巴拉伊塔》 载 拉比阿奇瓦 说，公议会处死人的那一整天不可吃喝，经上说「不可在血上吃」。
但若是这样，审判者就无法在节日里欢乐了。因为有一条 《巴拉伊塔》 教导： 拉比阿奇瓦 说：从哪里得知，公议会处死了人，那一整天余下的时候都不可尝任何饮食？
But if so, the judges would be prevented from rejoicing on the Festival, as it is taught in a baraita that Rabbi Akiva says: From where is it derived with regard to the Sanhedrin who put someone to death that they may not taste any food or drink for the entire rest of the day?
经上说：「你们不可在血上吃。」（利未记 19:26）
The verse states: “You shall not eat with the blood” (Leviticus 19:26).
希伯来文作 לא תאכלו על הדם，革玛拉读 על 为「在……之上 / 当……之时」；和合本作「你们不可吃带血的物」，显不出此读法，故照革玛拉读法译。
在他们使人流血的同一天吃喝，是不合宜的。
It is not appropriate to eat during the same day that they caused bloodshed.
阿巴耶 推论：所以死刑案件只是审议、不宣判；财务、鞭刑案件同理，节日里无从施禁令。拉夫约瑟 反问：那样拖延判决，岂非枉法？
所以， 《巴拉伊塔》 说法庭审理死刑案件，必是指审议案情，并不真正作出判决。
Rather, the statement of the baraita, that the court judges cases of capital law, must be referring to deliberating in judgment and not actually reaching a verdict.
这里也一样，财务案件和鞭刑案件指的都是审议案情，节日里根本不可能对人施以禁令。
Here too, in cases of monetary law and of lashes, it is referring to deliberating in judgment, without the possibility of ostracizing anyone during the Festival.
拉夫约瑟 对他说：若是这样，节日里只作审议，拖延对他的判决，你就落到枉屈公道了。
Rav Yosef said to him: If so, if only deliberations are conducted during the Festival, you find a perversion of justice by delaying his verdict.
拉夫约瑟 自解：审判者早晨照常来审议，回家整日吃喝守节欢乐，近日落时再回来宣判，必要时处死，如此不妨碍节日欢乐。
其实是这样：审判者早晨照常来，审议案情。
Rather, the judges come in the morning as usual and deliberate in judgment.
然后他们回到家里，整天吃喝，尽其所欲，以便在节日里尽情欢乐。
They then enter their homes and eat and drink all day, i.e., as much as they desire, in order to rejoice fully on the Festival.
接近日落时，他们再回到法庭，完成对他的审判，即宣布判决；若有必要，就把他处死。
Then they come back to the courthouse close to sunset and complete his judgment, i.e., they dispense the verdict, and if necessary, they kill him.
这样，他们就不会被妨碍，可以好好享受节日。
In this manner, they are not prevented from enjoying the Festival properly.
阿巴耶 引 《巴拉伊塔》：众贤许可受禁者在节中日理发，可见受禁者节日里不必守禁令之例。
阿巴耶 说：来听另一条 《巴拉伊塔》 的支持：至于受禁者，众贤许可他在节中日理发。
Abaye said: Come and hear another support from a baraita: And it is the case with regard to one who is ostracized, that the Sages permitted him to get a haircut during the intermediate days of the Festival.
这表明受禁者在节日里不必守禁令之例。
This indicates that one who is ostracized need not observe the practices of ostracism during the Festival.
拉瓦 驳：《巴拉伊塔》 说的是「许可他」而非泛言「许可」，指的是个别情形——他已与对方讼家和解，众贤在节中日为他解除了禁令。
拉瓦 说：这条 《巴拉伊塔》 难道教导的是「他们许可了」，表示众贤许可所有受禁者在节中日理发吗？
Rava said: Is it taught in the baraita: That they permitted it, which would indicate that the Sages permitted all those who were ostracized to cut their hair on the intermediate days of the Festival?
其实它教导的是：「他们许可了他。」
Rather, it is taught: They permitted him.
这表明它说的是个别情形：那人去向与他争讼的对方赔礼和解，众贤便来为他解除了禁令。
This indicates that it is referring to an individual case, where one went and appeased his opposing litigant and the Sages came and released him from his decree of ostracism.
又问：大麻风患者节日里是否仍守其不洁之例？阿巴耶 引 《巴拉伊塔》：拿细耳人与由不洁转为洁净的大麻风患者，可在节中日剃发——言下之意，他在不洁之日即使节日也须照常守例。
革玛拉提出类似的问题：大麻风患者，其 哈拉哈 如何？
§ The Gemara asks a similar question: With regard to a leper, what is the halakha?
他是否仍须守大麻风患者的各项规矩，还是这些都被节日欢乐的诫命压过了？
Must he observe the practices of his leper status, or are they overridden by the mitzva to rejoice during the Festival?
阿巴耶 说：来听 《巴拉伊塔》 中的证据：拿细耳人，以及由不洁之身转入新的洁净之身的大麻风患者，都可以在节中日剃发。
Abaye said: Come and hear a proof from a baraita: And both the nazirite and the leper who transfers from his state of ritual impurity to his new state of purity may shave on the intermediate days of the Festival.
这意味着，在他不洁的日子里，即使在节日，他也必须照常守一切规矩。
This implies that during the days of his impurity he must observe all of the ordinary practices, even during the Festival.
驳：《巴拉伊塔》 用的是「更不必说」的笔法——不洁之日在节日里本不必守例；倒是节中日得洁净者，或以为应禁其剃发，免他把献祭拖到不许献个人祭物的节期末日，故 《巴拉伊塔》 特意教导可以剃。
革玛拉驳回这个证据：这条 《巴拉伊塔》 用的是「更不必说」的教导笔法。
The Gemara rejects this proof: The baraita is speaking employing the didactic style of: Needless to say.
更不必说，他在节日里不洁的日子，是不必守那些规矩的。
Needless to say, during the days of his impurity on the Festival, he does not observe the practices of ostracism.
英译此句作 黑 does 半生的 observe the practices of ostracism，「禁令」疑是笔误，此处论的是大麻风患者，故译作「那些规矩」。
然而，至于在节中日恢复洁净的人，人们或许以为应当立下规定，不许他剃发，免得他把献祭拖延到节期的最后一天，而那一天禁止献个人的祭物。
However, with regard to one who regains his state of purity during the intermediate days of the Festival, one might think that we should issue a decree that he not be permitted to shave, lest he delay sacrificing his offerings until the last day of the Festival, when it is prohibited to sacrifice offerings of an individual.
也许禁止他剃发，就可以防止这种可能。
Perhaps prohibiting him from shaving will prevent this possibility.
所以，正因为人们或许以为应当禁止剃发， 《巴拉伊塔》 才教导我们：其实他在节中日可以剃发。
Therefore, because one might have thought that shaving should be prohibited, the baraita teaches us that it is, in fact, permitted for him to shave during the intermediate days of the Festival.
拉瓦 引经：「身上有大麻风灾病的」包括大祭司；而大祭司终年如常人在节日，居丧时仍可献祭（《公会卷》）——可见大麻风患者节日里仍守其例。结论：正是如此。
拉瓦 说：来听另一处来源。
Rava said: Come and hear another source.
经上说：「身上有大麻风灾病的，他的衣服要撕裂。」（利未记 13:45）
The verse states: “And the leper in whom the plague is, his clothes shall be rent” (Leviticus 13:45).
「大麻风患者」一语所加的强调，是要把大祭司包括进来，教导大麻风患者的各项 哈拉哈 都适用于他。
The extra emphasis of the phrase: “And the leper” comes to include the High Priest, teaching that all the halakhot of the leper apply to him.
希伯来文作 והצרוע，革玛拉从开头的 ו（「和」）及冠词推出要包括大祭司；和合本「身上有大麻风灾病的」显不出这层，故正文只作「『大麻风患者』一语所加的强调」。
而大祭司终年的身份，就如同众人在节日里的身份，正如我们在一条密释纳（《公会卷》叶十二背）里学过的：大祭司在居丧时，即近亲去世而尚未下葬时，可以献祭，但不可吃祭物。
And the status of the High Priest during the entire year is like that of everyone on a Festival, as we learned in a mishna (Horayot 12b): The High Priest sacrifices animals when he has the status of an acute mourner, i.e., before the burial of a close relative who died, but he may not eat of the offering.
由此可知：大麻风患者在节日里仍守他大麻风的规矩。
Learn from it that a leper practices the customs of his leprosy during the Festival.
革玛拉结论：确实，由此可知正是如此。
The Gemara concludes: Indeed, learn from it that this is so.
服丧者不可理发的来源：慈悲者对 亚伦 的儿子们说「不可蓬头散发」，禁止他们为 拿答 、 亚比户 服丧时任头发长长；由此推知，其余众人服丧时不可剪发。
服丧者禁止理发这条 哈拉哈 的来源，在于慈悲者对 亚伦 的儿子们说：「不可蓬头散发。」（利未记 10:6）
§ The source for the halakha that it is prohibited for a mourner to receive a haircut is derived from the fact that the Merciful One states to the sons of Aaron: “Let not the hair of your heads go loose” (Leviticus 10:6).
他们为兄长 拿答 和 亚比户 之死服丧的期间，被禁止任头发长长。
It was prohibited for them to let their hair grow long during their period of mourning over the death of their brothers, Nadav and Avihu.
由此推知，这是在教导：其余众人，即非祭司的人，在服丧期间禁止剪发。
By inference, it is teaching that for everyone else, i.e., non-priests, it is prohibited to cut their hair during the period of mourning.