← 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 12 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。
革玛拉问：受禁者与大麻风患者可否剃发？引一则巴拉伊塔作答：二者都禁止剃发、洗衣。
革玛拉问：受禁者和大麻风患者在剃发上的 哈拉哈 如何？
The Gemara asks: What is the halakha governing those who are ostracized and lepers, with regard to a haircut?
革玛拉答：来听一则 《巴拉伊塔》 所教：受禁者和大麻风患者禁止剃发、洗衣服。
The Gemara answers: Come and hear that which was taught in a baraita: Those who are ostracized and lepers are prohibited from cutting their hair and laundering their clothes.
同一巴拉伊塔续言：受禁者死时，法庭在他棺上置石。拉比犹大说明这不是堆起石堆，只是派人放一块大石，以示他至死未求解禁。
那里又教导：受禁者若死了，法庭在他的棺材上放石头。
It was further taught there: If one who is ostracized dies, the court places stones on his coffin.
拉比犹大 说：这不是说要在他身上堆起石堆，像堆在 亚干 坟上的那堆石头一样（参《约书亚记》7:26）。
Rabbi Yehuda says: This does not mean that they pile up a heap of stones over him like the heap of stones that was placed over the grave of Achan (see Joshua 7:26).
《约书亚记》7:26 和合本：「众人在亚干身上堆成一大堆石头，直存到今日。」
而是法庭派出使者，在他的棺材上放一块大石头，作为表示。
Rather, the court sends its agents, who place a large stone on his coffin as a symbolic gesture.
这是要教导你：凡受禁者在受禁期间死去、未曾求解除禁令的，法庭就在他的棺材上放石头。
This comes to teach you that anyone who is ostracized and dies while in his period of ostracism, without seeking to be released from it, the court places stones on his coffin.
服丧者须裹头，蒙住头脸；出于神吩咐以西结「不可蒙着嘴唇」，可见别人都须如此。
革玛拉续言：服丧者有义务裹头，蒙住头和脸，作为服丧的标志。
§ The Gemara continues: A mourner is obligated to wrap his head as a sign of mourning, covering his head and face.
这是出于至慈者对服丧中的 以西结 所说的话：「不可蒙着嘴唇」（《以西结书》24:17）。
This is derived from the fact that the Merciful One says to Ezekiel, while he is in mourning: “And cover not your upper lip” (Ezekiel 24:17).
和合本作「不可蒙着嘴唇」；希伯来原文 שָׂפָם 指上唇（髭须之处）。
神吩咐 以西结 不显出服丧的外在标志，由此推知别人都有义务这样裹头。
God commands Ezekiel not to display outward signs of mourning, which proves by inference that everyone else is obligated to wrap their heads in this manner.
受禁者是否须裹头？拉夫约瑟引为求雨禁食而未蒙应允者的巴拉伊塔：他们裹头而坐，如受禁者、如服丧者，似可证。阿巴耶驳：受天谴的受禁者或许不同，比人间法庭所禁更重。
革玛拉问：受禁者在裹头上的 哈拉哈 如何？
The Gemara asks: What is the halakha governing a person who is ostracized, with regard to wrapping of the head?
拉夫约瑟 说：来听一则 《巴拉伊塔》，讲为求雨而禁食、祷告未蒙应允的人：他们裹头而坐，如同受禁者、如同服丧者，直到从天上得蒙怜悯。
Rav Yosef said: Come and hear that which was taught in a baraita about those who were fasting for rain and whose prayers were not answered: And they wrap themselves and sit as those who are ostracized and as mourners, until they are shown mercy from Heaven.
可见受禁者须像服丧者一样裹头。
This implies that those who are ostracized must wrap their heads like mourners.
阿巴耶 对他说：受天所禁的人或许不同，那比受人间法庭所禁更重。
Abaye said to him: Perhaps one who is ostracized by Heaven is different, as that is more serious than being ostracized by an earthly court.
大麻风患者是否须裹头？由「蒙着上唇」一节推知他须裹头，革玛拉认可。
革玛拉续问：大麻风患者在裹头上的 哈拉哈 如何？
The Gemara continues and asks: What is the halakha in the case of a leper with regard to wrapping of the head?
来听一节经文为证：「蒙着上唇」（《利未记》13:45），由此可以推知他有义务裹头。
Come and hear a proof based upon the verse: “And he shall cover his upper lip” (Leviticus 13:45), from which it may be learned by inference that he is obligated to wrap his head.
革玛拉断言：确实，由此可知是这样。
The Gemara concludes: Indeed, learn from here that this is the case.
服丧者禁戴经匣：神吩咐以西结「头上仍勒裹头巾」，「头巾」暗指经匣；唯独他服丧仍须戴，可见别人都禁止。
革玛拉转到另一条 哈拉哈：服丧者禁止戴经匣。
§ The Gemara moves on to another halakha: A mourner is prohibited from donning phylacteries.
这是出于至慈者对服丧中的 以西结 所说的话：「头上仍勒裹头巾」（《以西结书》24:17）。
This is derived from the fact that the Merciful One says to Ezekiel, while he is in mourning: “Bind your headwear [pe’er] upon yourself” (Ezekiel 24:17).
「头巾」希伯来文 פְּאֵר（pe’er，冠冕、华饰）。
「头巾」一词暗指经匣。
The word pe’er alludes to phylacteries.
פְּאֵר 指经匣，是拉比传统读法。
以西结 与众不同，服丧时仍受命戴经匣，由此推知别人都禁止这样做。
Ezekiel was unique in that he was commanded to put on phylacteries while in mourning, which proves by inference that everyone else is prohibited from doing so.
受禁者可否戴经匣，悬而未决。又问大麻风患者，引巴拉伊塔：「大麻风患者」包括大祭司；「衣服要撕裂」即撕破，「蓬头散发」只是任头发长长——这是拉比以利以谢之说。
革玛拉问：受禁者在经匣上的 哈拉哈 如何？
The Gemara asks: What is the halakha governing one who is ostracized, with regard to phylacteries?
此疑难悬置不决。
The dilemma shall stand unresolved.
革玛拉接着问：大麻风患者在经匣上的 哈拉哈 如何？
The Gemara proceeds to its next question: What is the halakha in the case of a leper with regard to phylacteries?
革玛拉提议：来听下面这则 《巴拉伊塔》 为证：经文说「大麻风」（《利未记》13:45）；如前所解，这是要把大祭司也包括在大麻风患者的一切 哈拉哈 之内。
The Gemara suggests: Come and hear a proof from the following baraita: The verse states: “And the leper” (Leviticus 13:45); as explained earlier, this comes to include the High Priest in all the halakhot of the leper.
那里经文说：「他的衣服要撕裂」，意思是衣服要撕破。
The verse states there: “His garments shall be perumim,” meaning that they shall be rent.
「撕裂」希伯来文 פְּרֻמִים（perumim）。
经文接着说：「也要蓬头散发」，而这「散发」不过是任头发长长；这是 拉比以利以谢 的话。
The verse continues: “And his head shall be parua,” and this peria means only growing the hair long; this is the statement of Rabbi Eliezer.
和合本「也要蓬头散发」，原文「他的头要 פָרוּעַ（放肆）」；名词 פְּרִיעָה（peria）。
拉比阿奇瓦由同辞类推：「头要……」与「衣服要……」都用「要（是）」字，衣服是身外之物，头上所指也是身外之物。革玛拉推想：岂不就是经匣，可见大麻风患者禁戴经匣？
拉比阿奇瓦 说：这些词的意思由同辞类推得出。
Rabbi Akiva says: The meaning of these terms is derived through a verbal analogy.
经文论头时用了「要（是）」字：「他的头要……」，教导大麻风患者对头须作某事。
The verse states a form of the verb being, with regard to one’s head in the verse: “His head shall be,” teaching that a leper must perform a certain action with his head.
「要（是）」即希伯来文 יִהְיֶה / יִהְיוּ（是、成为）。
经文论大麻风患者的衣服时也用了「要（是）」字：「他的衣服要……」。论衣服所说的「要（是）」，指的是身外之物；同样，论头所说的「要（是）」，指的也是身外之物。
And the verse states a form of the verb being with regard to a leper’s garment, in the verse: “His garment shall be.” Just as the term being stated with regard to his garment is referring to an object external to his body, so too, the term being used with regard to his head is referring to an object external to his body.
革玛拉由此推论：这岂不就是指经匣，经文教导大麻风患者禁戴经匣吗？
The Gemara derives from this: What, is it not referring to phylacteries, and the verse teaches that it is prohibited for a leper to wear phylacteries?
拉夫帕帕驳：经文所指或许是帽子或头巾；照拉比阿奇瓦，大麻风患者不可戴，是因为过分修饰。
拉夫帕帕 说：不然，这里不能为证，因为经文所指可能是人戴在头上的 帽 或头巾。
Rav Pappa said: No, there is no proof from here, as the verse may be referring to a cap [kumta] or a scarf [sudara], which people wear on their heads.
「头巾」原文 סוּדָרָא（sudara）。
可以解释说，照 拉比阿奇瓦 的说法，大麻风患者禁戴这类头饰，是因为那是过分的修饰。
It is possible to explain that according to Rabbi Akiva, it is prohibited for a leper to wear such headwear because it is excessive adornment.
服丧者禁止问安、受人问安：神吩咐以西结「只可叹息，不可出声」，除绝对必要外不得说话。
革玛拉续言：服丧者禁止向人问安，也禁止受人问安。
§ The Gemara continues: A mourner is prohibited from greeting others or being greeted.
这是出于至慈者对 以西结 所说的话：「你只可叹息，不可出声」（《以西结书》24:17），意思是除了绝对必要的话以外，他禁止说话。
This is derived from the fact that the Merciful One says to Ezekiel: “Sigh in silence” (Ezekiel 24:17), implying that aside from what was absolutely essential, he was prohibited from speaking.
和合本作「你只可叹息，不可出声」；希伯来原文直译为「默然叹息」。
受禁者可否问安？拉夫约瑟引求雨禁食未蒙应允者彼此不问安的巴拉伊塔为证；阿巴耶照前驳：受天所禁者或许不同。
革玛拉问：受禁者在问安上的 哈拉哈 如何？
The Gemara asks: What is the halakha governing one who is ostracized with regard to greeting others?
拉夫约瑟 说：来听一则 《巴拉伊塔》 为证，讲为求雨而禁食、祷告未蒙应允的人。
Rav Yosef said: Come and hear a proof from a baraita dealing with those who were fasting for rain and whose prayers were not answered.
这些人禁止彼此问安，因为他们是受无所不在者责备的人。
These people were prohibited from greeting one another, as people who are reprimanded by the Omnipresent.
可见受禁者不可彼此问安，正如服丧者不可彼此问安。
This indicates that those who are ostracized must not greet each other, just as mourners may not greet each other.
阿巴耶 对他说：受天所禁的人或许不同，那比受人间法庭所禁更重。
Abaye said to him: Perhaps one who is ostracized by Heaven is different, as that is more serious than being ostracized by an earthly court.
大麻风患者可否问安？巴拉伊塔解「蒙着上唇」：双唇粘合，如受禁者、如服丧者，禁止问安与受人问安。革玛拉认可。
革玛拉续问：大麻风患者在问安上的 哈拉哈 如何？
The Gemara continues and asks: What is the halakha concerning a leper with regard to greeting others?
革玛拉提议：来听下面这则 《巴拉伊塔》 为证：经文说：「蒙着上唇」（《利未记》13:45）。
The Gemara suggests: Come and hear a proof from the following baraita: The verse states: “And he shall cover his upper lip” (Leviticus 13:45).
意思是他的双唇要粘合在一起，他要如同受禁者、如同服丧者，并且禁止向人问安，也禁止受人问安。
This means that his lips should be stuck together, that he should be like one who is ostracized and like a mourner, and he is prohibited from greeting others or being greeted.
革玛拉断言：确实，由此可知是这样。
The Gemara concludes: Indeed, learn from this that this is so.
革玛拉问：如此，受禁者禁止问安的疑问也可解了。拉夫阿哈·巴尔·比尼哈斯引拉夫约瑟之名答：巴拉伊塔只说大麻风患者在别的事上如受禁者、如服丧者，另外又禁问安，不能由此推论受禁者。
革玛拉问：既然如此，前面关于受禁者的疑问也该解决了，说这种人禁止问安。
The Gemara asks: If this is the case, then we should also resolve the question asked above with regard to one who is ostracized and say that such a person is prohibited from offering greetings.
拉夫阿哈·巴尔·比尼哈斯 引 拉夫约瑟 之名说：难道它明文教导大麻风患者如受禁者一样禁止问安吗？
Rav Aḥa bar Pineḥas said in the name of Rav Yosef: Does it explicitly teach that a leper is prohibited from greeting others, like one who is ostracized?
它只教导他要被当作受禁者、服丧者看待，即在别的事上与他们相同，此外他也禁止问安。
It teaches only that he should be treated like one who is ostracized and like a mourner, i.e., he should be like them with regard to other things, and that he is also prohibited from greeting others.
既然如此，从这里不能推论受禁者可否问安。
This being the case, no proof can be derived from here with regard to whether or not one who is ostracized may offer greetings.
服丧者禁止学习妥拉：神吩咐以西结「不可出声」，连妥拉的事也不可谈论。
革玛拉转到新话题：服丧者禁止学习妥拉的言语。
§ The Gemara moves on to a new topic: A mourner is prohibited from studying words of Torah.
这条禁令出于至慈者对 以西结 所说的话：「你只可叹息，不可出声」（《以西结书》24:17）。
This prohibition is derived from the fact that the Merciful One says to Ezekiel: “Sigh in silence” (Ezekiel 24:17).
以西结 受命缄默，连妥拉的事也不谈论。
Ezekiel was commanded to be silent and not discuss even Torah matters.
受禁者可否讲论妥拉？拉夫约瑟引巴拉伊塔：受禁者可教人妥拉，别人也可教他；他可受雇于人，也可雇人。
革玛拉问：受禁者在讲论妥拉上的 哈拉哈 如何？
The Gemara asks: What is the halakha concerning one who is ostracized with regard to speaking words of Torah?
拉夫约瑟 说：来听下面这则 《巴拉伊塔》 所教：受禁者可以教别人妥拉，别人也可以教他妥拉。
Rav Yosef said: Come and hear that which was taught in the following baraita: One who is ostracized may teach Torah to others, and others may teach him Torah.
同样，他可以受雇于别人，别人也可以受雇于他。
Similarly, he may be hired for work by others, and others may be hired by him.
巴拉伊塔续言：受绝罚者（比禁令更重）不可教人、受教，不可受雇、雇人；但可自己学习，以免全然忘记所学；也可开一间小铺，只够维生。
受绝罚者（这是比禁令更重的一种）不可教别人妥拉，别人也不可教他。
One who has been excommunicated, which is a more severe form of ostracism, may not teach Torah to others and others may not teach him.
「受绝罚者」原文 מוּחְרָם（muḥram，受 水沟 者）。
他不可受雇于别人，别人也不可受雇于他。
He may not be hired by others, and others may not be hired by him.
但他可以独自学习，免得完全中断学习，把所知的都忘了。
However, he may study by himself, so that he will not interrupt his study entirely and forget everything he knows.
他也可以开一间小铺维生，挣得够最基本所需的钱，但不可更多。
And he may build a small store for his livelihood, so that he can earn enough money to cover his most basic needs, but not more.
拉夫解释「小铺」：在无水的阿拉沃特谷卖水，只得微利。革玛拉断言：由此巴拉伊塔可知受禁者可以学习妥拉。
拉夫 说：这里所说的小铺是什么？
And Rav said: What is the small store referred to here?
这是指在阿拉沃特谷卖水，那里找不到水。
This is referring to selling water in the valley of Aravot, where no water was to be found.
阿拉沃特谷（עֲרָבוֹת），英译作 the valley of 阿拉瓦；或指约旦河谷的荒野平原。
在那里卖水的人可以挣得微薄的收入。
One selling water there could earn a small income.
革玛拉断言：确实，由这则 《巴拉伊塔》 可知受禁者可以学习妥拉。
The Gemara concludes: Indeed, learn from this baraita that one who is ostracized is permitted to study Torah.
大麻风患者可否讲论妥拉？巴拉伊塔引申命记：「传给你的儿女和孙辈……你在何烈山站在耶和华你神面前的那日」——西奈启示时如何敬畏、惧怕、战兢，历代学习妥拉也当如此。
革玛拉问：大麻风患者讲论妥拉的 哈拉哈 如何？
The Gemara asks: What is the halakha with regard to a leper speaking words of Torah?
革玛拉答：来听一则 《巴拉伊塔》 所教：经上记着：「总要传给你的儿女和孙辈。你在何烈山站在耶和华你神面前的那日」（《申命记》4:9–10）。
The Gemara answers: Come and hear that which is taught in a baraita: It is written: “And you shall impart them to your children and your children’s children; the day that you stood before the Lord your God in Horeb” (Deuteronomy 4:9–10).
和合本作「总要传给你的子子孙孙。你在何烈山站在耶和华你神面前的那日」；因避相邻叠字，改述为「儿女和孙辈」（原文直译为「你的儿女和你儿女的儿女」）。
那里西奈山的启示是在敬畏、惧怕、战兢中；同样，这里每一代学习妥拉也当如此。
Just as there, the revelation at Sinai was in reverence, fear, and trembling, so too, here, in every generation, Torah must be studied in a similar fashion.
由此众贤说：漏症者、大麻风患者、与经期妇人同房者虽有重度不洁，仍可读经、学米德拉什、塔木德、哈拉哈、阿嘉达；遗精者却不可，因前者出于病患或不由自主，不妨敬畏，后者多出于轻浮。由此可知大麻风患者可以学习妥拉。
众贤由此说：漏症者、大麻风患者、与经期妇人同房的人，虽有重度的礼仪不洁，仍可以读妥拉、先知书、圣录，可以学习米德拉什、塔木德、 哈拉哈 和 阿嘉达 。
From here the Sages stated: Zavim, lepers, and those who had intercourse with menstruating women despite their severe ritual impurity are permitted to read the Torah, Prophets, and Writings, and to study midrash, Talmud, halakhot, and aggada.
「漏症者」英译用复数 漏症者。
但遗精的人禁止这样做。
But those who experienced a seminal emission are prohibited from doing so.
之所以有此分别，是因为这些重度不洁出于病患或其他不由自主的情形，所以未必妨碍人学习妥拉时心存敬畏。
The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond one’s control; as a result, they do not necessarily preclude a sense of reverence and awe as one studies Torah.
而遗精通常出于轻浮、缺乏敬畏，所以遗精的人不宜从事妥拉之事。
However, a seminal emission usually occurs due to frivolity and a lack of reverence and awe, and it is therefore inappropriate for one who experiences a seminal emission to engage in matters of Torah.
革玛拉断言：确实，由此可知大麻风患者可以学习妥拉的言语。
The Gemara concludes: Indeed, learn from this that a leper is permitted to study words of Torah.
服丧者禁止洗衣：约押请来提哥亚的聪明妇人，叫她假装居丧、穿上孝衣，不用油抹身。
革玛拉转论另一题：服丧者禁止洗衣服，因为经上记着：「约押 就打发人往提哥亚去，从那里叫了一个聪明的妇人来，对她说：『我请你假装居丧的，穿上孝衣，不要用油抹身，要装作为死者许久悲哀的妇人。』」（《撒母耳记下》14:2）
§ The Gemara proceeds to discuss another issue: A mourner is prohibited from laundering his clothes, as it is written: “And Joab sent to Tekoa, and fetched from there a wise woman, and said to her, I pray you, feign yourself to be a mourner, and put on now mourning apparel, and do not anoint yourself with oil, but be as a woman that had a long time mourned for the dead” (II Samuel 14:2).
孝衣即不洗的衣服，由此推知服丧者不洗衣。
受禁者与大麻风患者可否洗衣？引巴拉伊塔：二者禁止剃发、洗衣。
革玛拉问：受禁者或大麻风患者在洗衣上的 哈拉哈 如何？
The Gemara asks: What is the halakha concerning laundering with regard to those who are ostracized or lepers?
来听一则 《巴拉伊塔》 所教：受禁者或大麻风患者禁止剃发、洗衣服。
Come and hear that which is taught in a baraita: Those who are ostracized or lepers are prohibited from cutting their hair or laundering their clothes.
革玛拉断言：确实，由此可知他们禁止洗衣服。
The Gemara concludes: Indeed, learn from here that they are prohibited from laundering their clothes.
服丧者须撕衣：神对亚伦的儿子们说「不可撕裂衣服」，可见其余服丧者都须撕衣。
革玛拉续言：服丧者有义务撕裂衣服。
The Gemara continues: A mourner is obligated to rend his clothes.
这是出于至慈者对 亚伦 的儿子们所说的话：「也不可撕裂衣服」（《利未记》10:6），由此推知别人，即其余一切服丧者，都有义务撕裂衣服。
This is derived from the fact that the Merciful One says to the sons of Aaron: “Neither rend your clothes” (Leviticus 10:6), which proves by inference that everyone else, all other mourners, are obligated to rend their clothes.
受禁者是否须撕衣，无解，悬而未决。
革玛拉问：受禁者在撕衣上的 哈拉哈 如何？
The Gemara asks: What is the halakha of rending clothes with regard to one who is ostracized?
找不到答案，此疑难悬置不决。
No answer is found, and the question shall stand unresolved.
大麻风患者是否须撕衣？巴拉伊塔解「他的衣服要撕裂」为须撕破，革玛拉认可。
革玛拉续问：大麻风患者在撕衣上的 哈拉哈 如何？
The Gemara continues: What is the halakha concerning a leper with regard to rending?
来听下面这则 《巴拉伊塔》 所教：经文说：「他的衣服要撕裂」（《利未记》13:45），意思是衣服要撕破。
Come and hear that which is taught in the following baraita: The verse states: “His garments shall be rent” (Leviticus 13:45), meaning that they shall be torn.
革玛拉断言：确实，由此可知是这样。
The Gemara concludes: Indeed, learn from here that this is the case.
（下接 15之间）服丧者须翻转床榻，睡在床的反面；引巴尔·卡帕拉所教的巴拉伊塔为据。
革玛拉转到另一题：服丧者有义务翻转床榻，睡在床的反面，正如 巴尔·卡帕拉 所教的一则 《巴拉伊塔》 说：「……」
§ The Gemara moves to a different issue: A mourner is obligated to overturn his bed, so that he sleeps on the underside of it, as bar Kappara taught a baraita that states: