← 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 6 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）撒母耳说：节中日与服丧两事，哈拉哈都从拉比约西；因他立过总则：服丧之事，哈拉哈从较宽的一方。
「……关于节中日和关于服丧，哈拉哈 都依从 拉比约西 的见解。」正如 撒母耳 立下这条总则：在服丧之事上，哈拉哈 依从较宽松一方的话。
The halakha is in accordance with the opinion of Rabbi Yosei with regard to the intermediate days of the Festival and with regard to mourning, as Shmuel said this general principle: The halakha is in accordance with the statement of the more lenient authority in matters relating to mourning.
注：本句接续叶十七背末「撒母耳 说」。
非尼哈遭了丧事，他的兄弟玛尔·撒母耳前去慰问，见他指甲很长，问他为何不剪；兄弟答：若是你遭丧，你会这样轻看此事吗？
据载，玛尔·撒母耳的兄弟非尼哈 遭了不幸的事，就是他的一位近亲去世了。
It was related that something unpleasant happened to Pineḥas, brother of Mar Shmuel, that is to say, one of his close relatives died.
撒母耳 进去问他缘由，就是去安慰他。
Shmuel entered to ask him the reason, i.e., to console him.
注：「问缘由」是慰问丧家的委婉说法。
他看见兄弟的指甲很长，就对他说：你为什么不剪？
He saw that Pineḥas’s nails were long, and said to him: Why do you not cut them?
兄弟答：若是你的亲人去世，你在服丧，你会这样轻看此事而去剪指甲吗？
Pineḥas replied: If it were your relative who died, and you were in mourning, would you treat the matter so lightly and cut your nails?
这话如同「出于掌权的错误」，一出口就应验了：不久撒母耳也遭丧，兄弟来慰问，他把指甲扔到兄弟脸上，说：你不知道「与嘴唇立约」吗？人所说的话会影响后事。
他兄弟的话正如「似乎出于掌权的错误」（《传道书》10:5）。
Pineḥas’s words were: “Like an error that proceeds from a ruler” (Ecclesiastes 10:5).
注：和合本《传道书》10:5 作「我见日光之下有一件祸患，似乎出于掌权的错误」。掌权者的错话也会被执行，喻言语出口便成事实。
话一出口就应验了，虽然他并无此意。
As soon as he uttered them they come true, even though he did not intend them.
他说了这话不久，撒母耳 也遭了不幸的事，他的一位近亲去世了。
Shortly after Pineḥas made his comment, something unpleasant happened to Shmuel, and one of his close relatives died.
他的兄弟进去问他缘由，就是来说安慰的话。
Pineḥas, his brother, entered to ask him the reason, i.e., to offer words of comfort.
撒母耳 拿起自己剪下的指甲，扔到兄弟脸上。
Shmuel took his nails and cast them in Pineḥas’s face.
撒母耳 随即对他说：你不知道「与嘴唇立约」这条原则吗？
Shmuel then said to him: Do you not know the principle that a covenant is made with the lips?
换言之，你不知道人所说的话会影响后来的事吗？
In other words, do you not know that what one says influences future events?
拉比约哈难说：「与嘴唇立约」出于亚伯拉罕对仆人说「我与童子……就回到你们这里来」；他以为要把儿子献为祭，以撒不会回来，这话却应验了，两人都回来了。
正如 拉比约哈难 说的：从哪里得知「与嘴唇立约」，人说的话有改变事情的能力呢？
This is as Rabbi Yoḥanan said: From where is it derived that a covenant is made with the lips, and that one’s speech has the power to change events?
因为经上说：「亚伯拉罕 对他的仆人说：你们和驴在此等候，我与童子往那里去拜一拜，就回到你们这里来」（《创世记》22:5）。
For it is stated: “And Abraham said to his young men: Stay here with the donkey, and I and the lad will go onward; and we will worship, and we will come back to you” (Genesis 22:5).
注：希伯来原文作 וְנָשׁוּבָה「我们要回来」（复数），和合本作「就回到你们这里来」，显不出复数；革玛拉的推论系于此复数。
亚伯拉罕 说这话时，虽然以为自己要把儿子献为祭物，以撒 不会回来，这话却生了效，两人都回来了。
Abraham said this even though he thought that he was going to sacrifice his son as an offering and that Isaac would not be returning, yet this had an influence and they both came back.
服丧者剪指甲之律：起初以为手指甲可剪、脚趾甲不可剪；拉夫阿南·巴尔·塔赫利法说，撒母耳亲口对他解释过：手足无别，都可以剪。
关于服丧者剪指甲的这条 哈拉哈，起初他们由此推断：手上的指甲，服丧者可以剪；脚上的趾甲则不可剪，因为脚趾甲长了没那么令人厌恶。
With regard to this halakha pertaining to a mourner cutting his nails: They initially concluded from this: With regard to the nails on his hand, yes, a mourner may cut them; but as for the nails on his foot, no, he may not cut them, because long toenails are less repulsive.
拉夫阿南·巴尔·塔赫利法 说：撒母耳 本人曾对我解释：手上的指甲也好，脚上的趾甲也好，没有分别，两者都可以剪。
Rav Anan bar Taḥlifa said: It was explained to me by Shmuel himself: It is not different if it is the nails on the hand and it is not different if it is the nails on the foot, as in both cases cutting the nails is permitted.
拉夫说：用剪指甲的专用剪刀则禁止，须改样去剪。拉夫舍门·巴尔·阿巴说：他曾在节中日站在拉比约哈难面前，见他在经堂里用牙咬下指甲扔掉。
拉夫希亚·巴尔·阿希 转述 拉夫 说：但用剪指甲专用的剪刀剪，则被禁止，就是服丧者须改样去剪指甲。
Rav Ḥiyya bar Ashi said that Rav said: But with scissors [genustera] specifically for nail cutting it is prohibited, i.e., the mourner should cut his nails in an alternate manner.
注：「剪刀」原文 גּוּנְסְטְרָא，借自希腊语，指剪指甲的专用小剪。
拉夫舍门·巴尔·阿巴 说：有一次节中日，我在经堂里站在 拉比约哈难 面前，他用牙咬下指甲，扔在地上。
Rav Shemen bar Abba said: I once stood before Rabbi Yoḥanan in the study hall during the intermediate days of a Festival, and he cut his nails with his teeth and threw them down.
革玛拉由此事得出三条哈拉哈：节中日可剪指甲；指甲不因令人厌恶而禁放入口中；指甲可以扔掉。
革玛拉评论：从 拉比约哈难 这件事可学到三条 哈拉哈：由此可知，节中日可以剪指甲。
The Gemara comments: Learn from this incident of Rabbi Yoḥanan three halakhot: Learn from this that it is permitted to cut one’s nails on the intermediate days of a Festival.
由此又可知，指甲没有「令人厌恶」的禁令，就是用牙咬指甲并不因此被禁止。
And learn from this that nails have no prohibition due to the fact that they are repulsive, i.e., there is no prohibition against biting them on that basis.
人既禁止把令人厌恶的东西放进嘴里，这件事便表明指甲不属此类。
Inasmuch as one is prohibited from placing something repulsive in his mouth, this incident teaches that nails do not fall into this category.
由此也可知，指甲可以扔掉。
And also learn from this that it is permitted to throw nails away.
革玛拉驳：一则巴拉伊塔说指甲有三种处置：埋在土里的是义人，烧掉的更好，算虔敬人，随手扔掉的是恶人；因为怕孕妇跨过而流产。
革玛拉问：真是这样吗？
The Gemara asks: Is that so?
一则 《巴拉伊塔》 不是教导：关于指甲有三件事：把指甲埋在土里的，算为义人。
But isn’t it taught in a baraita: Three things were said about nails: One who buries them in the ground is deemed righteous.
把指甲烧掉的更好，算为虔敬人。
One who burns them is even better, as he is considered pious.
只是随手扔掉的，被视为恶人。
One who merely throws them away is regarded as wicked.
革玛拉解释：禁止扔掉剪下的指甲，是什么缘故？
The Gemara explains: What is the reason that it is prohibited to throw away nail clippings?
禁止的缘故是怕有孕妇跨过而流产；贤哲有传承说，孕妇跨过指甲是危险的。
This is prohibited lest a pregnant women pass over them and miscarry, for the Sages had a tradition that it is dangerous for a pregnant woman to walk over fingernails.
革玛拉答：妇女通常不到经堂，所以拉比约哈难不顾虑；若说扫地时指甲被扫到外面，也无妨：指甲一换了地方，就不再有害。
革玛拉答：妇女通常不在经堂里，所以 拉比约哈难 不担心把剪下的指甲扔在那里。
The Gemara answers: A woman is not usually found in the study hall, and therefore Rabbi Yoḥanan was not concerned about throwing his nail clippings there.
若你说有时扫地会把指甲扫在一起，扔到外面，孕妇可能跨过，这也不成问题。
If you say that sometimes the nails are gathered together when the floor is swept and then thrown outside where a pregnant woman may walk over them, this is not a problem.
指甲一旦换了地方，本身也就变了，不再有害。
Once their place has changed the nails themselves change and are no longer harmful.
拉夫犹大转述拉夫说：两位哈玛坦的贤哲来见拉比犹大·哈纳西，问服丧者可否剪指甲，他许可了；若问修剪髭须，他也会许可。撒母耳说：他们确也问了髭须，他也许可了。
拉夫犹大 转述 拉夫 说：有一对来自 哈玛坦 的贤哲来到 拉比犹大·哈纳西 面前。
Rav Yehuda said that Rav said: A pair of Sages from Ḥamatan came before Rabbi Yehuda HaNasi.
玛尔祖特拉 传授此事时不提 拉夫犹大 和 拉夫 之名，只说：有一对来自 哈玛坦 的贤哲来到 拉比犹大·哈纳西 面前。
And Mar Zutra taught it without the names of Rav Yehuda and Rav, simply as: A pair of Sages from Ḥamatan came before Rabbi Yehuda HaNasi.
他们问他服丧者可否剪指甲，他许可了他们。
And they asked him whether or not a mourner is permitted to cut his nails, and he permitted it to them.
若他们问他服丧者可否修剪髭须，他也会许可他们。
And had they asked him whether or not a mourner may trim his mustache, he would also have permitted it to them.
撒母耳 说：他们也问了修剪髭须的事，他也许可了他们。
And Shmuel said: They also asked him about trimming a mustache, and he permitted it to them.
文士阿维图尔奉拉夫帕帕之名说：髭须可从嘴的一角修到另一角。拉比阿米说：只可修妨碍进食的部分，不可为美观修剪。拉夫纳赫曼·巴尔·以撒说：我整撇髭须都算妨碍进食的。
文士阿维图尔 奉 拉夫帕帕 之名说：髭须可以从嘴的一角修到另一角。
Avitul the scribe said in the name of Rav Pappa: A mustache may be trimmed from one corner to the other corner of the mouth.
拉比阿米 说：只可修剪妨碍正常进食的那部分髭须，但不可为美观而修剪。
Rabbi Ami said: One may trim only the portion of the mustache that interferes with normal eating, but one may not trim the mustache for beautification.
拉夫纳赫曼·巴尔·以撒 说：对我来说，我整撇髭须都算妨碍正常进食的髭须，因为我格外敏感，所以我可以修剪整撇髭须。
Rav Naḥman bar Yitzḥak said: For me, my entire mustache is considered like a mustache that interferes with normal eating, as I am particularly sensitive, and so I may trim my entire mustache.
既提到文士阿维图尔，革玛拉再录他奉拉夫帕帕之名的话：摩西时代的法老身高一肘，胡须一肘长，阳具一肘又一拃长，以应验「又立极卑微的人」一语。
既提到 文士阿维图尔，革玛拉记下他的其他话：文士阿维图尔 奉 拉夫帕帕 之名说：摩西 时代的 法老 身高一肘，胡须长一肘，阳具长一肘又一拃，就是一肘再加拇指尖到小指尖的距离，为要应验经上所说：「又立极卑微的人执掌国权」（《但以理书》4:17），这表明 法老 极其矮小卑微。
§ Having mentioned Avitul the scribe, the Gemara records other statements of his: And Avitul the scribe said in the name of Rav Pappa: The Pharaoh who lived in the days of Moses was a cubit tall, his beard was a cubit long, and his penis [parmashtako] was a cubit and a span, i.e., a cubit and the distance between the thumb and the little finger, in length, in order to fulfill what is stated: “And He sets up over it the lowest of men” (Daniel 4:14), which teaches that Pharaoh was extremely short and lowly.
注：「阳具」原文 פַּרְמַשְׁתְּקוֹ，外来语。经文出处英译作 但以理 4:14（希伯来本节数），和合本为《但以理书》4:17，原句「又立极卑微的人执掌国权」。
文士阿维图尔又奉拉夫帕帕之名说：摩西时代的法老是个术士，经上说「他出来往水边去」，就是常到水边行巫术。
文士阿维图尔 又奉 拉夫帕帕 之名说：摩西 时代的 法老 是个术士，因为经上说：「他出来往水边去」（《出埃及记》7:15）。
Avitul the scribe also said in the name of Rav Pappa: The Pharaoh who lived in the days of Moses was a sorcerer [amgushi], as it is stated: “Behold, he goes out to the water” (Exodus 7:15).
注：「术士」原文 אַמְגּוּשִׁי，源自波斯语 magus（祭司、术士）。
法老 常到水边去行巫术。
Pharaoh would regularly go out to the water in order to engage in witchcraft.
密释纳说从海外归来的人可在节中日洗衣。拉夫阿西转述拉比约哈难说：凡只有一件衬衣的人，都可在节中日洗它。
密释纳教导：这些人可在节中日洗衣服：从海外之地归来的人。
§ The mishna taught: And these people may launder their clothes on the intermediate days of a Festival: One who comes from a country overseas.
拉夫阿西 转述 拉比约哈难 说：凡只有一件衬衣的人，都可在节中日洗这件衬衣。
Rav Asi said that Rabbi Yoḥanan said: Anyone who has only one shirt is permitted to launder it on the intermediate days of a Festival.
拉比耶利米引密释纳反驳：可在节中日洗衣的，是海外归来的、获释出囚的、出狱的、受禁而经拉比解禁的人等；可推知只有这些人可以，只有一件衬衣的人不可。
拉比耶利米 根据密释纳所教提出反驳：「这些人可在节中日洗衣服：从海外之地归来的人、从被掳之所获释的人、从监狱出来的人、受禁而经众拉比解除禁令的人，诸如此类。」由此可推知：密释纳所列的这些人可在节中日洗衣服，只有一件衬衣的人则不可洗。
Rabbi Yirmeya raised an objection from what was taught in the mishna: And these people may launder their clothes on the intermediate days of a Festival: One who comes from a country overseas, and one who is released from a house of captivity, and one who comes out of prison, and one who had been ostracized and the Rabbis released him from his decree of ostracism, etc. It may be inferred: Those who are mentioned in the mishna, yes, they may launder their clothes during the intermediate days of the Festival, but one who has only one shirt may not launder it.
拉比雅各对拉比耶利米解释：密释纳讲的是即使有两套衣服而都脏了也可洗的人；拉比约哈难讲的是只有一件衣服的人，在任何情形下都可以洗。
拉比雅各 对 拉比耶利米 说：我来给你解释。
Rabbi Ya’akov said to Rabbi Yirmeya: I will explain it to you.
密释纳讲的是那些即使有两套衣服而都脏了也可以洗的情形。
The mishna is referring to those cases where one is permitted to launder his clothes even if he has two changes of garments and they are dirty.
拉比约哈难 讲的是只有一件衣服的人，他裁定这人在任何情形下都可以洗。
Rabbi Yoḥanan speaks about one who has only one garment, and he rules that he may launder it in all circumstances.
拉比雅各·巴尔·基约雷之子拉比以撒奉拉比约哈难之名传话：亚麻衣服容易脏，可在节中日洗。拉瓦引密释纳反驳：「擦手巾、……」（下接 18之间）
拉比雅各·巴尔·基约雷之子拉比以撒 奉 拉比约哈难 之名传话说：亚麻衣服容易弄脏，所以可在节中日洗。
Rav Yitzḥak bar Ya’akov bar Giyorei sent a message in the name of Rabbi Yoḥanan: With regard to linen garments, it is permitted to launder them during the intermediate days of the Festival because they are easily soiled.
注：英译作 Rav Yitzḥak bar Ya’akov bar Giyorei，原文 רַב יִצְחָק בַּר יַעֲקֹב בַּר גִּיּוֹרֵי；照库中 之间1081 正式写法写，称号「拉夫/拉比」与英译不同。
拉瓦 根据密释纳所教提出反驳：「擦手巾、巾帕……」
Rava raised an objection from what is taught in the mishna: Hand towels, the towels
注：所引密释纳下文列出可在节中日洗的各种巾帕，见叶十八背。