← 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 5 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）拉比犹大续言：人也可以在大腿上为自己的繸子纺天蓝羊毛，只是不可照平常方式用纺锤纺，因节中日须改变做法。
……也可以在自己的大腿上为他的繸子纺天蓝羊毛，但不可照平常的方式用纺锤纺，因为节中日做这事须改变做法。
And one may spin sky-blue wool for his ritual fringes on his thigh, but not in the ordinary manner with a spindle, as this procedure must be performed in an altered manner on the intermediate days of a Festival.
注：本句接上一面末句拉比犹大之言，仍属他的话。
巴拉伊塔：人可为自己写经匣、门柱经匣，在大腿上纺天蓝羊毛；为别人可白做，不可收钱（拉比梅伊尔）。拉比犹大说：可设法卖掉自己的再给自己写新的。拉比约西说：照常写、照常卖，以足够维生为度。
众贤教导下面这则 《巴拉伊塔》：人可以为自己写经匣和 门柱经匣，也可以在大腿上为自己的繸子纺天蓝羊毛。
The Sages taught the following baraita: A person may write phylacteries and mezuzot for himself and spin sky-blue wool for his fringes on his thigh.
为别人他也可以做这些事，但只能无偿相帮，不可收取报酬。
And for others he may do these things as a favor, but not for payment.
这是 拉比梅伊尔 的话。
This is the statement of Rabbi Meir.
拉比犹大 说：他若起初是为自己做的，可以使个变通的法子，把自己的卖掉，再回头为自己写新的。
Rabbi Yehuda says: If he initially made them for himself, he may employ artifice, sell his own and then go back and write new ones for himself.
拉比约西 说：他可以照平常的方式写、卖，以足够维生为度。
Rabbi Yosei says: He may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.
拉夫（一说拉巴·巴尔·巴尔·哈纳）为拉夫哈纳内尔裁定：哈拉哈是可照平常方式写、卖，以足够维生为度。
拉夫 为 拉夫哈纳内尔 裁定，也有人说是 拉巴·巴尔·巴尔·哈纳 为 拉夫哈纳内尔 裁定：哈拉哈 是，人可以照平常的方式写、卖，以足够维生为度。
Rav ruled for Rav Ḥananel, and some say it was Rabba bar bar Ḥana who ruled for Rav Ḥananel: The halakha is that one may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.
密释纳说可在大腿上纺天蓝羊毛。巴拉伊塔：拉比以利以谢说可在大腿上纺，但不可用石子；众贤说连用石子也可。拉比犹大引他说：用石子可以，用纺锤不可；众贤说石子、纺锤都可。
密释纳教导：人可以在大腿上为自己的繸子纺天蓝羊毛。
§ The mishna taught: And one may spin sky-blue wool for his ritual fringes on his thigh.
众贤教导一则 《巴拉伊塔》：人可以在大腿上为自己的繸子纺天蓝羊毛，但不可用石子（石子可做成小纺锤，使纺线省力）；这是 拉比以利以谢 的话。
The Sages taught a baraita: A person may spin sky-blue wool for his ritual fringes on his thigh, but not with a stone, which can be used to form a small spindle and ease the spinning process; this is the statement of Rabbi Eliezer.
众贤却说：连用石子纺这天蓝羊毛也可以。
But the Rabbis say: One may spin the sky-blue wool even with a stone.
拉比犹大 引 拉比以利以谢 之名说：用石子是许可的，用纺锤却不可。
Rabbi Yehuda said in the name of Rabbi Eliezer: It is permitted with a stone, but not with a spindle.
众贤说：用石子或纺锤纺这羊毛都可以。
And the Rabbis say: One may spin this wool with either a stone or a spindle.
拉夫犹大引撒母耳，拉比希亚·巴尔·阿巴引拉比约哈难：哈拉哈是节中日可纺天蓝羊毛，用石子、纺锤皆可，因繸子诫命重要；又可照常写经匣、门柱经匣，卖足够维生之数。
拉夫犹大 引 撒母耳 说，拉比希亚·巴尔·阿巴 也引 拉比约哈难 同样说：哈拉哈 是节中日可以为繸子纺天蓝羊毛，用石子、用纺锤都可以，因为繸子这条诫命极其重要。
Rav Yehuda said that Shmuel said, and similarly Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The halakha is that one may spin the sky-blue wool for fringes on the intermediate days of a Festival, both with a stone and with a spindle, owing to the importance of the mitzva of ritual fringes.
同样，哈拉哈 是：节中日可以照平常的方式写经匣和 门柱经匣，并卖出足够维生之数。
And similarly the halakha is: One may write phylacteries and mezuzot on the intermediate days of a Festival in his usual manner and sell enough to provide for his livelihood.
密释纳：在朝圣节前三日埋葬亲人的，节日使服丧七日之令为他废止，节后不必补足七日；在节前八日埋葬的，三十日之令为他废止，节后不再受三十日的限制。
人在朝圣节前三日埋葬了亡故的亲人，节日就为他废止了服丧七日之令，就是那段期间的 哈拉哈 与各项禁令。
One who buries his deceased relative three days before a pilgrimage Festival has the decree of the seven-day period of mourning, i.e., the halakhot and prohibitions associated with that period, nullified for him by the Festival.
注：英译此处用复数，指七日期间的诸般律例。
节后他不必补足服丧七日。
He is not required to complete this seven-day mourning period after the Festival.
人在朝圣节前八日埋葬了亡故的亲人，三十日之令就为他废止了。
If one buries his deceased relative eight days before a pilgrimage Festival, then the decree of thirty days is nullified for him.
三十日服丧期间平常适用的各项限制，节后不再适用。
The restrictions that ordinarily apply during this thirty-day mourning period no longer apply after the Festival.
因为众贤立下原则：安息日计入服丧之日，却不中断服丧；朝圣节中断服丧，却不计入。节前未开始服丧或亲人死于节中的，节后须补足服丧之期。
因为众贤就此立下一条原则：安息日算作服丧日之一，虽然那天不可服丧，它却不中断服丧期，服丧在安息日后继续。
This is because the Sages said a principle with regard to this issue: Shabbat counts as one of the days of mourning, although one may not mourn on it and it does not interrupt the mourning period, which continues after Shabbat.
朝圣节则中断服丧期，所以人若在这样的节日之前已开始服丧，服丧期就因节日而废止。
The pilgrimage Festivals, on the other hand, interrupt the mourning period, so that if one began mourning before such a Festival, then the mourning period is canceled by the Festival.
但朝圣节不计入服丧之日。
They do not, however, count.
人若在节前未开始服丧，或他的亲人死于节日期间，节后他就须补足服丧期，因为节日的日子不计入所需的服丧日数。
If one did not begin mourning before the Festival, or if his relative died during the Festival, then he is required to complete his mourning period afterward, as the days of the Festival do not count toward the requisite days of mourning.
拉比以利以谢说：圣殿被毁以来，七七节如安息日：如今节后不再有补献之日，在以色列地只守一日，故计入服丧之日而不中断服丧。
拉比以利以谢 说：自圣殿被毁以来，七七节 如同安息日，因为如今 七七节 之后的日子不再被当作节日看待。
Rabbi Eliezer says: From the time that the Temple was destroyed, Shavuot is like Shabbat, because nowadays the days following Shavuot are not treated like Festival days.
注：密释纳原文称七七节为「集会节」（עֲצֶרֶת）。
圣殿尚存的时候，节日的许多祭物不能在 七七节 当天献上，就在节后六日内献上。
When the Temple stood, many of the Festival’s offerings that could not be sacrificed on Shavuot itself would be sacrificed during the six days following the Festival.
如今不再献祭，七七节 在以色列地只有一天，所以就服丧而言，它被当作安息日看待：它算作服丧日之一，却不中断服丧期。
Nowadays, however, when offerings are no longer sacrificed, Shavuot lasts for only one day in Eretz Yisrael, and therefore it is treated like Shabbat with regard to mourning: It counts as one of the days of mourning, but does not interrupt the period of mourning.
拉班迦玛列说：连岁首日、赎罪日也如朝圣节，中断服丧而不计入。众贤说：哈拉哈不从这两位：七七节如其他朝圣节，岁首日、赎罪日则如安息日。
拉班迦玛列 说：连岁首日和赎罪日也视同朝圣节，它们中断服丧期，却不计入服丧之日。
Rabban Gamliel says: Even Rosh HaShana and Yom Kippur are considered like the pilgrimage Festivals, in that they interrupt the mourning period but are not counted toward the days of mourning.
众贤说：哈拉哈 既不照 拉比以利以谢 的话，也不照 拉班迦玛列 的话。
And the Rabbis say: The halakha is neither in accordance with the statement of Rabbi Eliezer nor in accordance with the statement of Rabban Gamliel.
而是：就服丧而言，七七节 视同其他朝圣节，岁首日和赎罪日则视同安息日。
Rather, with regard to mourning, Shavuot is treated like the other pilgrimage Festivals, whereas Rosh HaShana and Yom Kippur are treated like Shabbat.
论密释纳所说七日、三十日之令被废止：拉夫说，废的是禁令，日子本身并未全废；拉夫胡纳亦然；拉夫舍舍特说，连日子也废了。
关于密释纳所说服丧七日与三十日被废止，拉夫 说：被废止的是那道令，即这期间的主要禁令，服丧的日子本身却没有全废。
With regard to the mishna’s statement that the seven- and thirty-day periods of mourning are nullified, Rav said: The decree, meaning the main prohibitions of the period, was nullified, but the days of mourning themselves were not entirely nullified.
这些服丧期在某种程度上仍然存在。
Instead, these periods of mourning remain to some degree.
拉夫胡纳 也这样说：令被废止了，服丧的日子本身却没有废止。
And so said Rav Huna: The decree was nullified, but the days of mourning themselves were not nullified.
拉夫舍舍特 却说：连服丧的日子本身也废止了。
And Rav Sheshet said: Even the days of mourning were also nullified.
革玛拉问：日子本身未废，用意何在？答：若节前已服丧八日，剃发之禁在节前已解，但他节前一日没有剃发，节后就禁止剃发，直到三十日满。
革玛拉问：说日子本身没有废止，是什么缘故？
The Gemara asks: What is the reason that the days themselves were not nullified?
革玛拉解释：这是说，人若在节前已服丧八日，剃发之禁在节前就已解除，但他因故没有在节日前一天剃发，那么节后就禁止他剃发，直到三十日服丧期满。
The Gemara explains: It is so that if one observed eight days of mourning before the Festival, so that the prohibition against hair cutting was nullified before the Festival, but for whatever reason he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival until the end of the thirty-day period of mourning.
就是说，服丧期并没有全然废止，既然他没有利用节前剃发的许可，节后他也须遵守三十日服丧期间的各项禁令。
In other words, the mourning period was not entirely nullified, and since he did not take advantage of the allowance to cut his hair before the Festival, he must observe the prohibitions applying during the thirty-day period of mourning after the Festival as well.