← 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 4 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）革玛拉答：诫命不同；戴经匣是诫命，服丧者即使在头三日也须戴。
革玛拉答：诫命不同；既然戴经匣是一条诫命，服丧者就须戴上，即使在头三日也是如此。
The Gemara answers: A mitzva is different, and since it is a mitzva to put on phylacteries, the mourner is required to do so, even during the first three days.
巴拉伊塔：服丧头三日禁止工作，即使是靠救济为生的穷人也一样；此后可在自己家中私下做工，妇女也可在家中用纺锤纺线。
众贤教导下面这则 《巴拉伊塔》：丧亲后的头三日，服丧者禁止工作，即使他是靠救济为生的穷人也一样。
§ The Sages taught the following baraita: During the first three days after his bereavement, a mourner is prohibited from working, even if he is a poor person who is supported by charity.
从此以后，他若需要，可以在自己家中私下做工。
From this point forward, he may do work privately in his own home if he needs to do so.
同样，妇女服丧时也可以在自己家中用纺锤纺线。
And similarly a woman may spin thread on a spindle in her own home when she is mourning.
另一则巴拉伊塔：服丧头三日不可到别的服丧者家中去安慰；此后可以去，但不坐在安慰者中间，而坐在受安慰者的位置上。
众贤在另一则 《巴拉伊塔》 里教导：服丧者在丧亲后的头三日，不可到另一位服丧者家中去安慰他。
The Sages taught in another baraita: A mourner during the first three days after his bereavement may not go to another mourner’s house to console him.
从此以后，他可以去，但不可坐在安慰者中间，而要坐在受安慰者的位置上，就是同那家的服丧者坐在一起。
From this point forward, he may go, but he may not sit among the consolers, but rather in the place of those being consoled, i.e., with the mourners in that house.
又一则巴拉伊塔：服丧头三日禁止向人问安；第三日到第七日，别人问他，他可回应，但不可主动问安；此后照常问安、回应。
众贤在又一则 《巴拉伊塔》 里教导：服丧者在丧亲后的头三日，禁止向别人问安。
§ The Sages taught in yet another baraita: A mourner, during the first three days after his bereavement, is prohibited from extending greetings to others.
从第三日到第七日，别人向他问安，他可以回应，但不可主动向他们问安。
From the third day to the seventh day, he may respond when other people address him, but he may not extend greetings to them.
从此以后，他可以照平常的方式问安、回应。
From this point forward, he may extend greetings and respond in his usual manner.
革玛拉问：头三日真禁止问安吗？巴拉伊塔记载：拉比阿奇瓦的两个儿子死了，全以色列都进来为他们致隆重的哀悼辞。
革玛拉问：服丧头三日真的禁止问安吗？
The Gemara asks: Is he really prohibited from extending greetings during the first three days of mourning?
岂不是有 《巴拉伊塔》 教导：曾有一事，拉比阿奇瓦 的儿子们死了，全以色列都进来为他们致了隆重的哀悼辞。
But isn’t it taught in a baraita: There was an incident and the sons of Rabbi Akiva died, and all the Jews entered to eulogize them with a great eulogy.
众人告辞时，拉比阿奇瓦站在大长凳上对他们说：你们来不是为了我，而是为尊重妥拉，所以你们的赏赐加倍；请平安回家。可见服丧者头一日就可向人问安。
众人将要告辞时，拉比阿奇瓦 站在一条大长凳上，说：「我们的弟兄们，以色列家，请听！
When they were about to take leave, Rabbi Akiva stood on a large bench and said: Our brothers, the house of Israel, listen!
即使我的两个儿子是新郎，因着你们给他们的尊荣，我也得了安慰。
Even had my two sons been bridegrooms, I would have been consoled on account of the honor you have shown them.
你们若是为了阿奇瓦来安慰，市场上有许多阿奇瓦，以色列人却都不去安慰他们。
If you came to console for the sake of Akiva, there are many Akivas in the marketplace whom the Jews do all not come to console.
注：原文只称其名「阿奇瓦」（עקיבא），不带「拉比」尊号，意谓寻常同名之人，故直书中文。
你们心里想的必定是：『神的律法在他心里』（诗篇三十七章三十一节），你们是要表示对妥拉的尊重。
Rather, certainly this is what you said to yourselves: “The Torah of his God is in his heart” (Psalms 37:31), and you wished to show your respect for the Torah.
注：和合本作「神的律法在他心里」；希伯来原文作「他神的律法」，指义人。
你们的赏赐就更加倍了，因为你们既安慰了服丧者，又尊重了妥拉。
All the more so is your reward doubled, for you have consoled mourners and shown respect for the Torah.
现在请平安回家吧。」
Return now to your homes in peace.
这表明服丧者即使在服丧头一日，也可以向别人问安。
This indicates that a mourner may greet other people even on the first day of his mourning.
革玛拉答：尊重公众不同；拉比阿奇瓦向众人问安，是为表示礼貌与尊重。
革玛拉答：尊重公众是不同的。
The Gemara answers: Showing respect for the public is different.
拉比阿奇瓦 获准向他们问安，是为了表示礼貌与尊重。
Rabbi Akiva was permitted to greet them to demonstrate courtesy and respect.
重提前引巴拉伊塔：第三日到第七日，别人问安可回应，不可主动问安；此后照常。
前引的 《巴拉伊塔》 教导：从第三日到第七日，别人向他问安，他可以回应，但不可主动向他们问安。
§ It was taught in the aforementioned baraita: From the third day to the seventh day, he may respond when other people address him, but he may not extend greetings to them.
从此以后，他可以照平常的方式问安、回应。
From this point forward, he may extend greetings and respond in his usual manner.
革玛拉以另一则巴拉伊塔相驳：丧亲三十日内遇见服丧者，可说安慰的话，不可问安；三十日后可问安，不可再说安慰的话，免得勾起他的伤痛。
革玛拉以另一则 《巴拉伊塔》 相驳，那里说：人在别人丧亲的头三十日内遇见他服丧，可以对他说安慰的话，但不可向他问安。
And the Gemara raises a contradiction from another baraita that states: One who finds another in mourning during the first thirty days of that person’s bereavement may still speak words of consolation to him, but he should not extend greetings toward him.
若在三十日后遇见他，可以向他问安，但不可对他说安慰的话，免得勾起他的伤痛。
If he finds him after thirty days, he may extend greetings toward him, but he should not speak words of consolation to him, so as not to remind him of his pain.
巴拉伊塔续言：若死的是他妻子，他在三十日内另娶，不可进他家去安慰，免得冒犯新妇；若在市场上单独遇见他，可以温和而庄重地同他说话。可见问安之禁延续三十日，不止七日。
若死的是服丧者的妻子，而他在前妻死后三十日内另娶了一个女子，人就不可进他家去对他说安慰的话，免得冒犯他的新妻子。
If it was the mourner’s wife who died and he married another woman within thirty days of his first wife’s death, one may not enter his house to speak words of consolation with him, so as not to offend his new wife.
但若在市场上遇见他独自一人，可以用温和的话、庄重地同他说话。
If, however, he finds him alone in the marketplace, he may speak to him with gentle words and in a serious manner.
这表明问安之禁延续三十日，而不只是七日。
This indicates that the prohibition against extending greetings lasts for thirty days and not just seven.
拉夫伊迪·巴尔·阿维恩分辨：前一则说的是服丧者本人，七日满后可向别人问安，因别人处在平安中；后一则说的是别人，三十日内不可向他问安，因他不在平安中。
拉夫伊迪·巴尔·阿维恩 说：两则 《巴拉伊塔》 说的是不同的情形：前一则说的是服丧者本人，他服丧七日满后可以向别人问安，因为别人处在平安之中。
Rav Idi bar Avin said: The two baraitot refer to different situations: The first baraita is referring to the mourner himself, who may extend greetings [shalom] to others after the completion of his seven days of mourning, as the others are at peace [shalom].
注：「问安」原文作「问平安」（שאל בשלום），与「处在平安中」（שרויין בשלום）同用一字，取其双关。
后一则说禁令延续三十日，说的是别人，他们不可向他问安，因为他，这服丧者，不在平安之中。
The second baraita, which speaks of a prohibition that lasts thirty days, is referring to other people, who may not extend greetings to him, as he, the mourner, is not at peace.
革玛拉驳：巴拉伊塔说第三日后别人问他可回应，可见别人可向他问安。答：那是别人不知他在服丧，无意中向他问安。
革玛拉驳：既然 《巴拉伊塔》 教导，丧亲第三日以后，别人向服丧者问安，他可以回应，由此推论，别人是可以向他问安的。
The Gemara challenges: But from the fact that it teaches in a baraita that after the third day of his bereavement, the mourner may respond when other people address him, by inference others may extend greetings to him.
革玛拉答：这说的是别人不知道他在服丧，无意中向他问了安的情形。
The Gemara answers: This is referring to a case where people did not know that he was in mourning and unknowingly extended greetings to him.
革玛拉问：若说的是别人不知情，那么头三日也该准他回应。答：头三日他须告诉对方自己在服丧，不回应；三日以后不必告诉，可以回应。
革玛拉问：若是这样，若 《巴拉伊塔》 说的是向他问安的人不知道他在服丧的情形，那么在那里，就是丧亲的头三日，也该准他回应别人的问安。
The Gemara asks: If so, if the baraita speaks of a case where the people who greeted him were unaware that he was in mourning, then there also, during the first three days of his bereavement, he should be permitted to respond when other people address him.
革玛拉答：在那里，就是头三日，他须告诉他们自己在服丧，不回应他们的问安。
The Gemara answers: There, during the first three days, he must inform them that he is in mourning and not respond to their greetings.
在这里，就是头三日以后，他不必告诉他们自己丧亲，可以回应他们的问安。
Here, after the first three days, he need not inform them about his bereavement, but rather he may respond to their greetings.
革玛拉又以另一则巴拉伊塔相驳：十二个月内遇见服丧者，可说安慰的话，不可问安；十二个月后可问安，不可说安慰的话，只可婉言「愿你得安慰」，不提死者之名。
革玛拉又以另一则 《巴拉伊塔》 相驳，那里说：人在别人丧亲的十二个月内遇见他服丧，可以对他说安慰的话，但不可向他问安。
And the Gemara raises a contradiction from another baraita that states: One who finds another in mourning during his twelve months of bereavement may still speak words of consolation to him, but he should not extend greetings toward him.
若在十二个月后遇见他，可以向他问安，却不可对他说安慰的话。
If he finds him after twelve months, he may extend greetings toward him, and he should not speak words of consolation to him.
但他可以婉转地对他说话，就是对他说：「愿你得安慰」，而不提死者的名字。
He may, however, speak to him indirectly, i.e., he may say to him: May you be consoled, without mentioning the name of the deceased.
拉比梅伊尔设喻：十二个月后再安慰服丧者，好比医生对腿伤已愈的人说：再让我打断一次、再治好，好叫你知道我的药多灵。可见十二个月内都不可向服丧者问安。
拉比梅伊尔 说：人在十二个月后遇见别人服丧，对他说安慰的话，这事可比作什么呢？
Rabbi Meir said: One who finds another in mourning after twelve months and speaks to him words of consolation, to what may this situation be likened?
好比一个人摔断了腿，腿已经好了，后来有个医生遇见他，对他说：「到我这里来，我再把它打断一次，然后再把它治好，好叫你知道我的药多么好、多么灵验。」
To a person who broke his leg and it healed, and afterward a physician found him and said to him: Come to me, for I will break it a second time and then I will heal it, so that you may know how good my medicines are and how well they work.
过了这么久才去安慰朋友的人，也是这样做，把旧伤挑起来，再设法医治。
One who consoles his friend after so much time has passed acts in a similar fashion, stirring up an old wound and then trying to heal it.
无论如何，看来在十二个月的整个服丧期内，都不可向服丧者问安。
In any event, it appears that one must not extend greetings to a mourner during the entire twelve-month mourning period.
革玛拉答：并不矛盾：十二个月不可问安，说的是丧父母者；七日后可问安，说的是为其他亲属服丧者。
革玛拉答：这并不难解。
The Gemara answers: This is not difficult.
这则 《巴拉伊塔》 说十二个月内不可向服丧者问安，说的是丧父或丧母的人。
This baraita, which says that one must not extend greetings to a mourner for twelve months, is referring to one who lost his father or mother.
那则 《巴拉伊塔》 教导七日后可向服丧者问安，说的是为其他亲属服丧的人。
That baraita, which teaches that a mourner may be greeted after seven days, is referring to one who is in mourning over other relatives.
革玛拉问：其他亲属三十日后，也该准人婉转安慰，为何说全不可安慰？答：确实如此；所谓不可说安慰的话，是说不可照常安慰，但可婉言。
革玛拉问：在那里，就是其他亲属三十日以后的情形，也该让人婉转地对他说安慰的话。
The Gemara asks: There too, in the case of other relatives after thirty days, let him speak words of consolation to him indirectly.
为什么 《巴拉伊塔》 说三十日后全然不可对他说安慰的话？
Why does the baraita say that after thirty days he should not speak words of consolation to him at all?
革玛拉答：是的，确实如此。
The Gemara answers: Yes, it is indeed so.
那么「不可对他说安慰的话」是什么意思呢？
And what is meant by the words: He should not speak words of consolation to him?
意思是：不可照平常的方式安慰他，但可以婉转地对他说话。
This means that he may not console him in his usual manner, but he may speak to him indirectly.
巴拉伊塔：服丧者在头三日内从近处来到丧家，就自下葬起与其他服丧者同数，与他们一同期满，即使只守五六日；从远处来的，自得讯起自数足七日；三日以后，即使从近处来，也自数七日。拉比西缅说：即使第七日从近处来，也与他们同数同满。
众贤教导下面这则 《巴拉伊塔》：服丧者若在服丧头三日内从近处来到丧家，就与其他服丧者一同自下葬时起计算服丧之日，并与他们一同期满。
§ The Sages taught the following baraita: If a mourner comes to the house of mourning from a nearby place during the first three days of mourning, he counts his days of mourning with the other mourners from the time of the burial and completes his mourning with them.
即使他到头来只服丧五六日，也是如此。
This is the case even if he may end up observing mourning for only five or six days.
但他若从远处来，就自得知亲人死讯之时起，独自计算完整的七日。
But if he came from a distant place, he counts on his own seven complete days from the time that he was informed of his relative’s death.
从此以后，就是服丧头三日以后，即使他从近处来，也独自计算七日。
From this point forward, i.e., after the first three days of mourning, even if he came from a nearby place, he counts seven days on his own.
拉比西缅 说：即使他在第七日从近处来，也与其他服丧者一同计算，一同满七日服丧期。
Rabbi Shimon says: Even if he came on the seventh day from a nearby place, he counts and completes the seven-day period of mourning with the other mourners.
拉比希亚·巴尔·阿巴引拉比约哈难：同数同满，限于一家之主在家，家人随他服丧；若回来的是一家之主本人，他不随其他家人，而自数七日。
夫子引这则 《巴拉伊塔》 说：服丧者若在服丧头三日内从近处来到丧家，就与其他服丧者一同计算服丧之日，并与他们一同期满。
The Master said, citing the baraita: If a mourner comes to the house of mourning from a nearby place during the first three days of mourning, he counts his days of mourning with the other mourners and completes his mourning with them.
拉比希亚·巴尔·阿巴 引 拉比约哈难 说：这是指一家之主在家的情形，所以其他家人都随着他服丧。
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: This is in a case where the principal member of the household is in the house, and therefore all the other family members follow his mourning.
但若回家来的正是一家之主，他当然不随其他家人，而是独自计算七日。
If, however, it is the principal member of the family who comes home, he certainly does not follow the other members, but rather he counts seven days on his own.
在众贤面前提出了一个疑问。（下接 22a）
在众贤面前提出了一个疑问：……
A dilemma was raised before the scholars: