22b.1
引证
（续上）教导续道：为其他亲属，服丧者可不减少生意；为父母则一律须减少。
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……减少生意。
reduce it.
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若是为父亲或母亲服丧，则一律须减少生意。
In the case of his father or mother, he must always reduce his business.
← 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 9 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）教导续道：为其他亲属，服丧者可不减少生意；为父母则一律须减少。
……减少生意。
reduce it.
若是为父亲或母亲服丧，则一律须减少生意。
In the case of his father or mother, he must always reduce his business.
教导又说：为其他亲属，袒肩与否随服丧者之意；为父母则必须从一边肩上褪下衣服。
为其他死去的亲属，服丧者若愿意，可以从一边肩上褪下衣服；若不愿褪下，也可以不褪。
With regard to all other deceased relatives, if the mourner wishes, he may remove his garment from one of his shoulders, and if he wishes not to remove it, he need not remove it.
但为父亲或母亲服丧，则一律须从一边肩上褪下衣服。
However, in the case of his father or mother, he must always remove his garment from one of his shoulders.
一位当代领袖丧父，本想袒肩；另一位领袖要陪他袒肩同哀，他便作罢，免得对方也随他袒肩。
曾有一事：一位当代领袖的父亲去世，这位领袖想要从一边肩上褪下衣服。
There was an incident when the father of a leading authority of his generation died, and the authority wished to remove his garment from one shoulder.
另一位当代领袖也想和他一同褪下自己的衣服，与他同哀；前者因此作罢，没有褪下衣服，免得同伴也随他褪下衣服。
Another leading authority of the generation also wished to remove his own garment together with him, in order to join him in his mourning, but due to this the first person refrained and did not remove his garment, so that his colleague would not remove his garment as well.
阿巴耶 说：丧父者是 拉比犹大·哈纳西，陪伴者是 拉比雅各·巴尔·阿哈；也有人说两人正好相反。
阿巴耶 说：这里所说的当代领袖是 拉比犹大·哈纳西，与他同在的那位当代领袖是 拉比雅各·巴尔·阿哈。
Abaye said: The leading authority of the generation mentioned here is Rabbi Yehuda HaNasi, and the leading authority of the generation who was with him was Rabbi Ya’akov bar Aḥa.
也有人说：这位当代领袖是 拉比雅各·巴尔·阿哈，与他同在的那位当代领袖是 拉比犹大·哈纳西。
And some say: The leading authority of the generation was Rabbi Ya’akov bar Aḥa, and the leading authority of the generation who was with him was Rabbi Yehuda HaNasi.
若陪伴者是 拉比犹大·哈纳西，丧父者作罢便好理解：拉比雅各·巴尔·阿哈 不愿令 纳西 随他褪下衣服。
革玛拉考察此事：若依那位说与他同在的当代领袖是 拉比犹大·哈纳西 的意见，这就是他作罢、不从肩上褪下衣服的缘由。
The Gemara examines this issue: Granted, according to the one who said that the leading authority of the generation who was with him was Rabbi Yehuda HaNasi, this is the reason that he refrained and did not remove his garment from his shoulder.
就是说，拉比雅各·巴尔·阿哈 之所以作罢，是因为他不愿令 纳西 也随他褪下衣服。
That is to say, Rabbi Ya’akov bar Aḥa refrained from doing so because he did not wish to cause the Nasi to remove his own garment.
若陪伴者是 拉比雅各·巴尔·阿哈，便难解释：丧者之父 拉班西缅·本·迦玛列 本是 纳西，众人都须为他袒肩，何必阻止对方？此问未解。
但若依那位说与他同在的当代领袖是 拉比雅各·巴尔·阿哈 的意见，拉比犹大·哈纳西 为何作罢、不从肩上褪下衣服呢？
But according to the one who said that it is Rabbi Ya’akov bar Aḥa who was the leader of the generation with him, why did Rabbi Yehuda HaNasi refrain and not remove his garment from his shoulder?
拉比犹大·哈纳西 的父亲 拉班西缅·本·迦玛列 也是 纳西，按当时公认的惯例，众人都须为他从肩上褪下衣服。
Rabban Shimon ben Gamliel, the father of Rabbi Yehuda HaNasi, was also the Nasi, and everyone is required to remove his garment from his shoulder for him, as was the accepted practice.
所以 拉比雅各·巴尔·阿哈 本来也须袒露肩膀。
Therefore, Rabbi Ya’akov bar Aḥa would also have been required to bare his shoulder.
那么，拉比犹大·哈纳西 为何阻止他这样做呢？
Why, then, did Rabbi Yehuda HaNasi prevent him from doing so?
革玛拉断言：这确实是个难题。
The Gemara concludes: Indeed this is difficult.
教导续道：为其他亲属，三十日后可剪发、可入喜庆之所；为父母则须待同伴责其发长才剪，满十二个月方可赴喜庆。
革玛拉回到 《巴拉伊塔》 的后文：为父母以外的其他死去亲属，三十日后可以剪发。
§ The Gemara returns to the continuation of the baraita: With regard to all deceased relatives except for parents, one may cut his hair after thirty days.
为父亲或母亲，则不可剪发，直到同伴责备他头发太长为止。
In the case of one’s father or mother, one may not cut his hair until his colleagues have rebuked him for his hair being too long.
为其他死去的亲属，三十日后可以进入举行喜庆的场所；为父亲或母亲，则须满十二个月后才可进入。
With regard to all other deceased relatives, he may enter a place where a joyous celebration is taking place after thirty days; in the case of his father or mother, he may enter such a place only after twelve months.
拉巴·巴尔·巴尔·哈纳 说三十日后可赴的只是友伴轮流作东的欢聚，不含婚宴；但另一则教导另列友伴欢聚亦为三十日，可见泛称喜庆连婚宴也在内。此说成为难题。
拉巴·巴尔·巴尔·哈纳 说：服丧者三十日后可入喜庆之家，这条规定专指友伴的欢聚，即一群朋友轮流作东、一同享用的欢宴。
Rabba bar bar Ḥana said: The ruling that a mourner may enter a house of joy after thirty days applies specifically to a joyous social gathering, that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting.
但这条规定不适用于盛大的喜庆，例如婚宴。
But this ruling does not apply to a large joyous occasion, such as a wedding feast.
革玛拉从一则 《巴拉伊塔》 提出反驳，其中补充说：友伴的欢聚也是三十日。
The Gemara raises an objection from a baraita which adds: And also for joyous social gatherings, thirty days.
可见 《巴拉伊塔》 泛称喜庆时，所指的并非友伴的欢聚，连婚宴等喜庆也包括在内。
This implies that when the baraita speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions.
革玛拉断言：这确实是个难题。
The Gemara concludes: Indeed, it is difficult.
阿梅马尔 所传的版本：拉巴·巴尔·巴尔·哈纳 说友伴欢聚可立即赴会。然而教导明言喜庆与友伴欢聚都须等三十日。
阿梅马尔 把上面的讨论这样传授：拉巴·巴尔·巴尔·哈纳 说的是另一种版本：友伴的欢聚，服丧者可以立即赴会。
Ameimar taught the previous discussion as follows: Rabba bar bar Ḥana said an alternative version of the discussion: For a joyous social gathering one is permitted to enter immediately.
革玛拉提问：可是 《巴拉伊塔》 不是教导说，喜庆和友伴的欢聚都须等三十日吗？
The Gemara poses a question: But isn’t it taught in a baraita: For joyous celebrations and for joyous social gatherings, one must wait thirty days?
两说并不矛盾：教导指服丧者在朋友中首次作东，须等三十日；拉巴·巴尔·巴尔·哈纳 指轮到他回请，既有义务在身，可立即设宴。
革玛拉回答：这并不矛盾。
The Gemara answers: This is not difficult.
这一条，即 《巴拉伊塔》 的规定，指的是首次的欢聚，由服丧者在朋友当中第一个作东。
This ruling, of the baraita, is referring to an initial gathering, when the mourner is the first in the group of friends to host.
《巴拉伊塔》 教导说，在这种情形下服丧者须等三十日才可作东。
The baraita teaches that in such a situation the mourner is required to wait thirty days before doing so.
那一条，即 拉巴·巴尔·巴尔·哈纳 的规定，指的是回请的欢聚。
That ruling, of Rabba bar bar Ḥana, is referring to a reciprocal gathering.
服丧者的朋友已经作过东，现在轮到他作东。
The mourner’s friends have already hosted these gatherings, and now it is his turn to host.
既然他有义务为同伴设这样的欢聚，就不必延后。
Since he is required to host such a gathering for his colleagues, he need not postpone it.
他可以立即款待这群朋友。
Rather, he may host the group immediately.
教导续道：为其他亲属撕衣一掌宽即可，为父母须撕到露出心口。拉比阿巴胡 以大卫「抓住」衣服撕裂为据：不足一掌宽便抓不住。
《巴拉伊塔》 续道：为其他死去的亲属，撕衣一掌宽即可。
The baraita continues: With regard to all other deceased relatives, one rends his garment the length of a handbreadth, and that suffices.
为父亲或母亲，则须把衣服撕到露出心口。
In the case of his father or mother, he must rend his garment until he reveals his heart.
拉比阿巴胡 说：哪节经文教导撕口须有一掌宽？
Rabbi Abbahu said: What is the verse that teaches that the rent must be a handbreadth?
「大卫抓住自己的衣服，撕裂了」（撒母耳记下 1:11）；而不足一掌宽的衣料是抓不住的。
“And David took hold of his clothes and rent them” (II Samuel 1:11), and taking hold cannot be done for a garment less than a handbreadth.
注：和合本作「大卫就撕裂衣服」；革玛拉的论证系于原文 וַיַּחֲזֵק（抓住）一词，故正文照革玛拉读法译出。
教导又说：为其他亲属，即使穿着十件衣服也只撕最外一件；为父母须全部撕裂，但未撕内衣并不妨碍履行诫命。
《巴拉伊塔》 又教导：为其他死去的亲属，即使他穿着十件衣服、一件套着一件，也只须撕最外面的一件。
The baraita teaches further: With regard to all other deceased relatives, even if he is wearing ten garments, one on top of the other, he rends only his outer garment.
但为父亲或母亲，则须全部撕裂。
But in the case of his father or mother, he must rend them all.
不过他若没有撕内衣，并不妨碍他履行这条诫命。
Failure to rend his undergarment, however, does not invalidate the fulfillment of the mitzva.
男女都须撕衣。拉比西缅·本·以利亚撒 说：女人先撕内衣并把撕口转到背后，再撕外衣，免得露出胸脯。
男人和女人都须撕衣。
Both a man and a woman are required to rend their garments.
拉比西缅·本·以利亚撒 说：女人先撕内衣，再把它转过去，让撕口在背后。
Rabbi Shimon ben Elazar says: A woman first rends her inner garment and turns it around, so that the tear is on her back.
然后才撕外衣，免得露出胸脯。
And only afterward does she rend her outer garment, so that she does not expose her chest.
为其他亲属，撕衣时撕断衣缘与否随意，可只把领口撕大；为父母则一律须撕断衣缘，使撕口分明。
为其他死去的亲属，他若愿意，可以把衣缘撕断，而不只是把领口撕大，使撕口与衣服原有的开口明显分开。
With regard to all other deceased relatives, if one wishes he may rip apart his garment on the hem, rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment.
注：「衣缘」指领口的滚边。英译作 hem，原文 מַבְדִּיל，意为把撕口与领口分开。
他若不愿这样做，也可以不撕断衣缘。
If he wishes not to do this, he does not rip apart the hem in this manner.
也就是说，他可以只把领口撕大，虽然这样撕衣，撕口就不那么显眼。
That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent.
但为父亲或母亲，则一律须撕断衣缘。
In the case of one’s father or mother, however, he must always rip apart the hem.
拉比犹大 说：撕衣而不撕断衣缘，只是轻率的撕口。拉比阿巴胡 解释其理由：经文说「撕为两片」，是要撕口看来如同撕成两片，明显可见。
拉比犹大 说：凡撕衣而没有撕断衣缘的，都只是轻率的撕口，毫无意义；因为必须看得出他是为服丧撕衣，而不只是衣服上的破损。
Rabbi Yehuda says: Any rending that does not rip apart his garment on the hem of the garment is nothing other than a frivolous rent of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment.
拉比阿巴胡 说：拉比犹大 的理由是什么？
Rabbi Abbahu said: What is the reason for Rabbi Yehuda’s opinion?
经上记着：「他抓住自己的衣服，撕为两片」（列王纪下 2:12）。
As it is written: “And he took hold of his own clothes and he rent them in two pieces” (II Kings 2:12).
注：和合本作「于是以利沙把自己的衣服撕为两片」；原文有 וַיַּחֲזֵק（抓住）一词，此处照革玛拉读法译出。
既说「撕裂」，我岂不知道是撕成两片吗？
From that which is stated: “And he rent,” do I not know that he rent them in two?
其实这话是教导：撕开的衣服必须看起来像被撕成两片，即撕口必须明显可见。
Rather, these words teach that the rent clothes must appear as if they were torn into two pieces, i.e., the tear must be obvious and visible.
教导续道：为其他亲属，七日后可疏缝撕口，三十日后可细密缝合；为父母须三十日后才可疏缝，永不可细密缝合；女人为顾全体面，可立即疏缝。
《巴拉伊塔》 续道：为其他死去的亲属，七日后可以用粗针疏缝撕口，三十日后可以细密缝合。
The baraita continues: With regard to all other deceased relatives, one may tack the tear with rough stitches after seven days, and one may join the edges more carefully after thirty days.
但为父亲或母亲，须三十日后才可疏缝，且永远不可再细密缝合。
But in the case of one’s father or mother, he may tack the tear only after thirty days, and he may never again join the edges more carefully.
女人则可立即疏缝撕口，为顾全她的体面，因为让人看见她衣衫撕破有失体面。
A woman, however, may tack the tear immediately, due to her honor, for it would be dishonorable for her to be seen with torn garments.
拉文 传 拉比约哈难 之言：为其他亲属，可用手撕，也可用器具撕而保全衣服；为父母则须用手撕，把衣服彻底毁坏。
拉文 从以色列地来到巴比伦时，说 拉比约哈难 说：为其他死去的亲属，他若愿意，可以用手撕衣；若愿意，也可以用器具撕，撕得能保全衣服。
When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: With regard to all other deceased relatives, if one wishes, he may rend his garment with his hand; and if he wishes, he may rend it with a utensil in a way that will preserve it.
但为父亲或母亲，则须用手撕衣，撕得把衣服彻底毁坏。
But in the case of his father or mother, he must rend his garment with his hand in a manner that will utterly ruin it.
拉比希亚·巴尔·阿巴 传 拉比约哈难 之言：为其他亲属撕里面的衣服，为父母须撕最外面的衣服。拉夫希斯达 说：为 纳西 撕衣，与为父亲同。
拉比希亚·巴尔·阿巴 说 拉比约哈难 说：为其他死去的亲属，在里面撕，即撕内衣，不一定要撕最外面的衣服。
And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to all other deceased relatives, one rends his garment on the inside, meaning, he rends his inner garment and not necessarily his outermost garment.
但为父亲或母亲，则须在外面撕，即撕最外面的衣服。
In the case of one’s father or mother, however, he must rend the garment on the outside, i.e., the outermost garment.
拉夫希斯达 说：同样，为 纳西 也须像为父亲那样撕衣。
Rav Ḥisda said: And likewise, over a Nasi, one is required to rend his garment as he does over his father.
一则教导说：为 纳西、法庭之长或师长撕衣，比照为父母撕衣的，只在不可细密缝合这一点上。
革玛拉从一则 《巴拉伊塔》 提出反驳，其中教导：《巴拉伊塔》 所提到为其他人撕衣的 哈拉哈，如为 纳西、法庭之长或自己的师长，比照为父亲或母亲撕衣的 哈拉哈，只在细密缝合撕口这一点上；在这些情形中，都禁止用细密的针脚缝补衣服。
The Gemara raises an objection from a baraita in which it was taught: The halakhot of rending for the death of other people referred to in the baraita, e.g., a Nasi, a president of the court, or one’s teacher, were likened to the halakhot of rending for one’s father or mother only with regard to the issue of carefully rejoining the edges of the rent, as in all of these cases it is prohibited to mend one’s garment with precise stitches.
难道这则教导不也包括为 纳西 撕衣吗？革玛拉驳回：不包括；为 纳西 撕衣在各方面都与为父亲撕衣相同。
难道这则 《巴拉伊塔》 不也是指为 纳西 撕衣的人吗？
What, is this baraita not also referring even to one who rends his garment for the Nasi?
革玛拉驳回：不，《巴拉伊塔》 指的是其他人，不包括为 纳西 撕衣的人；为 纳西 撕衣，在各方面都与为父亲撕衣相同。
The Gemara rejects this: No, the baraita is referring to the other people, aside from one who rends his garment for the Nasi, as rending for the Nasi is the same as rending for one’s father with regard to all aspects of the rending.
纳西 去世，拉夫希斯达 叫 拉夫哈难·巴尔·拉瓦 站到翻过来的臼上，向众人展示撕口，让所有人照样撕衣。
据说 纳西 去世时，拉夫希斯达 对 拉夫哈难·巴尔·拉瓦 说：把臼翻过来，站在上面，向众人展示撕口。
It was related that the Nasi died, and Rav Ḥisda said to Rav Ḥanan bar Rava: Turn the mortar over and stand on it, and show the rent to everyone.
众人便会照这样撕衣，因为 纳西 去世，所有人都须撕衣。
Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the Nasi.
又有教导：为贤哲服丧袒右肩，为法庭之长袒左肩，为 纳西 两肩都袒。
又有教导：为贤哲服丧，从右肩褪下衣服。
§ It was further taught: For mourning a Sage, one removes his garment from the right shoulder.
为法庭之长，从左肩褪下衣服。
For the president of the court he removes his garment from the left shoulder.
为 纳西，则从这边和那边，即从两肩褪下衣服。
For the Nasi he removes his garment from here and from here, from both shoulders.
（下接叶二十三正）贤哲们教导：贤哲去世，他的学堂停课；法庭之长去世，城中所有学堂停课，众人入会堂对调座位；纳西 去世，所有学堂停课，安息日会众入会堂诵读妥拉……
贤哲们教导这则 《巴拉伊塔》：贤哲去世，他的学堂停止平日的研习，以示为他服丧。
The Sages taught the following baraita: When a Sage dies, his study hall ceases its regular study as a sign of mourning over him.
法庭之长去世，他城中所有学堂都停止平日的研习，众人进入会堂，并调换座位，以示为他服丧。
When the president of the court dies, all of the study halls in his city cease their regular study, and everyone enters the synagogue and changes their places there as a sign of mourning over him.
平日坐北边的改坐南边，平日坐南边的改坐北边。
Those who ordinarily sit in the north should sit in the south, and those who ordinarily sit in the south should sit in the north.
纳西 去世，所有学堂都停止平日的研习。
When a Nasi dies, all study halls cease their regular study.
安息日时，会堂的成员进入会堂作公开的妥拉诵读，这须有十人的会众，……
On Shabbat, the members of the synagogue enter the synagogue for public Torah reading, which requires a congregation of ten,