← 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）教导续道：安息日会众入会堂由七人诵读妥拉，之后离开，各自祷告。拉比约书亚·本·库尔哈 补充：他们并非到市场闲逛，而是在家中静坐哀悼。
……由七人诵读妥拉。
and seven people read from the Torah.
然后他们离开，各自祷告。
And then they leave and pray on their own.
拉比约书亚·本·库尔哈 说：并不是说他们事后到市场上闲逛，而是坐在家中默然哀悼。
Rabbi Yehoshua ben Korḥa says: It is not that they stroll afterward in the marketplace, but rather they sit at home in silent mourning.
在服丧之家不可讲论 哈拉哈 或 阿嘉达，因其令人喜乐；但据说 拉比哈尼纳·本·迦玛列 曾在服丧之家讲论。
而且，在服丧之家不可讲论 哈拉哈 或 阿嘉达，因为这是令人喜乐的事。
And furthermore, one may not speak about halakha or aggada in a house of mourning, as this is an activity that brings people joy.
据说 拉比哈尼纳·本·迦玛列 曾在服丧之家讲论 哈拉哈 和 阿嘉达。
It was said of Rabbi Ḥananya ben Gamliel that he would speak about halakha and aggada in a house of mourning.
贤哲们教导：服丧者第一周不出家门；第二周可出门，但不坐会堂的常座；第三周可坐常座，但不说话；第四周与常人无异。
贤哲们教导这则 《巴拉伊塔》：丧亲后第一周，服丧者不可走出家门。
§ The Sages taught the following baraita: During the first week after his bereavement, the mourner may not go out of the opening of his house.
第二周可以出门，但不可坐在会堂里他平常的座位上。
During the second week, he may go out, but he may not sit in his usual place in the synagogue.
第三周可以坐平常的座位，但不可说话。
During the third week, he may sit in his usual place but he may not speak.
第四周，他就与常人无异。
During the fourth week, he is like any other person.
拉比犹大 说：第一周众人都来家中安慰，不必说不出门；各项限制应顺延一周，到第五周才与常人无异。
拉比犹大 说：不必说第一周服丧者不可走出家门。
Rabbi Yehuda says: They did not need to say that during the first week the mourner may not go out of the opening of his house.
这并无新意，因为那时众人都会进他家来安慰他。
This teaches us nothing new, as at that time everyone goes into his house to console him.
其实应说：第二周他不可走出家门。
Rather, during the second week, he may not go out of the opening of his house.
第三周可以出门，但不可坐在会堂里他平常的座位上。
During the third week, he may go out, but he may not sit in his usual place in the synagogue.
第四周可以坐平常的座位，但不可说话。
During the fourth week, he may sit in his usual place, but he may not speak.
第五周，他就与常人无异。
During the fifth week, he is like any other person.
贤哲们又教导：三十日内禁止结婚；丧妻者须过三个节日才可另娶。拉比犹大 说：过了第一、第二个节日，第三个节日之前就准许了。
贤哲们又教导一则 《巴拉伊塔》：整个三十日服丧期内，禁止结婚。
§ The Sages taught another baraita: During the entire thirty-day period of mourning, it is prohibited to marry.
人若丧妻，须待她死后过了三个节日，才可另娶。
If one’s wife died, it is prohibited to marry another wife until three Festivals pass since her death.
拉比犹大 说：第一、第二个节日过去之前，禁止他结婚；但在第三个节日之前，就准许了。
Rabbi Yehuda says: Until the first and second Festivals have passed, he is prohibited from marrying; before the third Festival, however, he is permitted to do so.
若他尚无儿女，为免荒废生育的诫命，可立即另娶；若亡妻留下年幼的孩子，也可立即另娶，好让新妇照顾他们。
他若没有儿女，可以立即另娶，以免荒废「生养众多」的诫命。
And if he does not have children, he is permitted to marry another wife immediately due to the need to not neglect the mitzva to be fruitful and multiply.
既然他还没有履行生育的诫命，就仍有娶妻的义务。
Since he has not yet fulfilled the mitzva of procreation, he is still required to marry a wife.
任何拖延都可能使他错失婚配的机会。
Any delay might result in a lost opportunity for marriage.
同样，他的妻子若死了，留下年幼的孩子，他也可以立即另娶，好让她照顾孩子。
Similarly, if his wife died and left him young children, he is permitted to marry another wife immediately, so that she might take care of them.
祭司约瑟 丧妻，在墓地就对亡妻的姊妹暗示求娶，随即娶了她，但很久之后才同房。拉夫帕帕 说：「很久」指三十日之后。
曾有一事：祭司约瑟 的妻子死了，下葬后他就在墓地对她的姊妹说：去照顾你姊妹的孩子吧。
There was an incident when the wife of Yosef the Priest died, and he said to her sister at the cemetery immediately after the funeral: Go and care for your sister’s children.
也就是说，他暗示自己想立即娶她。
In other words, he alluded that he wished to marry her immediately.
他虽然立即娶了她，但此后很长一段时间没有与她同房。
But even though he married her immediately, he did not engage in sexual relations with her for a long time afterward.
革玛拉问：「很长一段时间」是多久？
The Gemara asks: What is the meaning of the term: A long time?
拉夫帕帕 说：三十日之后。
Rav Pappa said: After thirty days.
贤哲们又教导：三十日内禁穿熨压过的衣服，无论新旧。拉比犹大·哈纳西 说：只禁新衣。拉比西缅之子拉比以利亚撒 说：只禁白色新衣。
贤哲们又教导一则 《巴拉伊塔》：整个三十日服丧期内，禁止穿熨压过的衣服，无论是新衣，还是从衣压里取出的旧衣，因为熨压过的衣服看起来像新的。
§ The Sages taught yet another baraita: During the entire thirty-day period of mourning, it is prohibited to wear ironed garments, whether they are new garments or old garments taken out of the press, as ironed garments appear to be new.
拉比犹大·哈纳西 不同意，说：贤哲们所禁止的只是穿新衣。
Rabbi Yehuda HaNasi disagrees and says: The Sages prohibited wearing only new garments.
拉比西缅之子拉比以利亚撒 说：他们所禁止的只是穿白色的新衣。
Rabbi Elazar, son of Rabbi Shimon, says: They prohibited wearing only new white garments.
阿巴耶 服丧时穿白色旧衣外出，依从 拉比犹大·哈纳西；拉瓦 穿红色的罗马新斗篷外出，依从 拉比西缅之子拉比以利亚撒。
据说 阿巴耶 服丧期间穿着一件白色旧衣外出，依照 拉比犹大·哈纳西 的意见。
The Gemara relates that Abaye went out while he was in mourning in an old white garment, in accordance with the opinion of Rabbi Yehuda HaNasi.
拉瓦 则穿着一件红色的罗马新斗篷外出，因为他依照 拉比西缅之子拉比以利亚撒 的意见行事。
Rava, on the other hand, went out in a new, red Roman cloak, as he acted in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.
（下接叶二十三背）密释纳说安息日算入服丧日、却不打断服丧期。关于安息日服丧，犹太地与加利利的居民做法不同……
密释纳教导：这是因为贤哲们说，安息日算入服丧的日子，但不打断服丧期，服丧期在安息日后继续。
It was taught in the mishna: This is because the Sages said that Shabbat counts as one of the days of mourning, but it does not interrupt the mourning period, which continues after Shabbat.
据说关于安息日的服丧，犹太地居民与加利利居民的做法有所不同。
It is stated that with regard to mourning on Shabbat, there is a difference in practice between the residents of Judea and the residents of the Galilee.
这些人说：……
These say: