← 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 14 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）拉夫希斯达 说：这里所禁的细密缝合，指的是亚历山大式的缝补，缝后撕口不复可见。
「……这里指的是亚历山大式的缝补。」那是亚历山大城的一种缝法，做工极精，缝好之后撕口再也看不出来。
And the reference here is to the Alexandrian method of mending, a type of sewing performed in Alexandria, which is considered to be of exceptional quality and after which the tear is no longer visible.
《巴拉伊塔》：在疏缝处、衣边、褶皱处或梯形针脚处撕衣，不算尽了撕衣的义务；在细密缝补过的地方撕，则算尽了义务。拉夫希斯达 说，这里所说的缝补也指亚历山大式的。
众贤者传授了下面这条 《巴拉伊塔》：在原先疏缝起来的地方撕衣，或从衣边撕，或在褶皱处撕，或在梯形针脚处撕，都不算尽了撕衣的义务。
The Sages taught the following baraita: One who rends his garment in a place that had been loosely tacked together, or from the hem of the garment, or on the gathering, or on the ladder-like stiches has not fulfilled his obligation to rend it.
「梯形针脚」照英译 ladder-like stitches，指粗略交叉的针脚；「褶皱处」照英译 gathering。
但若在细密缝补过的地方撕，就算尽了义务，因为这样的衣服被视为完整的。
But if he rends it in a place that had been carefully mended, he has fulfilled his obligation, because such a garment is regarded as whole.
拉夫希斯达 说：这里所说的缝补，也是指亚历山大式的缝补，而不是普通的缝法。
Rav Ḥisda said: And here, too, the reference is to the Alexandrian method of mending and not to ordinary sewing.
另一条 《巴拉伊塔》：上端撕破的衣服可以上下颠倒后细密缝合；拉比西缅·本·以利亚撒 连这也禁止。出售撕过的衣服时，卖者不可细密缝合，买者同样不可，故卖者须告知买者。
众贤者又传授一条 《巴拉伊塔》：上端撕破的衣服，可以把它上下颠倒过来，然后细密缝合。
The Sages taught another baraita: One is permitted to turn a garment that was rent on the upper edge upside down and then mend it in a precise fashion.
拉比西缅·本·以利亚撒 在这种情形下也禁止细密缝合。
Rabbi Shimon ben Elazar prohibits careful mending in this case as well.
若有人要出售先前因服丧撕过的衣服，那么正如撕衣的卖者不可把衣服细密缝合，向他买衣的买者同样不可缝合。
And if one wishes to sell a garment that he had previously rent in mourning, just as the seller, who had rent the garment, is prohibited from carefully mending the garment, so too the buyer, who purchases it from him, is prohibited from mending it.
所以卖者须告知买者：这撕口是因服丧而撕的，不可缝合。
The seller must therefore inform the buyer that the rent was made on account of mourning and may not be mended.
《巴拉伊塔》：撕衣的尺寸。拉比梅伊尔 说，初撕须一掌宽，为其他死者在原撕口上添撕须三指宽；拉比犹大 说，初撕三指宽，添撕不拘多少。
众贤者传授了一条 《巴拉伊塔》：初撕须有一掌宽；添撕，即若须为其他死去的亲属撕衣，而想利用同一个撕口，须添三指宽；这是 拉比梅伊尔 的话。
The Sages taught a baraita: The initial rending is a handbreadth in length, and the extension, if one is obligated to rend his garment for other deceased relatives and he wishes to use the same rent for this purpose, is three fingerbreadths; this is the statement of Rabbi Meir.
拉比犹大 说：初撕须有三指宽，添撕则不拘多少，没有最低限度。
Rabbi Yehuda says: The initial rending is three fingerbreadths in length, and its extension is any amount, with no minimum measure.
乌拉 裁定：初撕照 拉比梅伊尔，须一掌宽；添撕照 拉比犹大，不拘多少。另有 《巴拉伊塔》 载 拉比约西 正持此说，而 拉比约西 与任何一位同僚争论时，哈拉哈 照他。
乌拉 说：哈拉哈 照 拉比梅伊尔 的见解，初撕须有一掌宽；又照 拉比犹大 的见解，添撕不拘多少。
Ulla said: The halakha is in accordance with the opinion of Rabbi Meir that the initial rending is one handbreadth in length, and the halakha is in accordance with the opinion of Rabbi Yehuda that an extension can be any length.
革玛拉评论：有一条 《巴拉伊塔》 也是这样教导的：拉比约西 说：初撕须有一掌宽，添撕则只要些微即可。
The Gemara comments: That is also taught in a baraita: Rabbi Yosei says: The initial rending is one handbreadth, and the size of the extension is any minimal amount.
按传统，拉比约西 与任何一位同僚意见不合时，哈拉哈 照他的见解。
By tradition, the halakha is in accordance with the opinion of Rabbi Yosei when he disagrees with any one of his colleagues.
《巴拉伊塔》：先闻父丧而撕衣，后闻子丧而在同一撕口上添撕，则下面为儿子撕的部分可以缝合，上面为父亲撕的部分不可缝合。
众贤者传授了下面这条 《巴拉伊塔》：若人们先告诉某人他父亲死了，他撕了衣服，后来又告诉他：他儿子死了，他就在同一撕口上添撕；在这种情形下，为儿子撕的下半段撕口可以缝合。
The Sages taught the following baraita: If they first said to a person that his father died, and he rent his garment, and afterward they told him that his son died, and he added to the same rent, in such a case the lower portion of the rent that had been made for his son may be mended.
这是因为服丧期满之后，为父母以外的亲属所撕的撕口可以缝合。
This is because, after completing the period of mourning, one is permitted to mend a rent made for relatives other than one’s parents.
但上半段撕口不可缝合，因为替父亲撕的撕口永远不可细密缝回。
However, the upper portion of the rent may not be mended, as a tear made for one’s father may never be carefully sewn back together.
《巴拉伊塔》 续道：反过来，若先闻子丧、后闻父丧而添撕，则上面为儿子撕的部分可以缝合，下面为父亲撕的部分不可缝合。
反过来，若人们先告诉他：他儿子死了，他撕了衣服，后来又告诉他：他父亲死了，他就在同一撕口上添撕；在这种情形下，为儿子撕的上半段撕口可以缝合，为父亲撕的下半段撕口则不可缝合。
If, on the other hand, they said to him first that his son died, and he rent his garment, and afterward they told him that his father died, and he added to the same rent, then in that case the upper portion of the rent, which had been made for his son, may be mended, but the lower portion of the rent, which had been made for his father, may not be mended.
《巴拉伊塔》 续道：若同时听闻父、母、兄弟、姊妹的死讯，可为他们全体撕一个撕口；拉比犹大·本·贝特拉 说，为其他亲属撕一个，为父母另撕一个，因为替父母撕的撕口不可添撕。
若人们一下子告诉他：他父亲死了，他母亲死了，他兄弟死了，他姊妹也死了，他可以为他们全体撕一个撕口。
If they said to him all at one time that his father died, his mother died, his brother died, and his sister died, then he may make one rent for all of them.
拉比犹大·本·贝特拉 说：为其他所有亲属撕一个撕口，为父亲和母亲另撕一个撕口，因为替父母撕的撕口不可再添撕。
Rabbi Yehuda ben Beteira says: For all of his other relatives he makes one rent, and for his father and mother he makes another rent, as one must not add to a rent made for his father and mother.
革玛拉问 拉比犹大·本·贝特拉 为何不许在为父母撕的撕口上添撕；拉夫纳赫曼·巴尔·以撒 答：因为父母无可添加，人只有一位父亲、一位母亲。
革玛拉问：拉比犹大·本·贝特拉 认为替母亲或父亲撕的撕口不可添撕，理由何在？
The Gemara asks: What is the reason for Rabbi Yehuda ben Beteira’s opinion that one may not add to the rent torn for a mother or father?
拉夫纳赫曼·巴尔·以撒 说：因为父母是添不上的；人只有一位父亲、一位母亲，不能再添别人。
Rav Naḥman bar Yitzḥak said: Because they cannot be added; one has only one father and one mother and cannot add others.
原文以「添加」作双关：撕口不可添撕，正如父母不可添加。
撒母耳 裁定 哈拉哈 照 拉比犹大·本·贝特拉。革玛拉质疑：他不是说服丧之事依从持宽松见解者吗？答：服丧诸律与撕衣诸律各成一类，从宽之则只适用于服丧诸律。
撒母耳 说：哈拉哈 照 拉比犹大·本·贝特拉 的见解。
Shmuel said: The halakha is in accordance with the opinion of Rabbi Yehuda ben Beteira.
革玛拉问：撒母耳 真说过这话吗？
The Gemara asks: And did Shmuel actually say this?
撒母耳 不是说过一条原则：在服丧之事上，哈拉哈 依从持宽松见解者的话吗？可是这里他却照较严的见解裁定。
But didn’t Shmuel say the principle is that the halakha is in accordance with the statement of the lenient Sage with regard to mourning; yet here he rules in accordance with the more stringent opinion.
革玛拉回答：服丧诸律自成一类，撕衣诸律也自成一类；撒母耳 一贯依从持宽松见解者，只限于服丧诸律。
The Gemara answers: The halakhot of mourning are discrete and the halakhot of rending are discrete, and it is only with regard to the halakhot of mourning that Shmuel rules consistently in accordance with the lenient opinion.
《巴拉伊塔》：为续丧在同一件衣服上添撕，可撕到哪里？一说撕到肚脐处，有人说撕到心口处；后者虽无确证，却有经文暗示：「你们要撕裂心肠，不撕裂衣服。」
有一条 《巴拉伊塔》 教导：若他为其他亲属接着在同一件衣服上撕，可以撕到哪里？
It was taught in a baraita: Until where may he rend his garment, if he continues to rend the same garment for additional relatives?
他可以一直撕到衣服盖着肚脐的地方。
He may continue rending until the point where the garment covers his navel.
有人说：撕到衣服盖着心口的地方。
Some say: Until the point where the garment covers his heart.
这件事，即撕衣可撕到这里，虽然没有确实的凭据，却有一处暗示，如经上说：「你们要撕裂心肠，不撕裂衣服」（约珥书 2:13）；这暗示人在衣服上添撕，只可撕到衣服盖着心口之处。
Although there is no absolute proof for the matter that one may rend the garment until this point, there is an allusion to this matter, as it is stated: “And rend your hearts, and not your garments” (Joel 2:13), thereby intimating that one may extend the rent in his garment only until he reaches the point where the garment covers his heart.
《巴拉伊塔》 续道：撕到肚脐处后不可在原处再撕，须离开三指宽另撕；前面撕满了，把衣服前后掉转；上面撕满了，上下掉转。在下端或两侧撕不算尽义务；唯独大祭司因不许撕衣，可从下端撕。
若他撕到衣服盖着肚脐的地方，就不可在原处接着撕。
If he tore his garment until he reached the point where it covers his navel, he should not continue rending in the same place.
而要离开头一个撕口三指宽，另撕一个新撕口。
Instead, he should move away a space of three fingerbreadths from the first rent and make a new rent.
若衣服前面撕满了撕口，他要把衣服前后掉转，在另一面撕。
If the garment became full of rents in the front, he should turn the garment front to back and make a rent on the other side.
若上面撕满了，他要把衣服上下颠倒，在原来的下端撕。
If it became full of rents above, he should turn it top to bottom and make a rent on what used to be the bottom.
但在衣服下端或两侧撕的，不算尽了义务，因为撕衣只可在衣服上端。
But one who rends his garment at the bottom or at the sides has not fulfilled his obligation, as rending may be done only at the top of the garment.
然而大祭司不许因服丧撕裂衣服，他可以在衣服下端撕，象征性地表示服丧。
The High Priest, however, who is prohibited from rending his garments in mourning, may tear his garment at the bottom to mark his mourning in a symbolic manner.
拉夫马塔纳 与 玛尔乌克瓦 都奉 撒母耳 的父亲与 利未 之名，所传不同：一说服丧七日内再闻丧须另撕，七日后只须添撕；一说三十日内须另撕，三十日后只须添撕。
拉夫马塔纳 与 玛尔乌克瓦 在下面这件事上意见不合，两人各自都奉 撒母耳 的父亲与 利未 之名说出自己的见解。
Rav Mattana and Mar Ukva disagreed about the following issue, and both of them stated their respective opinions in the name of Shmuel’s father and Levi.
一位说：服丧七日之内，服丧者若听闻另一位亲属去世，就要另撕一个新撕口；服丧七日之后，只须在头一个撕口上添撕。
One said: During all seven days of mourning, if the mourner hears that another relative of his passed away, he makes a new rent; after seven days of mourning he merely adds to the first one.
另一位说：头三十日之内都要另撕新撕口；三十日之后，只须在头一个撕口上添撕。
And one said: During all of the first thirty days he makes a new rent; after thirty days he merely adds to the first one.
拉比泽拉 驳持七日说者：若因七日内不可疏缝、添撕看似原撕口的延续，那么 《巴拉伊塔》 说女人撕衣后可立即疏缝，难道她在七日内便可添撕吗？
拉比泽拉 对此强烈反驳：照那说服丧七日之内都要另撕的人，为什么在头一个撕口上添撕不够呢？
Rabbi Zeira strongly objects to this: According to the one who said that during all seven days of mourning he makes a new rent, why is it not enough to add to the first one?
是因为直到服丧七日期满之前，他不可疏缝撕口，所以他若添撕，看上去就像是先前撕口的延续。
It is because he may not tack it until the end of the seven-day period of mourning, and therefore if he adds to the rent it will look like a continuation of the previous tear.
那么，那位夫子在 《巴拉伊塔》 中说：女人撕衣之后可以立即疏缝撕口；你难道要说，在这里她遇到新的丧事，在服丧七日之内也可以在头一个撕口上添撕吗？
But then, with regard to that which the Master said in the baraita: After a woman rends her garment, she may tack the tear immediately, would you say that here also she may add to the first rent for a new bereavement during the seven-day period of mourning?
革玛拉答：女人可立即疏缝是为顾全她的体面；按 哈拉哈 撕口仍视为存在，故遇新丧仍须另撕。
革玛拉回答：在那里，女人获准疏缝撕口是为了顾全女人的体面，因为让人看见她穿着撕破的衣服有失体面。
The Gemara answers: There the woman is permitted to tack the rent due to the woman’s honor, as it would be dishonorable for her to be seen wearing torn garments.
但按律法，撕口仍视为存在，所以她遇到新的丧事须另撕新撕口，不可只在先前的撕口上添撕。
However, halakhically the rent is considered as if it still exists, and therefore she must make a new rent for a new bereavement and not merely add to the previous one.
拉比泽拉 又驳持三十日说者：若因三十日内不准细密缝合、衣服看似仍是撕破的，那么为父母撕的撕口永远不准缝合，难道永远不可添撕、必须另撕吗？
拉比泽拉 又问：照那说服丧三十日之内都须另撕新撕口、不可在原有撕口上添撕的人，他为什么这样说？
Rabbi Zeira asked further: According to the one who said that all thirty days of mourning one must make a new rent rather than add to the existing tear, why does he say this?
是因为三十日之内不准细密缝合衣服，所以衣服看上去仍是撕破的。
It is because during the thirty days one is not given permission to properly mend the garment, and so it still appears to be torn.
那么，为父亲或母亲撕的撕口，永远都不准细密缝合；你难道要说，他也同样永远不可为新的丧事添撕，而必须另撕新撕口吗？
But then, in a case of a rent made for one’s father or mother, for which he is not given permission to ever properly mend it, would you say that he should so too be forever barred from adding to the rent for a new bereavement and is instead obligated to make a new rent?
革玛拉答：为父母撕的撕口不可细密缝合，是为尊敬父母；就本质而言，三十日后撕口视为已缝合，故儿子遇新丧可以添撕。
革玛拉回答：在那里，他不可细密缝合撕口，是因为应当尊敬他的父亲与母亲。
The Gemara answers: There he may not properly mend the rent due to the honor due to his father and mother.
但就本质而言，三十日期满之后撕口便视为已经缝合，所以儿子遇到新的丧事可以在上面添撕。
Essentially, however, the tear is considered as if it had been sewn up after the thirty-day period, and therefore the son may extend it in the case of a new bereavement.
《巴拉伊塔》：穿着先前为别的丧事撕破的衣服走在死者前面，装作为他撕衣的，既偷窃死者，也欺骗看见他的生者。
众贤者传授了下面这条 《巴拉伊塔》：穿着先前为另一桩丧事撕破的衣服，走在死者前面，看起来像是为他撕了衣服的，这是偷窃死者，因为他并没有为死者撕衣。
The Sages taught the following baraita: One who goes out before the deceased in a rent garment that he had previously torn over another bereavement, thereby giving the appearance of having rent his garment for him, steals from the dead, as he did not rend a garment for him.
「偷窃」照原文 גּוֹנֵב，此处意为欺瞒、窃取应得的敬意。
他同样也是偷窃生者，因为生者看见他，以为他撕衣是为了尊敬死者，其实他是在欺骗他们。
And he similarly steals from the living, who see him and think that he made the tear in honor of the deceased, when in reality he is deceiving them.
拉班西缅·本·迦玛列 说：向同伴借外衣去探望病父、到时见父已死的，可撕那外衣，随后妥善缝合，归还时赔偿撕口造成的贬值；若当初未告知是去探望病父，就不可动那外衣。
拉班西缅·本·迦玛列 说：若有人对同伴说：「把你的外衣借给我，我要去探望我父亲，因为他病了。」他去了，却发现父亲已经死了，他就可以撕那件外衣，然后可以妥善缝合。
Rabban Shimon ben Gamliel says: In the case of one who says to his fellow: Lend me your cloak and I will go and visit my father because he is sick, and he goes and finds that his father has died, he rends the cloak and may then mend it in the proper manner.
他回家时，把外衣还给同伴，并赔偿撕口的价值，就是外衣因撕破而贬损的价值。
And when he returns home, he returns the cloak to his fellow and pays him the value of the rent, i.e., the depreciation in the value of the cloak that resulted from the tear.
这里的推定是：出借的人已考虑到那病中的父亲可能会死，仍把衣服借出，明白借衣的人可能要撕它。
The assumption is that the lender considered the possibility that the sick father might die, and lent the garment anyway, understanding that he might have to tear it.
但他若没有告知同伴自己是去探望病中的父亲，就不可碰那件外衣，因为他没有得到许可去撕别人的衣服。
But if one did not inform his fellow that he was going to visit his sick father, he must not touch it, as he was not granted permission to tear the garment belonging to someone else.
《巴拉伊塔》：病人的亲属去世，不要告诉他，以免他心神错乱、病情加重；不可在他面前撕衣，也要叫在他面前哭的妇女噤声。
众贤者传授了下面这条 《巴拉伊塔》：病人的亲属去世，他身边的人不告诉他这位亲属死了，免得他因心绪激动而心神错乱，悲伤使他的身体更加衰弱。
The Sages taught the following baraita: When a relative of a sick person dies, those around him do not inform him that this relative died, lest he lose control of his mind due to his emotional state and his grief exacerbate his physical health.
别人也不可在他面前撕裂衣服，好叫他不知道有一位亲属去世了。
And other people may not rend their garments in his presence, so that he will not know that one of his relatives passed away.
在他面前哭泣的妇女，我们要叫她们噤声，好叫他不知道他的亲属已不在人世。
And we silence the women who weep in his presence, so that he will not know that his relative is no longer alive.
《巴拉伊塔》 续道：家中有丧事时，亲属要撕年幼孩子的衣服，以激发哀伤；人也要为岳父岳母撕衣，虽无须为他们服丧，却是为尊重妻子。
家中有丧事时，亲属要撕年幼孩子的衣服，以激发哀伤。
And the relatives rend the garment of a minor child when there is mourning in his family in order to arouse grief.
年幼孩子虽无义务撕衣，但看见连孩子的衣服都撕破了，人们会更加哀伤。
Although a minor is not required to rend his garments, this will add to the grief of those who see that even the garments of children are rent.
人也要为岳父或岳母撕衣，虽然他无须为他们服丧，却是为了尊重他的妻子，向她表明他与她一同哀伤。
And one rends his garment for his father-in-law or mother-in-law, although he is not required to mourn for them, due to the honor of his wife, to show her that he joins in her mourning.
拉夫帕帕 引《大哀悼篇》：服丧者不可把幼儿抱在膝上，免得孩子逗他发笑，叫他在人前失体面。
拉夫帕帕 说：有一位贤士在《大哀悼篇》中教导：服丧者不可把幼小的孩子放在自己膝上，因为孩子会逗他发笑，他在服丧期间发笑，就会在别人眼中丢脸。
And Rav Pappa said: A Sage taught in Evel Rabbati: A mourner should not place a young child in his lap because the child will bring him to laughter, and he will be disgraced in the eyes of other people because he laughed while in mourning.
《大哀悼篇》，英译 Evel Rabbati，即后世所称《喜乐篇》，专论服丧律例的小篇。
密释纳说，安慰者只在服丧者坐在立起的床上时供给他葬后头一餐。《巴拉伊塔》 补充：去服丧者家的人若自信与他交情深厚，两人都坐在翻转的床上进餐；否则两人都坐在立起的床上。
密释纳教导：安慰者供给葬后的头一餐，只在服丧者坐在立起的床上时，而不是坐在翻转的床上时。
§ The mishna taught: And the consolers provide the first meal after the burial only while the mourner sits on an upright bed and not on one that is overturned.
众贤者在一条 《巴拉伊塔》 中教导：去服丧者家的人，若自信与服丧者交情深厚，因为他们是密友，众人就让他和服丧者都坐在翻转的床上，供给他们安慰之餐。
The Sages taught in a baraita: With regard to one who goes to the house of the mourner, if he is confident in his friendship with him because they are close friends, they provide him with the meal of comfort while both he and the mourner sit on overturned beds.
他若不能自信与服丧者有这样的交情，他和服丧者都要坐在立起的床上进食。
And if he is not confident in his friendship with him, both he and the mourner should be fed on upright beds.
拉瓦 遭丧，阿巴·巴尔·玛尔塔 来探望。主人把床立起，当他是寻常的安慰者；来客却把床翻转，自视为挚友。他叹道：这位学者真不懂事。
革玛拉记载：拉瓦 遭遇了一件不幸的事，就是他的一位近亲去世了；阿巴·巴尔·玛尔塔，又名 阿巴·巴尔·曼约米，进来探望他。
The Gemara relates that something unpleasant happened to Rava, i.e., one of his close relatives died, and Abba bar Marta, who was also known as Abba bar Minyomi, entered to visit him.
英译作 Abba bar Minyomi，照库里正式写法写作 阿巴·巴尔·曼约米（之间878）。
拉瓦 把床立起来，当他是寻常来安慰的人。
Rava stood the bed upright, treating him like any other person who came to comfort him.
阿巴·巴尔·玛尔塔 却把床翻转过来，因为他自视与 拉瓦 极为亲密。
Abba bar Marta overturned the bed because he saw himself as being on very familiar terms with Rava.
拉瓦 说：这位妥拉学者多么不懂事！
Rava said: How lacking in sense is this Torah scholar.
拉瓦 从一开始就表明他不把 阿巴·巴尔·玛尔塔 当作密友，后者却不理会这个意思，自视与 拉瓦 格外亲近。
Rava had shown from the outset that he did not consider Abba bar Marta to be a close friend, yet the latter ignored this message and viewed himself as being exceptionally close to Rava.
《巴拉伊塔》：在旅途中听闻近亲去世、须守服丧之礼的人……（下接 27a）
众贤者传授了一条 《巴拉伊塔》：若有人从一处往另一处去，途中得知一位近亲去世，因而现在必须守服丧之礼……
The Sages taught a baraita: If one who was going from place to place learned of the death of a close relative, so that he must now observe the rites of mourning,