← 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 3 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）《巴拉伊塔》 续道：旅途中遭丧的人若能减少生意就当减少；若不能，可与同行的伙伴一同经营，但不可独自经商。
……他若能减少生意，就当减少；若不能，可以与他们，就是他的生意伙伴，一同经营。
if he can reduce his business, he should reduce it; and if not, he may carry on with them, i.e., his business partners.
他可以与同行的一伙人合伙经营，但不可独自做生意。
He may act in partnership with the members of the group with which he is traveling, but he may not engage in business independently.
《巴拉伊塔》：服丧者从何时起翻转床榻？拉比以利以谢 说，从遗体抬出家门起；拉比约书亚 说，从墓穴用墓盖封上起。
众贤者传授了下面这条 《巴拉伊塔》：服丧者从何时起翻转他们的床榻？
§ The Sages taught the following baraita: From when do the mourners overturn their beds?
从遗体抬出家门之时起；这是 拉比以利以谢 的话。
From when the corpse is taken out of the opening of his house; this is the statement of Rabbi Eliezer.
拉比约书亚 说：从墓穴用墓盖封上之时起。
Rabbi Yehoshua says: From when the tomb is sealed with the grave cover.
长老 拉班迦玛列 去世时，遗体一出家门，拉比以利以谢 便叫家人翻转床榻；墓穴封上后，拉比约书亚 也叫他们翻转，家人答说已照那位长老的话翻转了。
有一回，纳西 长老 拉班迦玛列 去世，他的遗体一出家门，拉比以利以谢 就对家里的人说：「翻转你们的床榻。」
There was an incident in which the Nasi Rabban Gamliel the Elder died, and once his body left the opening of his house, Rabbi Eliezer said to the members of the household: Overturn your beds.
墓穴用墓盖封上之后，拉比约书亚 对他们说：「翻转你们的床榻。」
And once the tomb was sealed with the grave cover, Rabbi Yehoshua said to them: Overturn your beds.
他们对他说：「我们已经照那位长老，就是 拉比以利以谢 的话，翻转过了。」
They then said to him: We already overturned them in accordance with the Elder, i.e., Rabbi Eliezer.
「长老」指 拉比以利以谢，与前句称 拉班迦玛列 为「长老」所指不同。
《巴拉伊塔》：安息日不守服丧之礼，故服丧者在星期五从 午祷 之时起把床立起；拉巴·巴尔·拉夫胡纳 说，仍须等到天黑才可坐上去；安息日一过，即使只剩一日，也须再翻转床榻。
众贤者在一条 《巴拉伊塔》 中教导：星期五，服丧者从何时起把床立起来？因为安息日不守服丧之礼，床须在安息日之前恢复原状。
The Sages taught in a baraita: From when do the mourners stand their beds upright on Friday; as the rites of mourning are not observed on Shabbat, and the beds must be returned to their ordinary position beforehand?
从 午祷 之时起。
From minḥa time onward.
拉巴·巴尔·拉夫胡纳 说：即便如此，他也不可立刻坐在立起的床上。
Rabba bar Huna said: Even so, one may not sit down on his upright bed immediately.
英译作 拉巴·巴尔·拉夫胡纳，照库里正式写法写作 拉巴·巴尔·拉夫胡纳（之间327）。
而要等到天黑才可以坐。
Rather, he must wait until it becomes dark to do so.
安息日结束时，即使他只剩一天要守丧，就是他的服丧期在星期日结束，他也必须再把床翻转过来。
And at the conclusion of Shabbat, even if he has only one more day to sit in mourning, i.e., his period of mourning concludes on Sunday, he must once again overturn his bed.
《巴拉伊塔》：服丧者不仅翻转自己的床，还要翻转家中所有的床，即使十张床分在十处也都要翻转；五兄弟中一人死了，其余各人在各自住处都要翻转床榻。
众贤者在一条 《巴拉伊塔》 中教导：服丧而须翻转床榻的人，不仅翻转自己的床，还要翻转他家中所有的床。
The Sages taught in a baraita: With regard to one who is in mourning and must overturn his bed, he overturns not only his own bed, but rather he overturns all the beds he has in his house.
即使他有十张床分放在十个地方，也要全都翻转。
And even if he has ten beds in ten different places, he overturns them all.
即使有五兄弟，其中一人死了，其余各人无论住在哪里，都要翻转他们的床。
And even if there are five brothers and one of them died, all of them overturn their beds wherever they live.
《巴拉伊塔》 续道：专为存放衣物而不供睡卧的床无须翻转；达尔加什床也不必翻转，只须立起。拉班西缅·本·迦玛列 说，达尔加什床只须解开托枕的环扣，它便自行落下。
但若是专为存放衣物、而不是供睡卧的床，他无须翻转。
If, however, it is a bed designated for the storage of garments and not for sleeping, he is not required to overturn it.
达尔加什床也不必翻转，只须把它立起来。
It is also not necessary to overturn a dargash, but rather he stands it upright.
「达尔加什」为原文 דַּרְגָּשׁ 的音译，一种床榻，其确切所指下文有争论。
拉班西缅·本·迦玛列 说：至于达尔加什床，解开托住枕垫的环扣，它便自行落下。
Rabban Shimon ben Gamliel says: With regard to a dargash, one loosens its loops [karbitav], which hold up the pillows, and it falls on its own.
「环扣」原文 קַרְבִּיטָיו。
革玛拉问达尔加什是什么；乌拉 说，是吉运床，即为求吉运而设、不供睡卧的装饰床。
革玛拉问：「达尔加什」一词是什么意思？
The Gemara asks: What is the meaning of the word dargash?
乌拉 说：是吉运床，因为当时常有为求吉运而设的装饰床，并不用来睡卧。
Ulla said: It is a good-luck [gada] bed, as it was common to have ornamental beds for good luck, which were not used for sleeping.
乌拉 把 דַּרְגָּשׁ 与 גַּדָּא（吉运）相联，音训之说。
拉巴 驳 乌拉：《公会卷》的密释纳说，向王供给服丧之餐时，众人都斜倚在地上，王因尊贵斜倚在达尔加什床上；若那是吉运床，难道王平日不坐、服丧时反倒才坐吗？
拉巴 对他说：若是这样，那么下面这条关于王的规定就难以解释了，如我们在一条密释纳（《公会卷》叶二十正）中所学：向王和他的家人供给服丧之餐时，众人都斜倚在地上，而他，就是王，因他的尊贵，斜倚在达尔加什床上。
Rabba said to him: However, if that is so, then the following statement with regard to a king is difficult, as we learned in a mishna (Sanhedrin 20a): When the mourner’s meal is served to the king and his family, all the people recline on the ground, and he, the king, due to his honor, reclines on a dargash.
难道有什么东西是王平日不当服丧时我们不让他坐的，反倒到了现在，就在服丧期间，我们才让他坐上去吗？
Is there anything upon which we would not have seated him until now, when he was not a mourner, but now, specifically during the mourning period, we seat him on it?
拉夫阿施 反驳 拉巴 的难题：正如吃喝一样，王未服丧时我们不供他饮食，服丧时却供他葬后头一餐；坐达尔加什床也可如此。
拉夫阿施 对此强烈反驳：拉巴 所提的难题有什么难的？
Rav Ashi strongly objects to this: What is the difficulty raised by Rabba?
可以这样回答：这条 哈拉哈 正如吃喝的情形一样：在他成为服丧者之前，我们不供他吃喝；如今他是服丧者了，我们就在葬后头一餐供他吃喝。
One can answer: The halakha is just as it is in the case of eating and drinking, that until now, before one became a mourner, we did not feed him or give him drink, but now that he is a mourner we feed him and give him drink during the first meal after the burial.
革玛拉另提难题：《巴拉伊塔》 说达尔加什床不必翻转，只须立起；若它是吉运床，为何不必翻转？不是说家中所有的床都要翻转吗？
倒不如说，若有难处，难处在这里，如我们在一条 《巴拉伊塔》 中所学：达尔加什床不必翻转，只须把它立起来。
Rather, if it is difficult, this is difficult, as we learned in a baraita: It is not necessary to overturn a dargash, but rather he stands it upright.
若它是吉运床，为什么不必翻转？
But if it is a good-luck bed, why is it not necessary to overturn it?
我们不是学过：服丧而须翻转床榻的人，不仅翻转自己的床，还要翻转家中所有的床，包括这吉运床吗？
Didn’t we learn: One who is in mourning and must overturn his bed overturns not only his own bed, but rather he overturns all the beds in his house, including this good luck bed?
革玛拉驳回：这并不难，正如 《巴拉伊塔》 说专为存放衣物而不供睡卧的床无须翻转，达尔加什床也是不供睡卧的床，故无须翻转。
革玛拉驳回此说：这有什么难的？
The Gemara rejects this: And what is difficult in this?
可以这样回答：这条 哈拉哈 正如专为存放衣物的床一样，如一条 《巴拉伊塔》 所教导：若是专为存放衣物、而不是供睡卧的床，无须翻转。
One can answer: The halakha is just as it is in the case of a bed designated for the storage of garments, as it is taught in a baraita: If it is a bed designated for the storage of garments, and not for sleeping, one is not required to overturn it.
同样，达尔加什床也无须翻转，因为它是不供睡卧的床。
So too, one is not required to overturn a dargash, as it is a bed that is not used for sleeping.
真正的难题在于：《巴拉伊塔》 载 拉班西缅·本·迦玛列 说，达尔加什床只须解开托枕的环扣，它便自行落下；若它是吉运床，与其他床无异，又哪来环扣？
倒不如说，若有难处，难处在这里：有一条 《巴拉伊塔》 教导：拉班西缅·本·迦玛列 说：至于达尔加什床，解开托住枕垫的环扣，它便自行落下。
Rather if it is difficult, this is the difficulty: It was taught in a baraita: Rabban Shimon ben Gamliel says: With regard to a dargash, one loosens the loops that hold up the pillows, and it falls on its own.
你若想说达尔加什床是吉运床，它就与其他的床无异，那它哪来的环扣呢？
And if it enters your mind to say that a dargash is a good-luck bed, it is like other beds, so what loops does it have?
拉文 从以色列地来到巴比伦时，常在皮匠市场出没的 西方的拉夫塔哈利法 问他达尔加什是什么；答案是：皮床。
拉文 从以色列地来到巴比伦时，有一位贤者，名叫 西方的拉夫塔哈利法，常在皮匠市场出入，问他：「达尔加什是什么？」
When Ravin came from Eretz Yisrael to Babylonia, one of the Sages, whose name was Rav Taḥalifa from the West, and who was frequently found in the market of leather workers, said to him: What is a dargash?
英译作 拉夫塔哈利法 from the West，照库里正式写法写作 西方的拉夫塔哈利法（之间1062），渲染为「西方的拉夫塔哈利法」；西方指以色列地。
是皮床。
It is a leather bed.
拉比耶利米 说：达尔加什床的绷带从里面穿过床架上的孔，可以解开；普通床的绷带从外面绕过床框，解不开。
另有记载：拉比耶利米 说：达尔加什床的绷编在里面，就是系在穿过床架本身孔眼的环扣上；而普通的床，绷编在外面，就是绷带本身绕过床框的木头，所以解不开。
It was also stated that Rabbi Yirmeya said: A dargash has its interlacing from the inside, i.e., attached to loops that go through holes that are made in the bed frame itself; whereas a bed has its interlacing from the outside, i.e., the strapping itself is looped around the wood of the frame, and therefore it cannot be loosened.
拉比雅各·巴尔·阿哈 奉 拉比约书亚·本·利未 之名说，达尔加什床的 哈拉哈 照 拉班西缅·本·迦玛列；他又奉 拉比阿西 之名说，床柱很长的床只须立起，无须翻转。
拉比雅各·巴尔·阿哈 奉 拉比约书亚·本·利未 之名说：关于达尔加什床，哈拉哈 照 拉班西缅·本·迦玛列 的见解。
Rabbi Ya’akov bar Aḥa said in the name of Rabbi Yehoshua ben Levi: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to a dargash.
另有记载：拉比雅各·巴尔·阿哈 奉 拉比阿西 之名说：床的 两柱床架 伸出的，就是床柱很长，即使翻转过来床身仍高离地面的，把它立起来就够了。
It was also stated that Rabbi Ya’akov bar Aḥa said in the name of Rabbi Asi: A bed whose posts [naklitin] extend, meaning that they are very long so that the bed will remain high off the ground even if it is overturned, may be stood upright and that is sufficient.
这就是说，这样的床无须翻转。
That is to say, one is not required to overturn such a bed.
《巴拉伊塔》：服丧者睡在椅子上、翻倒的大臼上或地上，虽睡得不舒服，也不算尽了义务；拉比约哈难 说，因为他没有履行翻转床榻的诫命。
众贤者传授了下面这条 《巴拉伊塔》：服丧者若睡在椅子上，或睡在翻倒的大臼上，或睡在地上，即使睡得不舒服，也不算尽了义务。
The Sages taught the following baraita: If the mourner sleeps on a chair, or on a large overturned mortar, or on the ground, he does not fulfill his obligation, even though he is uncomfortable while sleeping.
拉比约哈难 说：这是因为他没有履行翻转床榻的诫命。
Rabbi Yoḥanan said: This is because he did not fulfill the mitzva of overturning the bed.
另一条 《巴拉伊塔》：在服丧者家中可以扫地洒水、洗涤器皿，但不可把香料或香草带进服丧者家中。
众贤者又传授一条 《巴拉伊塔》：在服丧者家中，可以清扫泥土地面并洒水，也可以在服丧者家中洗涤碗、杯、罐和壶。
The Sages taught another baraita: One may sweep and sprinkle water on a dirt floor in the house of a mourner, and one may wash bowls, cups, jugs, and pitchers in the house of a mourner.
但不可把香或香料带进服丧者家中。
But one may not bring incense or fragrant spices into the house of a mourner.
革玛拉质疑：巴尔·卡帕拉 传授的 《巴拉伊塔》 只说在服丧者家中不可为香或香料诵祝福，可见可以带进去，与前一条 《巴拉伊塔》 相矛盾。
革玛拉问：是这样吗？
The Gemara asks: Is that so?
巴尔·卡帕拉 不是传授了下面这条 《巴拉伊塔》 吗：在服丧者家中，不可为香诵祝福，也不可为香料诵祝福？
But doesn’t bar Kappara teach the following baraita: One may not recite a blessing either over incense or over fragrant spices in the house of a mourner?
由此可以推知：不可为这些香或香料诵祝福，但可以把它们带进服丧者家中。
From this one may infer that one may not recite a blessing over these incense or spices, but one may bring them into the house of the mourner.
这看来与前一条 《巴拉伊塔》 相矛盾。
This appears to contradict the previous baraita.
革玛拉解释并不矛盾：前一条指服丧者本人的家，香料不可带入；后一条指安慰者即其亲属的家，香料可以带入，只是不可为之诵祝福。
革玛拉解释：这并不矛盾。
The Gemara explains: It is not difficult.
这里，那条 《巴拉伊塔》 指的是服丧者的家，香料不可带进去；那里，说不可为香料诵祝福的那条 《巴拉伊塔》，指的是安慰者，就是他的亲属的家，香料可以带进去。
Here, the baraita is referring to the house of a mourner, into which spices should not be taken; there, the baraita that states that one may not recite a blessing over them, is referring to the house of the consolers, his relatives, into which spices may be brought.
密释纳：葬后头一餐不可用 桌板、浅碗或 扁筐 送到服丧者家，而要用寻常的篮子；节中日不诵服丧者祝福，但安慰者可站成行列安慰服丧者；服丧者可遣散众安慰者。
葬后头一餐送到服丧者家时，不可用小 桌板、浅碗或窄口的 扁筐，而要用寻常的篮子。
One does not bring the first meal after the burial to the house of mourning on a small tray [tavla], in a bowl [iskutla], or in a narrow-mouthed basket [kanon], but rather in ordinary baskets.
「浅碗」原文 אִיסְקוּטְלָא（英译 iskutla）。
节中日不诵服丧者祝福，但服丧者离开坟地时，安慰者可以站成行列安慰他们。
And the mourners’ blessing is not recited on the intermediate days of a Festival, but the consolers may stand in a row when the mourners leave the cemetery and console them.
服丧者也可以遣散众多的安慰者，告诉他们：既已尽了安慰服丧者的诫命，可以回家了。
And the mourners dismiss the many consolers, by telling them that they may return home after they have fulfilled the mitzva of consoling the mourners.
密释纳续道：节中日不可把死者的棺床放在街上，以免引人致哀悼辞；妇女的棺床任何时候都不放下，为顾全她们的体面。
节中日不可把死者的棺床放在街上，免得助长致哀悼辞。
The bier of the deceased is not set down in the street during the intermediate days of a Festival so as not to encourage eulogies.
平日人们会聚在街上，围着棺床为死者致哀悼辞，但在节中日应当避免。
On an ordinary weekday, people would gather in the street around the bier to eulogize the deceased, but this should be avoided during the intermediate days of the Festival.
妇女的棺床，即使不在节中日，也一律不放下，为顾全她们的体面。
And the biers of women are never set down, even if it is not the intermediate days of a Festival, due to their honor.
因为她们的身体可能滴血，若血污染了街道，会使她们失体面。
Blood might drip from their bodies, and it would cause them dishonor if their blood stained the street.
《巴拉伊塔》：从前富人用金银篮子把葬后之餐送到服丧者家，穷人用去皮柳条篮子，穷人因此羞愧；贤者便规定众人一律用去皮柳条篮子，为顾全穷人的体面。
众贤者传授了下面这条 《巴拉伊塔》：起初，葬后之餐以各种方式送到服丧者家。
The Sages taught the following baraita: At first, the meal after the burial would be brought to the house of the mourner in various ways.
富人用金篮、银篮送饭，穷人用去皮柳条编的篮子送饭。
The wealthy would bring the meal in baskets of silver and gold, and the poor would bring it in baskets of peeled willow branches.
穷人就感到羞愧，因为众人都看得出他们贫穷。
And the poor were embarrassed, as everyone would see that they were poor.
贤者便规定：众人一律用去皮柳条编的篮子送饭，为顾全穷人的体面。
The Sages instituted that everyone should bring the meal in baskets of peeled willow branches, due to the honor of the poor.
类似的 《巴拉伊塔》：从前葬后头一餐在服丧者家供酒，富人用白玻璃杯，穷人用彩色玻璃杯，穷人因此羞愧；贤者便规定众人一律用彩色玻璃杯。
众贤者传授了一条类似的 《巴拉伊塔》：起初，在服丧者家中供给葬后头一餐时要上酒；富人用白玻璃杯上酒，穷人用彩色玻璃杯上酒。
The Sages taught a similar baraita: At first, they would serve wine in the house of the mourner during the first meal after the burial; the wealthy would do so in cups made from white glass, and the poor would serve this wine in cups of colored glass.
穷人就感到羞愧，因为众人都看得出他们贫穷。
And the poor were embarrassed, as everyone would see that they were poor.
贤者便规定：众人在服丧者家中一律用彩色玻璃杯上饮料，为顾全穷人的体面。
The Sages instituted that all should serve drinks in the house of the mourner in colored glass cups, due to the honor of the poor.
《巴拉伊塔》 续道：从前富人死后露出脸面，穷人的脸却遮起来，因饥荒使他们面色发黑；穷人因此羞愧，贤者便规定所有死者的脸一律遮起来。
再者，起初富人死了，人们露出他们的脸；穷人死了，人们却把脸遮起来，因为他们的脸因饥荒而发黑。
Furthermore, at first they would uncover the faces of the wealthy who passed away and cover the faces of the poor, because their faces were blackened by famine.
穷人就感到羞愧，因为他们下葬的方式与人不同。
And the poor were embarrassed because they were buried in a different manner.
贤者便规定：每个人的脸都要遮起来，为顾全穷人的体面。
The Sages instituted that everyone’s face should be covered, due to the honor of the poor.
《巴拉伊塔》 续道：从前富人用达尔加什床抬死者出殡，穷人则用……（下接 27之间）
此外，起初富人用达尔加什床把死者抬出去下葬，穷人则用……
Additionally, at first the wealthy would take the deceased out for burial on a dargash, and the poor would take the deceased out