← 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）穷人的遗体只能放在竿子捆成的简陋棺架上抬出去，穷人因此蒙羞；贤士便规定，为顾及穷人的尊严，所有死者一律用简陋棺架出殡。
……穷人则放在用竿子捆扎而成的简陋棺架上抬出去，穷人因此感到羞愧。
on a plain bier made from poles that were strapped together, and the poor were embarrassed.
贤士于是规定：为顾及穷人的尊严，所有人一律用简陋棺架抬出去埋葬。
The Sages instituted that everyone should be taken out for burial on a plain bier, due to the honor of the poor.
同样，起初只在死于肠疾者的床下焚香，以掩其恶臭；尚在人世的肠疾患者因而羞愧，贤士便规定在所有死者床下都焚香。
同样，起初人们只在死于肠疾者的床下焚香，因为这类遗体散发的气味格外难闻。
Similarly, at first they would place incense under the beds of those who died with an intestinal disease, because the body emitted an especially unpleasant odor.
那些患肠疾而尚在人世的人就感到羞愧，因为他们明白自己死后也会受同样的处置，人人都会知道他们的死因。
And those who were alive with an intestinal disease were embarrassed when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death.
贤士于是规定：为顾及尚在人世的肠疾患者的尊严，所有死者的床下都要焚香。
The Sages instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were still living.
起初只为经期中死去的妇女、死去的漏症者浸洗其所用器皿，活着的同类患者因而蒙羞；贤士便规定凡死者所用器皿一律浸洗。
再者，起初人们只把经期中死去的妇女所用过的器皿全都浸入浸礼池，因为这些器皿已因此沾染不洁。
Moreover, at first they would ritually immerse all the utensils that had been used by women who died while menstruating, which had thereby contracted ritual impurity.
活着的经期妇女就因此感到羞愧。
And due to this, the living menstruating women were embarrassed.
贤士于是规定：为顾及活着的经期妇女的尊严，凡死去的妇女所用过的器皿都须浸洗。
The Sages instituted that the utensils that had been used by all dying women must be immersed, due to the honor of living menstruating women.
起初人们又只把死去的 漏症者，即患漏症的男子，所用过的器皿全都浸入浸礼池，因为这些器皿已因此沾染不洁。
And, at first they would ritually immerse all the utensils that had been used by zavin, men suffering from gonorrhea, who died, as the utensils had thereby contracted ritual impurity.
活着的 漏症者 就因此感到羞愧。
And due to this the living zavin felt embarrassed.
贤士于是规定：为顾及活着的 漏症者 的尊严，凡死去的男子所用过的器皿都须浸洗。
The Sages instituted that the utensils that had been used by all men must be immersed, due to the honor of the living zavin.
起初出殡比死亡本身更叫亲属为难，因为惯用昂贵的寿衣，以致亲属弃尸而逃；直到 拉班迦玛列 不顾体面，嘱咐用亚麻衣为他出殡，众人才效法。拉夫帕帕 说，如今人人连一第纳尔的粗麻布衣也用。
同样，起初为死者出殡，对亲属来说比死亡本身更难，因为当时惯用昂贵的寿衣埋葬死者，穷人置办不起。
Likewise, at first taking the dead out for burial was more difficult for the relatives than the actual death, because it was customary to bury the dead in expensive shrouds, which the poor could not afford.
情形严重到亲属有时竟丢下遗体逃走。
The problem grew to the point that relatives would sometimes abandon the corpse and run away.
直到 拉班迦玛列 来，他轻看自身，就是不顾自己的体面，嘱咐人用亚麻衣为他出殡。
This lasted until Rabban Gamliel came and acted with frivolity, meaning that he waived his dignity, by leaving instructions that he be taken out for burial in linen garments.
众人便效法他，也用亚麻衣出殡。
And the people adopted this practice after him and had themselves taken out for burial in linen garments.
拉夫帕帕 说：如今人人都照这个做法，甚至用一第纳尔一件的粗麻布衣为死者出殡。
Rav Pappa said: And nowadays, everyone follows the practice of taking out the dead for burial even in plain hemp garments [tzerada] that cost only a dinar.
注：原文 צרדא，指粗贱的麻布；库中 中指 条定名「中指」，词义不合，正文写中文。
密释纳说节中日不在街上放下棺架，免得引人致哀悼辞；拉夫帕帕 说，在亡故的妥拉学者遗体前，节中日致哀悼辞不受限制，光明节、普珥节就更不用说了。
密释纳教导：节中日不可把死者的棺架放在街上，免得引人致哀悼辞。
It is taught in the mishna: 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.
拉夫帕帕 说：在亡故的妥拉学者遗体面前，节中日致哀悼辞不受任何限制，因此节期之中也可照常为他致哀悼辞。
Rav Pappa said: There are no restrictions on eulogizing on the intermediate days of a Festival in the presence of a deceased Torah scholar, and therefore he may be eulogized in the ordinary manner during the Festival week.
既然如此，在光明节和普珥节的日子里，就更可以为妥拉学者致哀悼辞了，因为这两个节日的神圣性还不如节中日。
And all the more so a Torah scholar may be eulogized on the days of Hanukkah and Purim, which have less sanctity than the intermediate days of a Festival.
为学者致哀悼辞的许可只限于遗体面前。革玛拉以 拉夫卡哈纳 在蓬·纳哈拉于节中日为 尼哈尔德阿的拉夫泽维德 致哀悼辞发难；拉夫帕帕 答：那是噩耗传到之日，算作如在遗体面前。
革玛拉评论：在节中日为妥拉学者致哀悼辞的这项许可，只适用于在死者面前、在棺架前致辞的情形。
The Gemara comments: But this allowance to eulogize a Torah scholar during the intermediate days of a Festival applies only when the eulogy is in the presence of the deceased, before the bier.
不在死者面前致哀悼辞，则不许。
However, giving a eulogy that is not in his presence is not permitted.
革玛拉问：是这样吗？
The Gemara asks: Is that so?
拉夫卡哈纳 不是曾在他的城邑蓬·纳哈拉，于节中日为 尼哈尔德阿的拉夫泽维德 致哀悼辞吗？
But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in his city Pum Nahara during the intermediate days of a Festival?
拉夫帕帕 说：那天正是 拉夫卡哈纳 得知 拉夫泽维德 死讯的日子，这种情形下的哀悼辞，算作如在死者面前一样。
Rav Pappa said: It was the day on which Rav Kahana received the news of Rav Zevid’s death, and a eulogy in such a situation is considered as if it is in his presence.
注：原文作 רב פפי（拉夫帕皮），英译作 拉夫帕帕，照英译。
乌拉 解释服丧的几个用语：「哀悼」本义是捶打心口，有《以赛亚书》「捶胸」为证；「拍掌」是两手相击；「顿足」是以脚跺地。
革玛拉续论服丧的 哈拉哈：乌拉 说：「哀悼」一词虽通常指哀悼辞，严格说来却是指捶打心口，如经上所记：「捶胸」（《以赛亚书》32:12）。
The Gemara continues its discussion of the halakhot of mourning: Ulla said: Although hesped usually refers to a eulogy, strictly speaking, hesped is referring to striking oneself on the heart, as it is written: “Striking [sofedim] the breasts” (Isaiah 32:12).
注：原文 הספד（哀悼）与经文 סופדים 同根；和合本此节作「他们必为美好的田地和多结果的葡萄树捶胸哀哭」。
「拍掌」一词，指以一手拍击另一手，就是拍手。
The term tipuaḥ is referring to striking with one hand against the other hand, i.e., clapping.
注：原文 טיפוח。
「顿足」一词，指以脚跺地。
The term killus is referring to stomping with one’s foot on the ground.
注：原文 קילוס。
《巴拉伊塔》：服丧顿足不可穿凉鞋，只可穿鞋，因凉鞋易破，地上尖物可能刺伤脚。
贤士在一则 《巴拉伊塔》 中教导：以顿足表示哀伤的人，不可穿着凉鞋顿足，而要穿着鞋子顿足，因为有受伤的危险。
The Sages taught a baraita: One who stomps his foot on the ground as a sign of mourning should not stomp with a sandal, but rather he should do so wearing a shoe, due to the danger of being hurt.
因为凉鞋容易破裂，地上的尖物可能刺穿他的脚，或使他受别的伤。
Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury.
拉比约哈难 说：服丧者一旦点头示意，表明哀伤稍减，安慰者就不可再坐在他身旁。
拉比约哈难 说：服丧者一旦点头示意，表明他的哀伤已稍减，安慰者就不可再坐在他身旁，因为服丧者以此表明他已不愿他们留在那里。
Rabbi Yoḥanan said: Once a mourner nods his head to show that his grief has slightly diminished, the consolers may no longer sit next to him, as with his action the mourner shows that he no longer desires their presence.
拉比约哈难 又说：众人都须在 纳西 面前起立，唯服丧者与病人除外；凡在大人物面前起立的，须得人说「请坐」才能坐下，服丧者与病人除外，他们自可随意坐下。
拉比约哈难 又说：众人都须在 纳西 面前起立，唯服丧者和病人除外。
Rabbi Yoḥanan further said: All are obligated to stand in the presence of the Nasi, except for a mourner and one who is sick.
拉比约哈难 说：凡在大人物面前起立的人，都要有人对他们说「请坐」，他们才可坐下，唯服丧者和病人除外。
Rabbi Yoḥanan said: To all who stand before a great person one says: Be seated, and only then may they sit down, except for a mourner and one who is sick.
这两种人若起立了，坐下时不必得许可，愿意坐就可坐下。
If they stood up they do not need permission to sit down, but rather they may do so if they wish.
拉夫犹大 以 拉夫 之名说：服丧者头一日不可吃自己的饼，出自上帝对 以西结 所说「也不可吃别人的饼」；拉巴 与 拉夫约瑟 服丧时就互换饭食。
拉夫犹大 以 拉夫 之名说：服丧者在服丧的头一日，不可吃自己的饼。
Rav Yehuda said in the name of Rav: A mourner on the first day of his mourning is prohibited from eating of his own bread.
这是从哪里得出的？
From where is this derived?
出自慈悲者对 以西结 所说的话；那时他正遭丧事，经上说：「也不可吃别人的饼」（《以西结书》24:17）；这表明其他服丧者必须吃别人所做的饼。
From what the Merciful One says to Ezekiel when the latter is in mourning: “Nor eat the bread of men” (Ezekiel 24:17), which indicates that other mourners must eat bread made by others.
注：此处照革玛拉读法译；原文 לחם אנשים，和合本作「也不可吃吊丧的食物」。
据说 拉巴 和 拉夫约瑟 服丧时，彼此互换饭食。
It was related that when Rabba and Rav Yosef were in mourning they would exchange their meals with each other.
拉夫犹大 又以 拉夫 之名说：城中有人死了，全城居民在他下葬之前都不可做工。
拉夫犹大 又以 拉夫 之名说：城中有人死了，全城居民在他下葬之前都不可做工。
And Rav Yehuda said in the name of Rav: When a person dies in a city, all of the residents of that city are prohibited from performing work until he has been buried.
拉夫哈姆努纳 到达鲁玛塔，听见报丧的 羊角号 声，见有人做工，就宣布这些人受禁令；他们说城中各有互助会，各管自己的死者，他便解除了禁令。
革玛拉记述：拉夫哈姆努纳 有一回来到一个叫达鲁玛塔的地方，听见报告城中有人去世的 羊角号 声。
The Gemara relates that when Rav Hamnuna once happened to come to a place called Darumata he heard the sound of a shofar announcing that a person had died in the town.
他见有些人在做工，就对他们说：让这些人受禁令。
When he saw some people doing work he said to them: Let these people be under an excommunication.
注：原文 בשמתא，英译作 excommunication；照本卷体例，shamta 作「禁令」。
城里不是有死人吗？
Is there not a dead person in town?
他们对他说：城中有几个各自独立的互助会，每个会只管自己的死者。
They said to him: There are separate groups in the town, each one responsible for its own dead.
我们知道死者不是我们会里的人，就照常做工。
Knowing that the deceased was not from our group, we continued our work.
他对他们说：既然如此，你们可以做，便解除了禁令。
He said to them: If so, it is permitted to you, and he revoked his excommunication.
拉夫犹大 以 拉夫 之名说：为死者过度哀伤、不肯受安慰的，终必再为另一人哭泣。拉夫胡纳 邻里一妇人有七子，一子死，她哀哭过度，不听劝告，诸子相继死去，终于她自己也死了。
拉夫犹大 又以 拉夫 之名说：凡为死者过度哀伤、不肯受安慰的人，终必还要为另一人哭泣。
And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead and does not allow himself to be consoled will in the end weep for another person.
革玛拉记述：住在 拉夫胡纳 邻近的一个妇人，有七个儿子。
The Gemara relates that a certain woman who lived in the neighborhood of Rav Huna had seven sons.
其中一个死了，她为他哭得过了分。
One of them died and she wept for him excessively.
拉夫胡纳 打发人对她说：不要这样。
Rav Huna sent a message to her: Do not do this.
她却不理会他。
But she took no heed of him.
他又打发人对她说：你若听我的话就好；若不听，就为另一场丧事预备寿衣吧。
He then sent another message to her: If you listen to me, it is well, but if not, prepare shrouds for another death.
她仍不肯听，儿子们就都死了。
But she would not listen and they all died.
最后，她还是哀伤过度，他就对她说：既然你这样做，就为你自己预备寿衣吧。不久她也死了。
In the end, when she continued with her excessive mourning, he said to her: Since you are acting in this way, prepare shrouds for yourself, and soon thereafter she died.
《巴拉伊塔》 解《耶利米书》「不要为死人哭号，不要为他悲伤」：前者指过度哭号，后者指悲伤超过应有的时限；定制是三日哭号、七日致哀悼辞、三十日不熨衣不剪发，此后圣者说：你们不可比我更怜悯死者。
贤士在一则 《巴拉伊塔》 中论到经上说的「不要为死人哭号，不要为他悲伤」（《耶利米书》22:10）：「不要为死人哭号」，指的是过度哭号；「不要为他悲伤」，指的是悲伤超过应有的时限。
The Sages taught in a baraita with regard to the verse that states: “Weep not for the dead, neither bemoan him” (Jeremiah 22:10): “Weep not for the dead” is referring to excessive mourning; “neither bemoan him” more than the appropriate measure of time.
这是怎样的呢？
How so?
应有的限度是什么？
What is the appropriate measure?
三日用来哭号，七日用来致哀悼辞，三十日禁止熨衣、禁止剪发。
Three days for weeping, and seven for eulogizing, and thirty for the prohibition against ironing clothing and for the prohibition against cutting hair.
从此以后，圣者——愿他受称颂——说：你们不可比我更怜悯死者。
From this point forward the Holy One, Blessed be He, says: Do not be more merciful with the deceased than I am.
妥拉既命人服丧一段时日，那就够了。
If the Torah commands one to mourn for a certain period of time, then that suffices.
同节下文「要为离家出外的人大大哭号」：拉夫犹大 说指无子而去世的人，故 拉比约书亚·本·利未 只往无子者的丧家去；拉夫胡纳 却说指犯罪又再犯、不肯悔改的人，他失去来世的分。
同节下文说：「却要为离家出外的人大大哭号。」拉夫犹大 说：这是指身后没有儿女而离世的人，因为为他而有的哀伤格外深重。
It is stated in the continuation of the verse: “Weep sore for him that goes away.” Rav Yehuda said: This is referring to one who leaves the world without children to survive him, since mourning for him is much more intense.
据说 拉比约书亚·本·利未 只往无子而亡者的丧家去，因为经上记着：「却要为离家出外的人大大哭号，因为他不得再回来，也不得再见他的本国」（《耶利米书》22:10）。
It was related that Rabbi Yehoshua ben Levi would go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [yashuv] no more, nor see his native land” (Jeremiah 22:10).
拉夫胡纳 对这节经文的解释与此不同，他说：「离去的人」是犯了罪又再犯的人，就是常犯罪而不悔改的人，他因此失去在来世的分，也就是他的「本国」。
Rav Huna disagreed with the interpretation of the verse and said: “Him that goes” is one who committed a transgression and then repeated it, i.e., one who sins constantly and does not repent [yashav], and therefore loses his portion in the World-to-Come, his “native land.”
注：拉夫胡纳 的解释系于 ישוב（回来）与 שב（悔改、回转）同根。
拉夫胡纳 依循他一贯的见解：人犯罪又再犯，那罪对他就成了许可的；革玛拉问岂能真成许可，答：应说成了好像许可的一样。
革玛拉指出：拉夫胡纳 依循他一贯的思路，因为 拉夫胡纳 说过：人一旦犯了一桩罪又再犯，那事对他就成了许可的。
The Gemara notes that Rav Huna conforms to his standard line of reasoning, as Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him.
革玛拉质疑这里的措辞：你能设想那事真的成了许可的吗？
The Gemara questions the wording used here: Does it enter your mind that it is actually permitted?
他犯罪怎么可能是许可的呢？
How could it possibly be permitted for him to sin?
应该这样说：那事成了好像许可的一样，因为犯了两回之后，他已不再把自己的行为看作触犯重大禁令。
Rather, say instead: It becomes as though it were permitted, for after doing it twice he no longer relates to his action as the violation of a serious prohibition.
拉比利未 说：服丧者头三日当看自己如剑横在两腿之间；第三日至第七日，如剑立在对面的角落；此后如剑在市场上从他面前经过。
拉比利未 说：服丧者在服丧的头三日，当看自己如同有一把剑横在他两腿之间，意思是他自己也可能面临死亡。
Rabbi Levi said: A mourner during the first three days of his mourning should see himself as though a sword were lying between his two thighs, meaning that he too may be facing imminent death.
这段时期，他当在惊惧中度日。
During this period he should live in dread.
从第三日到第七日，他当看自己如同那剑立在对面的角落，虽远了些，仍在威胁他。
From the third to the seventh days he should conduct himself as if the sword were lying opposite him in the corner, but still threatening him.
从此以后，就如同那剑在市场上从他面前经过，惧怕也就不那么大了。
From this point forward it is as if the sword was moving before him in the marketplace, and the fear is not as great.
（下接 28a）密释纳说，为尊重妇女，她们的棺架永不放下。尼哈尔德阿的贤士说：这条只是就……
密释纳教导：为顾及妇女的尊严，妇女的棺架永不放下。
§ The mishna teaches: And the biers of women are never set down, due to their honor.
尼哈尔德阿的贤士说：这条教导只是就……
The Sages of Neharde’a say: They only taught this