← 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。
密释纳：节中日妇女可以为死者号哭，却不可拍手；拉比以实玛利说，靠近灵床的妇女可以拍手。
节中日，妇女可以为死者悲声号哭，却不可拍手哀悼。
On the intermediate days of a Festival women may wail in grief over the deceased, but they may not clap [metapeḥot] their hands in mourning.
注：原文 מְטַפְּחוֹת，指哀悼时以手相拍或拍击胸口；「号哭」原文 מְעַנּוֹת，指众人同声悲号。
拉比以实玛利 说：靠近灵床的妇女可以拍手。
Rabbi Yishmael says: Those who are close to the bier may clap.
密释纳续：月朔、光明节、普珥节不是妥拉所定的节日，妇女可以号哭也可以拍手；但这些日子与节中日都不可唱哀歌；死者下葬之后，号哭、拍手都不可。
在月朔、光明节和普珥节，因这些日子不是妥拉律法所定的节日，妇女既可号哭，也可拍手哀悼。
On New Moons, Hanukkah and Purim, which are not Festivals by Torah law, the women may both wail and clap their hands in mourning.
无论节中日，还是月朔、光明节、普珥节，她们都不可唱哀歌。
On both the intermediate days of a Festival and on New Moons, Hanukkah and Purim they may not lament.
死者下葬之后，她们既不可号哭，也不可拍手。
After the deceased has been buried they may neither wail nor clap.
密释纳解释：号哭是众人同时一齐号哭；哀歌是一人领唱、众人随她应和，如《耶利米书》所说「教导你们的女儿举哀，各人教导邻舍唱哀歌」。
密释纳解释道：什么算是号哭？
The mishna explains: What is considered wailing?
就是众人同时一齐号哭。
This is when they all wail together simultaneously.
什么算是哀歌？
And what is considered a lament?
就是一人起唱，众人随着她以叠句应和，如经上所说：「要教导你们的女儿举哀，各人教导邻舍唱哀歌。」（《耶利米书》9:20）
This is when one speaks and they all answer after her with a repeated refrain, as it is stated: “And teach your daughters wailing and everyone her neighbor lamentation” (Jeremiah 9:19).
注：英译所注《耶利米书》9:19 系希伯来本节数，和合本为 9:20。「各人教导邻舍唱哀歌」原文 וְאִשָּׁה רְעוּתָהּ קִינָה，革玛拉取「一人唱、众人应」之义。
密释纳以吉言作结：至于将来，经上说，神必吞灭死亡直到永远，擦去各人脸上的眼泪。
为了以吉言收尾，密释纳说：但论到将来，经上说：「他必吞灭死亡直到永远。主耶和华必擦去各人脸上的眼泪，又除掉普天下他百姓的羞辱。」（《以赛亚书》25:8）
In order to conclude on a positive note, the mishna says: But with regard to the future, the verse states: “He will destroy death forever; and the Lord, God, will wipe away tears from off all faces and the reproach of His people He will take away from off all the earth” (Isaiah 25:8).
注：和合本作「他已经吞灭死亡直到永远」；此处照英译与密释纳「论到将来」之意，作将来时。
革玛拉问：为死者号哭的妇女说些什么？拉夫说，她们哭的是：哀哉那离去的人，哀哉那归还寄存之物——即他一生寄存在手中的灵魂——的人。
为死者号哭的妇女说些什么？
What do the women who wail over the dead say?
拉夫 说：她们说：哀哉，那如今离去的人！哀哉，那如今归还寄存之物的人！这寄存之物就是他的灵魂，他一生的年日都寄存在他手中。
Rav said: They say: Woe over him who is now departing; woe over him who is now returning the pledge, i.e., his soul, which had been deposited in his hands all the years of his life.
注：原文 וַי לַאֲזָלָא, וַי לְחַבְלָא，亚兰文；「寄存之物」原文 חַבְלָא，本指抵押物、质物。
拉瓦说，以聪慧著称的谢罕齐夫城妇女也这样哭：哀哉那离去的人，哀哉那归还寄存之物的人；为老人则说：骨头从颌上脱落了，水回到壶里去了。
拉瓦 说：谢罕齐夫城的妇女以聪慧著称，她们这样说：哀哉，那如今离去的人！哀哉，那如今归还寄存之物的人！
Rava said: The women in the city of Shekhantziv, who were known for their wisdom, would say as follows: Woe over him who is now departing; woe over him who is now returning the pledge.
拉瓦 又说：谢罕齐夫的妇女为老人哀哭时这样说：骨头已从颌上取下，水又回到壶里去了。
And Rava said: The women of Shekhantziv would say about an elderly person: The bone has been removed from the jaw and the water returns to the kettle.
注：喻意难解。一说老人如被啃尽的骨，牙已脱落；一说人出于尘土，如水从壶中倒出，今又归回原处。
拉瓦续引谢罕齐夫妇女的哀歌：用丧服遮盖群山，因死者是高门显贵之子；为生计已尽的自由人借一件细羊毛斗篷作寿衣——富人家道中落，宁死不愿过贫穷日子。
拉瓦 又说：谢罕齐夫的妇女在丧事时这样说：用丧服裹住、遮盖群山吧，因为死者是高门显贵之子。
And Rava said: The women of Shekhantziv would say at a time of bereavement: Wrap and cover the mountains in mourning, as the deceased is the son of the high and distinguished.
拉瓦 说：谢罕齐夫的妇女这样说：借出一件细羊毛斗篷，给一位生计已尽的自由人作寿衣吧。
Rava said: The women of Shekhantziv would say: Lend out a cloak of fine wool to serve as a burial shroud for a free man whose sustenance has been depleted.
这就是说：富有的人一旦家财散尽，宁可死去，也不愿在贫穷中活着。
In other words, a wealthy person who loses his fortune would rather die than live in poverty.
拉瓦再引谢罕齐夫妇女之言：人在渡口奔跑跌倒，仍在借贷；我们的弟兄商人要在营生之处受查验；死亡如同死亡，苦难却如同利息。
拉瓦 又说：谢罕齐夫的妇女这样说：人在渡口奔跑、跌倒，却仍在借贷。
And Rava said: The women of Shekhantziv would say: A person runs and tumbles at the ford and still he borrows.
注：喻人奔向死亡途中仍不自知，照旧举债度日。
拉瓦 又说：谢罕齐夫的妇女这样说：我们的弟兄，那些商人，要在他们营生之处受查验，看他们是否诚实经商。
And Rava said: The women of Shekhantziv would say: Our brothers, the merchants, will be examined at their places of business to see if they are honest businessmen.
拉瓦 又说：谢罕齐夫的妇女这样说：死亡就是死亡，众人都必死；苦难却如同利息。
And Rava said: The women of Shekhantziv would say: Death is like death, as everyone must die, and suffering is like interest.
注：意谓死亡无人能免，而临死前的苦难却是额外加上的，如本钱之外又生的利息。
《巴拉伊塔》：拉比梅伊尔论「活人也必将这事放在心上」：活人当记住关乎死亡的事——为人致哀悼辞的，必有人为他致哀悼辞；埋葬人的，必被人埋葬；放声哭人的，必有人为他放声而哭。
有一则 《巴拉伊塔》 教导：拉比梅伊尔 论到这节经文：「往遭丧的家去，强如往宴乐的家去，因为死是众人的结局，活人也必将这事放在心上。」（《传道书》7:2）他常说：活人要把什么放在心上呢？
It is taught in a baraita that Rabbi Meir would say with regard to the verse “It is better to go to the house of mourning than to go to the house of feasting, for that is the end of all men; and the living will lay it to his heart” (Ecclesiastes 7:2): What should the living lay to his heart?
就是关乎死亡的事。
Matters relating to death.
这些事是这样的：为别人致哀悼辞的，别人也必为他致哀悼辞。
And these matters are as follows: He that eulogizes will be eulogized by others.
埋葬别人的，必被别人埋葬。
He that buries others will be buried by others.
在为别人所致的哀悼辞中加上许多称颂之辞的，别人也必这样待他。
He that loads many words of praise and tribute into the eulogies that he delivers for others will be similarly treated by others.
注：原文 דְּטָעֵין יִטְעֲנוּנֵיהּ，טען 本义为装载、扛抬；英译取「堆砌颂辞」之义，一说指为死者抬棺者，日后也必有人为他抬棺。
为别人放声哭号的，别人也必为他放声哭号。
He that raises his voice in weeping over others will have others raise their voices over him.
有人说：不自高、甘居卑位的人，必被别人高举，如《箴言》所说：不要在王面前妄自尊大，宁可有人说「请你上来」。
有人说：不以骄傲自高、而在卑微者中择定自己位置的人，必被别人高举，如经上所记：「不要在王面前妄自尊大；不要在大人的位上站立。
And some say: One who does not raise himself with pride, but chooses his place among the lowly, will be raised by others, as it is written: “Do not exalt yourself in the king’s presence, and stand not in the place of great men.
宁可有人说：请你上来，强如在王子面前叫你降卑。」（《箴言》25:6–7）
For it is better to be told, step up here, than to be degraded in the presence of the great” (Proverbs 25:6–7).
注：和合本作「强如在你所看见的王子面前叫你降卑」，此处略去「你所看见的」，以合英译。
《巴拉伊塔》：拉比以实玛利丧子，四位长老前去安慰。拉比塔尔丰叮嘱众人各说新意、不可打断彼此，拉比阿奇瓦说他最后说；另两位是加利利人拉比约西与拉比以利亚撒·本·亚撒利雅。
拉比们教导了以下 《巴拉伊塔》：拉比以实玛利 的儿子们死了，有四位长老进去安慰他：拉比塔尔丰、加利利人拉比约西、拉比以利亚撒·本·亚撒利雅 和 拉比阿奇瓦。
The Sages taught the following baraita: When the sons of Rabbi Yishmael died, four Elders entered to console him: Rabbi Tarfon, Rabbi Yosei HaGelili, Rabbi Elazar ben Azarya, and Rabbi Akiva.
拉比塔尔丰 对他们说：你们要知道，拉比以实玛利 是一位伟大的贤者，精通 阿嘉达。
Rabbi Tarfon said to them: Know that Rabbi Yishmael is a great Sage and well versed in aggadot.
你们谁也不可打断别人的话，各人都当说出自己的新意。
Let none of you interrupt the words of another, but rather each person should say something novel of his own.
拉比阿奇瓦 说：我要最后说。
Rabbi Akiva said: And I shall speak last.
服丧者拉比以实玛利先开口，自责罪孽深重，以致丧事接踵而至，一再劳烦师长前来安慰。
服丧者 拉比以实玛利 先开口，论到自己说：他的罪孽众多。
Rabbi Yishmael, the mourner, opened and said about himself: Many are his sins.
因此他的丧事接踵而至，他劳烦他的师长来安慰他，一次之后又有第二次。
Due to this, his bereavements came in quick succession and he troubled his teachers once and then a second time to come and console him.
拉比塔尔丰由轻及重：拿答、亚比户经上只明载行过一条诫命，尚且全以色列家要为他们哀哭；拉比以实玛利的儿子们行过许多诫命，全以色列更当为他们哀哭。
得了说话的许可，拉比塔尔丰 回应说：论到 亚伦 的儿子们之死，经上说：「但你们的弟兄以色列全家，要为耶和华所发的火哀哭。」（《利未记》10:6）
Having been granted permission to speak, Rabbi Tarfon answered and said: With regard to the death of Aaron’s sons it says: “But let your brethren, the whole house of Israel, bewail the burning that the Lord has kindled” (Leviticus 10:6).
这些事岂不可由轻及重推知吗？拿答 和 亚比户 经上明载他们只行过一条诫命，如经上所记：「亚伦 的儿子们把血奉给他」（《利未记》9:9），尚且有这话论到他们；那么 拉比以实玛利 的儿子们，以行了许多诫命而著称，全体犹太人岂不更当为他们的死哀哭吗？
Are these matters not inferred a fortiori: If, with regard to Nadav and Avihu, who had performed only one mitzva that is explicitly mentioned in the Bible, as it is written: “And the sons of Aaron brought the blood to him” (Leviticus 9:9), this was nevertheless stated about them, then with regard to the sons of Rabbi Yishmael, who were well known for their performance of many mitzvot, all the more so should the entire Jewish people bewail their death.
加利利人拉比约西由轻及重：耶罗波安之子亚比雅只行过一件善事，尚得以色列众人为他哀哭、葬埋；拉比以实玛利的儿子们更当如此。
加利利人拉比约西 回应说：论到 耶罗波安 王的儿子 亚比雅，经上说：「以色列众人必为他哀哭，将他葬埋。」（《列王纪上》14:13）
Rabbi Yosei HaGelili answered and said: With regard to Abijah, son of King Jeroboam, the verse states: “And all Israel shall mourn for him, and bury him” (I Kings 14:13).
这些事岂不可由轻及重推知吗？耶罗波安 的儿子 亚比雅 只行过一件善事，如经上所记：「因为……只有他向耶和华以色列的神显出善行」（《列王纪上》14:13），即他只行过一件善事，尚且得了这样的赏赐；那么 拉比以实玛利 的儿子们，岂不更当得赏赐，有全体犹太人为他们哀哭、将他们葬埋吗？
Are these matters not inferred a fortiori: If, with regard to Abijah, son of Jeroboam, who did only one good thing, as it is written: “Because in him there is found some good thing toward the Lord God of Israel” (I Kings 14:13), i.e., he did only one good thing, and this was his reward, then with regard to the sons of Rabbi Yishmael all the more so should they be rewarded by having the entire Jewish people mourn for them and bury them.
注：和合本全句作「因为在耶罗波安的家中，只有他向耶和华以色列的神显出善行」；英译作「因在他身上有向耶和华以色列神的善事」，原文 יַעַן נִמְצָא בוֹ דָּבָר טוֹב。
革玛拉问：亚比雅行的那件善事是什么？拉比泽拉与拉比希纳纳·巴尔·帕帕意见不一：一说他擅离父亲派他阻拦朝圣者的岗哨，自己上耶路撒冷守节；一说他撤除了父亲沿路设下、阻止以色列人上耶路撒冷的哨卫。
革玛拉问：亚比雅 行的这一件善事是什么？
The Gemara asks: What was this one good thing that Abijah did?
拉比泽拉 和 拉比希纳纳·巴尔·帕帕 在这事上意见不一。
Rabbi Zeira and Rabbi Ḥinnana bar Pappa disagreed about this issue.
一位说：他擅离了自己的岗哨。
One said: He abandoned his guard post.
他父亲 耶罗波安 派他作守卫之一，职责是阻止百姓在朝圣节期上耶路撒冷去。
His father, Jeroboam, had assigned him to serve as one of the guards whose mission it was to prevent people from going up to Jerusalem on the pilgrimage Festivals.
他自己却在朝圣节期上了耶路撒冷。
And he himself went up to Jerusalem for the pilgrimage Festival.
另一位说：他撤除了他父亲 耶罗波安 沿路设下的哨卫，那些哨卫是为了不让以色列人在朝圣节期上耶路撒冷去。
And one said: He removed the guards [pardesaot] that his father, Jeroboam, had placed along the roads so that the people of Israel would not go up to Jerusalem for the pilgrimage Festivals.
注：原文 פַּרְדְּסָאוֹת，指设在路上的岗哨、哨卫。
《巴拉伊塔》续：拉比以利亚撒·本·亚撒利雅由轻及重：犹大王西底家只因叫人把耶利米从淤泥中拉上来这一条诫命，经上便应许他「平安而死」；拉比以实玛利的儿子们更当得以平安而死。
《巴拉伊塔》 续道：拉比以利亚撒·本·亚撒利雅 回应说：论到 西底家 王，经上说：「你必平安而死，人必为你烧香，仿佛为你列祖，就是在你以前的先王烧香一样。」（《耶利米书》34:5）
The baraita continues: Rabbi Elazar ben Azarya answered and said: With regard to King Zedekiah, the verse states: “But you shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you” (Jeremiah 34:5).
注：「烧香」原文 מִשְׂרְפוֹת，英译作 burnings，指王者丧礼上焚烧其器物以示尊荣。
这些事岂不可由轻及重推知吗？犹大王 西底家 经上明载他只行过一条诫命，就是叫人把 耶利米 从淤泥中拉上来（《耶利米书》38:10），尚且有这话论到他；那么 拉比以实玛利 的儿子们，岂不更当得赏赐，平安而死吗？
Are these matters not inferred a fortiori: If, with regard to Zedekiah, king of Judea, who had performed only one mitzva that is explicitly mentioned in the Bible, for he had Jeremiah lifted out of the mire (Jeremiah 38:10), this was nevertheless stated about him, then with regard to the sons of Rabbi Yishmael all the more so should they be rewarded by dying in peace.
拉比阿奇瓦引《撒迦利亚书》：那日耶路撒冷必有大悲哀，如米吉多平原哈达临门的悲哀。拉夫约瑟说，若没有这节的亚兰文译本，我们就不明白它说什么，因为圣经别处找不到哈达临门之事。
拉比阿奇瓦 回应说：经上说：「那日，耶路撒冷必有大悲哀，如米吉多平原哈达临门的悲哀。」（《撒迦利亚书》12:11）
Rabbi Akiva answered and said: The verse states: “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon” (Zechariah 12:11).
注：英译作 valley of Megiddon，和合本作「米吉多平原」，从之。
革玛拉评论：论到这节经文，拉夫约瑟 说：若不是有这节经文的亚兰文译本，我们就不知道它说的是什么，因为圣经中无处记载哈达临门这件事。
The Gemara comments: With regard to this verse, Rav Yosef said: Had it not been for the Aramaic translation of this verse, we would not have known what it is saying, as nowhere in the Bible do we find this incident involving Hadadrimmon.
亚兰文译本的读法：那时耶路撒冷的悲哀之大，如同为暗利之子亚哈的悲哀——他被哈得临门·本·他伯临门所杀；又如同为亚们之子约西亚的悲哀——他在米吉多平原被跛脚的法老所杀。
亚兰文译本是这样读的：那时，耶路撒冷的悲哀必大，如同为 亚哈·本·暗利 的悲哀，他是被 哈得临门·本·他伯临门 所杀的；又如同为 亚们 的儿子 约西亚 的悲哀，他是在米吉多平原被跛脚的 法老 所杀的。
The Aramaic translation reads as follows: At that time the mourning in Jerusalem will be as great as the mourning over Ahab, son of Omri, who was slain by Hadadrimmon, son of Tabrimmon, and like the mourning over Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon.
注：亚兰文译本将经文中的「哈达临门」读作人名，指杀亚哈的亚兰王；「跛脚的法老」原文 פַּרְעֹה חֲגִירָא，即和合本《列王纪下》23:29 的法老尼哥。
《巴拉伊塔》续：以色列王亚哈经上明载只行过一件善事——中箭后仍被扶站在车上面向亚兰人，免得百姓见他重伤而逃——尚且得了大悲哀；拉比以实玛利的儿子们更当得大悲哀。
《巴拉伊塔》 续道：这些事岂不可由轻及重推知吗？以色列王 亚哈 经上明载他只行过一件善事，如经上所记：「有人扶王站在车上，抵挡亚兰人」（《列王纪上》22:35），因为他不愿以色列人看见他受了致命伤而逃跑；尚且有这话论到他，就是他得了极大的哀悼，那么 拉比以实玛利 的儿子们岂不更当得极大的哀悼吗？
The baraita continues: Are these matters not inferred a fortiori: If, with regard to Ahab, king of Israel, who did only one good thing that is explicitly mentioned in the Bible, as it is written: “And the king was propped up in his chariot facing Aram” (I Kings 22:35), as he did not want the Jewish people to see that he was mortally wounded and flee, and this, that he was greatly mourned, was nevertheless stated about him, then all the more so will the sons of Rabbi Yishmael be greatly mourned.
注：英译作「王被扶在车上，面向亚兰」，原文 וְהַמֶּלֶךְ הָיָה מׇעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם；和合本作「抵挡亚兰人」。
革玛拉讨论上述经文：拉瓦问拉巴·巴尔·马里，经上说西底家「必平安而死」，别处却说他被剜了眼睛。后者答，拉比约哈难说：平安而死是指尼布甲尼撒死在他生前，他亲见恶人之死，所以平安而死。
革玛拉讨论上述经文中的问题：拉瓦 对 拉巴·巴尔·马里 说：论到 西底家，经上写着「你必平安而死」，别处却写着：「并且剜了 西底家 的眼睛」（《耶利米书》39:7）。
The Gemara discusses issues in the aforementioned verses: Rava said to Rabba bar Mari: It is written with regard to Zedekiah: “You shall die in peace,” but elsewhere it is written: “And he put out Zedekiah’s eyes” (Jeremiah 39:7).
拉巴·巴尔·马里 对他说：拉比约哈难 这样说：头一节「你必平安而死」，意思是 尼布甲尼撒 在 西底家 生前就死了，所以后者亲见恶人之死，是平安而死的。
Rabba bar Mari said to him: Rabbi Yoḥanan said as follows: The first verse: “You shall die in peace,” means that Nebuchadnezzar died in Zedekiah’s lifetime and consequently the latter died in peace, having seen the death of the wicked.
拉瓦又问：经上说约西亚必平安归到坟墓，别处却说弓箭手射他，他受了重伤；拉夫说，那些箭多得把他的身体射成了筛子。
拉瓦 又对 拉巴·巴尔·马里 说：论到 约西亚，经上写着：「所以我必使你归到你列祖那里，使你平安地归到坟墓」（《列王纪下》22:20），别处却写着：「弓箭手射 约西亚 王；王对臣仆说：我受了重伤，你们扶我出去吧！」（《历代志下》35:23）
And Rava further said to Rabba bar Mari: It is written with regard to Josiah: “Behold, therefore I will gather you unto your fathers, and you shall be gathered into your grave in peace” (II Kings 22:20), and elsewhere it is written: “And the archers shot at King Josiah; and the king said to his servants, Get me away; for I am grievously wounded” (II Chronicles 35:23).
注：和合本《列王纪下》22:20 作「我必使你平安地归到坟墓，到你列祖那里」，其中「平安」二字原作叠写；此处照英译语序改述。
论到这节经文，拉比犹大 说，拉夫 说：他们用许多箭把他的身体射得如同筛子一般。
And with regard to this verse Rabbi Yehuda said that Rav said: With their many arrows, they made his body like a sieve.
拉巴·巴尔·马里答，拉比约哈难说：论约西亚所说的「平安」，是指圣殿没有在他生前被毁，正如经文接着说：你也不至亲眼看见我要降与这地的一切灾祸。
拉巴·巴尔·马里 对他说：拉比约哈难 这样说：论到 约西亚 王所说的「平安」，是指圣殿没有在他生前被毁，正如这节经文接着说：「我要降与这地的一切灾祸，你也不至亲眼看见。」（《列王纪下》22:20）
Rabba bar Mari said to him: Rabbi Yoḥanan said as follows: The words “in peace” stated with regard to King Josiah refer to the fact that the Temple was not destroyed in his lifetime, as the verse itself continues: “And your eyes shall not see all the evil that I will bring upon this place” (II Kings 22:20).
革玛拉回到安慰之律：拉比约哈难说，服丧者没有先开口，安慰的人不可说安慰的话；因为约伯的朋友七天七夜无人向他说话，直到他自己开口，提幔人以利法才回答。
革玛拉回头考察安慰服丧者的诸条 哈拉哈。
The Gemara returns to examining the halakhot of consolation.
拉比约哈难 说：服丧者没有先开口说话以前，安慰的人不可说安慰的话。
Rabbi Yoḥanan said: The consolers are not permitted to speak words of consolation until the mourner opens and speaks first.
因为经上说：「他们就同他七天七夜坐在地上，一个人也不向他说句话，因为他极其痛苦。
As it is stated: “And they sat down with him upon the ground for seven days and seven nights, and none spoke a word to him; for they saw that his suffering was very great.
此后，约伯 开口……」（《约伯记》2:13–3:1）
After this Job opened his mouth” (Job 2:13–3:1).
注：和合本 3:1 全句作「此后，约伯开口咒诅自己的生日」，此处只取开口一事。
随后才是：「提幔人 以利法 回答说」（《约伯记》4:1）。
And afterward: “And Eliphaz the Temanite answered and said” (Job 4:1).
拉比阿巴胡问：服丧者坐席首，从何得知？答：《约伯记》说「坐首位……又如吊丧的安慰人」，可见服丧者如首领坐在席首。
拉比阿巴胡 说：服丧者斜倚在席首，这是从哪里得知的呢？
Rabbi Abbahu said: From where is it derived that the mourner reclines at the head [rosh] of the table?
因为经上说：「我为他们选择道路，又坐首位；我如君王在军队中，又如吊丧的安慰人。」（《约伯记》29:25）
As it is stated: “I chose out their way, and sat as chief [rosh], and dwelt as a king in the army, as one that comforts [yenaḥem] the mourners” (Job 29:25).
注：「首位」原文 רֹאשׁ，即「头、首」；「安慰」原文 יְנַחֵם。
这表明服丧者坐在席首，如同首领。
This indicates that the mourner sits at the head of the table, as the chief.
革玛拉反驳：经文那个字的意思是「他安慰别人」，那么坐席首的应是安慰服丧者的人。拉夫纳赫曼·巴尔·以撒答：这字照写法可读作「他受安慰」，所以可指服丧者。
革玛拉提出反驳：可是经文中「安慰」那个字的意思是他安慰别人，由此看来，坐在席首的是安慰服丧者的人。
The Gemara raises an objection: But the word yenaḥem means that he comforts others, thereby implying that one who comforts the mourners sits at the head of the table.
注：原文 יְנַחֵם，主动式「他安慰」。
拉夫纳赫曼·巴尔·以撒 说：这字照写法可读作「他将受安慰」，所以可以理解为指服丧者。
Rav Naḥman bar Yitzḥak said: The word is written as yinaḥem, meaning: Will be comforted, and therefore can be understood as referring to the mourner.
注：辅音写法同样可读作 יִנָּחֵם，被动式「他受安慰」。
玛尔祖特拉另从《阿摩司书》取证：「荒宴之乐」一词可拆读为「苦」与「烦乱」，「消灭」一词可读为「首领」，意谓心中苦楚、因悲伤而烦乱的人，被立为首领，统领那些舒身坐在他下首安慰他的人。
玛尔祖特拉 说：可从这里得出证明：经上说：「舒身的人荒宴之乐必消灭了」（《阿摩司书》6:7），意思是：心中苦楚、又因悲伤而心神烦乱的人，被立为首领，统领那些舒身坐在他下首、来安慰他的人。
Mar Zutra said: A proof may be derived from here: The verse “And the revelry [mirzaḥ] of those who stretched themselves out shall pass away [sar]” (Amos 6:7) means that mirzaḥ, he who is bitter [mar] and whose mind is overwrought [zaḥ] due to grief, is made a prince [sar] over those who sit beside him stretched out below him to comfort him.
注：音训。「荒宴之乐」原文 מִרְזַח，拆读为 מַר（苦）与 זָח（烦乱、心神不宁）；「消灭」原文 סָר，读作 שַׂר（首领）。
拉比哈马·巴尔·哈尼纳说：新郎坐席首，出自《以赛亚书》「好像新郎戴上华冠」——「戴上」一字与「祭司」同根，祭司在席首，新郎也在席首。
拉比哈马·巴尔·哈尼纳 说：新郎斜倚在席首，这是从哪里得知的呢？
Rabbi Ḥama bar Ḥanina said: From where is it derived that a groom reclines at the head of the table?
因为经上说：「好像新郎戴上华冠。」（《以赛亚书》61:10）
As it is stated: “As a bridegroom decks himself [yekhahen] with a garland” (Isaiah 61:10).
注：「戴上」原文 יְכַהֵן，与「祭司」כֹּהֵן 同根，字面可解作「如祭司般装饰」。
正如祭司在席首，新郎也在席首。
Just as a priest [kohen] is at the head of the table, so too, a bridegroom is at the head of the table.
革玛拉问：祭司本身坐首位，从何得知？以实玛利学派教导：经上说「你要使他成圣」，即凡圣事都要尊他为先——首先诵读妥拉、首先领念《谢饭祷》、用餐时首先取分。
革玛拉问：祭司本身坐在首位，我们是从哪里得知的呢？
The Gemara asks: From where do we derive that the priest himself sits at the head?
革玛拉答：如 拉比以实玛利 学派所教导的：论到祭司，经上说：「所以你要使他成圣，因为他献上你神的食物」（《利未记》21:8），意思是凡属圣事，你都要尊他为圣：开始诵读妥拉时他居先，念 《谢饭祷》 时他居先，用餐时取分也是他居先。
The Gemara answers: As the school of Rabbi Yishmael taught: With regard to a priest it says: “You shall sanctify him, for he offers the bread of your God” (Leviticus 21:8), meaning that you are to sanctify him with regard to all matters of sanctity: To be first to begin reading the Torah, to be first to recite the Grace after Meals, and to be first to take a portion during a meal.
革玛拉回到关于死亡的讨论：拉比哈尼纳说，灵魂离开身体之难，犹如……（下接叶二十九正）
革玛拉回到关于死亡的讨论：拉比哈尼纳 说：灵魂离开身体之难，犹如……
§ The Gemara returns to its discussion of death: Rabbi Ḥanina said: The soul’s departure from the body is as difficult