← 转房卷总目·第三章 四个兄弟
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 16 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）可见我们不单凭风声使妇人离开丈夫；这里也是一样，不因风声使她离开丈夫。
……我们不会单因风声引起的嫌疑，就使她离开她丈夫。
we do not remove her from her husband owing to suspicion due to rumor alone.
注：本句接上一面末句「可见」。
这里也一样，我们不因风声使她离开她丈夫。
Here too, we do not remove her from her husband due to a rumor.
密释纳：法官、带来休书的使者、为妇人作证丈夫已死的人，当时若有妻子、其妻后来死了，可以娶他们所准许再嫁的妇人，不疑心他们早已属意于她。
凡参与准许那妇人再嫁的人，即法官、带来休书的使者、为妇人作证她丈夫已死的人，在裁决或作证时若有妻子，而他们的妻子此后死了，那些经他们准许的妇人就可以嫁给他们。
And for all of these who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if they had wives at the time of the ruling or the testimony and their wives died thereafter, then those women they had set free are permitted to be married to them.
不必担心这些人在妻子尚在时就已属意另一个女人。
There is no concern that while their wives were still alive these individuals set their eyes upon another woman.
凡因嫌疑而被禁嫁某人的妇人，若嫁了别人，后来被休或守寡，就可以嫁给那准许她再嫁的人；她们也可以嫁给那人的儿子或兄弟。
凡这些因某种嫌疑而被禁止嫁给某人的妇人，若后来嫁了别人，又被第二个丈夫休了或守寡，就可以嫁给他们，即那准许她再嫁的法官、使者或证人。
And with regard to all of these women who were prohibited from marrying a certain man due to some suspicion, if they were subsequently married to others and then were divorced or widowed from the second husband, they are permitted to be married to them, i.e., to the judge, messenger, or witness who permitted her to remarry.
凡这些因某种嫌疑而被禁婚的妇人，都可以嫁给准许她们再嫁之人的儿子或兄弟。
And all of these women who were prohibited from marrying due to some suspicion are permitted to the sons or to the brothers of those who set them free.
革玛拉推论：密释纳说妻子死了的才可娶她；若是休了妻子，则不可，因为人会疑心他早就打算娶她。
密释纳教导：这些人中若有人当时有妻子，后来妻子死了，他们可以娶由他们准许再嫁的妇人。
The mishna taught that if any of the men had wives who subsequently died, they may marry those women freed by them.
革玛拉由此推论：准许那妇人再嫁的人，其妻子若是死了，是的，他们可以娶由他们准许再嫁的妇人；但若他们的妻子是被休的，就不可，这是禁止的。
The Gemara deduces from here: If the wives of those who rendered the woman permitted died, yes, they are permitted to marry the woman that they freed for marriage; but if the wives were divorced, no, it is prohibited.
在这种情形下，娶自己准许再嫁的妇人会招人疑心，以为他其实早就打算娶她。
In such a case, marrying the woman that one had rendered permitted would raise suspicions that he had in fact planned to marry her all along.
拉夫希勒尔 对 拉夫阿施 引 《巴拉伊塔》：即使休了原来的妻子，也可娶那妇人。答：密释纳指他准许那妇人再嫁时正与妻子争吵；《巴拉伊塔》 指当时并无争吵。
拉夫希勒尔 对 拉夫阿施 说：可是有一条 《巴拉伊塔》 教导：即使他们与原来的妻子离了婚，也可以娶他们准许再嫁的妇人。
Rav Hillel said to Rav Ashi: Yet it is taught in a baraita: Even if they were divorced from their first wives they are permitted to marry the women they freed.
革玛拉回答：这并不难解：这条密释纳说的是他准许那另一个妇人再嫁时，丈夫与妻子之间正有争吵的情形，那时确有理由疑心他已属意于她。
The Gemara responds: This is not difficult: This mishna is referring to a case when there was a quarrel between the husband and the wife at the time that he freed the other woman, as then there is legitimate concern that he was already interested in her.
那条 《巴拉伊塔》 说的是当时两人之间并无争吵的情形，所以离婚显然是出于别的缘故。
That case of the baraita was when there was no quarrel between them at the time, and therefore the divorce clearly resulted from some other reason.
另一解：两处都指当时并无争吵、后来才争吵离婚的情形；密释纳指争吵由他挑起，《巴拉伊塔》 指争吵由他妻子挑起。
你若愿意，也可以说：这一处和那一处说的，都是准许那妇人再嫁的人与他原来的妻子当时并无争吵、只是后来才争吵而离婚的情形。
And if you wish, say: Both this and that were said in cases when there was no quarrel between the one who freed the woman and his first wife, and only later did they quarrel and divorce.
这并不难解：密释纳这一处是争吵由他自己挑起的情形，那时确有理由疑心他属意于另一个妇人，因而找借口休了妻子。
And this is not difficult: This case of the mishna was when he started the quarrel himself, as then there is legitimate concern that he had an interest in this other woman and therefore sought out a reason to divorce his wife.
《巴拉伊塔》 那一处是争吵由他妻子挑起的情形，那时就没有理由疑心他准许另一个妇人再嫁是为了娶她。
And that case of the baraita was when his wife started the quarrel, as then there would be no reason to suspect him of freeing the other woman in order to marry her.
密释纳说这些妇人嫁了别人又被休或守寡，便可嫁给准许她们的人。起初以为这是指一死再死，或一休再休。
密释纳说：凡这些妇人，若嫁了别人，后来被休或守寡，就可以嫁给当初使她们得以再嫁的人。
The mishna stated: And with regard to all of these women, if they were married to others and then were divorced or widowed, it is permitted for them to marry those who caused them to be free to marry in the first place.
我们起初以为这里说的是一死再死的情形，即一个妇人的第一个丈夫之死凭一位证人认定、而她的第二个丈夫也死了；也指一休再休的情形，即第一份休书凭一位证人认定、后来又被休。
It enters our mind to say that the case referred to here was one of death after death, i.e., the case of a woman whose first husband’s death had been substantiated by a single witness but whose second husband died as well, and also to the case of divorce following a bill of divorce that had been validated by a single witness.
照此，许妇人在两任丈夫死后再嫁的密释纳，是否不合于拉比犹大·哈纳西？他说过：妇人两次丧夫后即被推定为克夫之妇，不可再嫁。
据此，是否该说这条连妇人前两任丈夫都死了也许她再嫁的密释纳，不合于 拉比犹大·哈纳西 的见解？
Based on this, should we say that the mishna, which permits a woman to remarry even after her two previous husbands have died, is not in accordance with the opinion of Rabbi Yehuda HaNasi?
因为若合于 拉比犹大·哈纳西 的见解，拉比犹大·哈纳西 岂不是说过：经过两次，妇人就被推定为会致丈夫死亡的，这样的妇人被视为克夫之妇。
As, if it is in accordance with the opinion of Rabbi Yehuda HaNasi, didn’t Rabbi Yehuda HaNasi say: After two times a woman has the presumptive status to cause death to her husbands, and such a woman is considered murderous.
注：「克夫之妇」原文 קטלנית（致命者）。
所以她不可再嫁。
Therefore, she may not remarry.
既然密释纳没有提到这样的顾虑，看来密释纳不合于 拉比犹大·哈纳西 的见解。
Since there is no mention of such concern in the mishna, it appears that the mishna is not in accordance with the opinion of Rabbi Yehuda HaNasi.
革玛拉驳回：此处无从取证，密释纳可能指先休后死或先死后休，而非两任丈夫都死的情形。
革玛拉驳回此说：从这里推不出证据，因为这里说的可能是休后又死，或死后又休。
The Gemara rejects this: No evidence can be derived from here, as the reference here may be to death after divorce or divorce after death.
密释纳可能指一个妇人先被休、后因第二个丈夫死去而守寡，或指一个妇人第一个丈夫死了、后来又被休；却不是指她因两个丈夫都死了而守寡的情形。
The mishna could be referring either to a woman who was at first divorced and then later widowed by her second husband’s death, or to a woman whose first husband died and who was subsequently divorced, but not to a case where she was widowed by the death of two husbands.
密释纳说这些妇人可以嫁给准许者的儿子或兄弟。革玛拉问：这与 《托塞夫塔》 所说被疑与某妇人有染者，连她的母亲、女儿、姐妹也不可娶，有何不同？
密释纳教导：凡这些因某种嫌疑而被禁嫁给准许者的妇人，都可以嫁给准许者的儿子或兄弟。
§ The mishna taught: And all of these women who were prohibited from marrying the man who freed them due to some suspicion are permitted to the sons or to the brothers of those who set them free.
革玛拉问：此事与我们在 《托塞夫塔》（4:5）中学到的有何不同？那里说：被疑与某妇人通奸的人，不但不可娶她，连她的母亲、她的女儿、她的姐妹也不可娶。
The Gemara asks: In what way is this case different from that which we learned in the Tosefta (4:5) that one suspected of adultery with a specific woman is prohibited not only from marrying her, but also from marrying her mother, and her daughter, and her sister.
注：亚兰原文作 דתנן（我们在密释纳中学过），英译标作 《托塞夫塔》 4:5，此处照英译。
可是这里，尽管有嫌疑，我们却准许他的儿子和兄弟娶那妇人。
Yet here we allow his sons and brothers to marry the woman despite the suspicion.
革玛拉答：女人常到别的女人家里过夜，被疑者妻子的亲属会常来他家，恐他重犯；男人却不常在别的男人家里过夜。
革玛拉答：两种情形有分别，因为女人常到别的女人家里去，并在那里过夜。
The Gemara answers: There is a distinction between the situations, for it is common for women to be at the house of other women and to stay overnight.
所以须担心：那被疑通奸者与之有不端嫌疑的女子，若成了他妻子的亲属，可能常到他家来，他便可能受引诱重犯其罪。
Therefore, there is concern that a relative of the alleged adulterer’s wife, with whom he was suspected of misconduct, might frequent his house and he might be tempted to repeat his transgression.
反之，男人不常到别的男人家里去，所以即使她嫁给了他的亲属，那被疑有不端的人一般也不会在那丈夫家里过夜。
On the other hand, it is not common for men to be at the house of other men, so that even if she was married to his relative, the one suspected of misconduct would not generally sleep at the house of the husband.
另一解：女人彼此不严守，因为丈夫与妻子的亲属同寝，并不使妻子对他成为禁忌；男人彼此严守，因为别人与其妻同寝，便使夫妻彼此成为禁忌。
或者，可以提出另一个论证：女人彼此之间不那么严守，因为与她们同寝、与她们发生关系，并不使她们彼此成为禁忌。
Alternatively, a different argument could be made: Women are not so strict with one another, as lying with them and having sexual relations with them does not render them mutually forbidden.
就是说，男人若与他妻子的近亲通奸，他妻子并不因此对他成为禁忌，所以她可能不留意他与那被疑女子之间的举止。
In other words, if a man commits adultery with his wife’s close relative, his wife does not become forbidden to him, so she may not pay attention to his behavior with the woman under suspicion.
然而男人彼此之间是严守的，因为与别人的妻子同寝、与她发生关系，确实使他们，即那丈夫与妻子，彼此成为禁忌。
However, men are strict with one another, as lying with them and having sexual relations with the other man’s wife does render them, the husband and wife, mutually forbidden.
就是说，另一个男人若与有夫之妇发生关系，她就对她丈夫成为禁忌，所以男人会密切留意别人在做什么。
In other words, if another man has relations with a married woman, she is forbidden to her husband, and so men pay close attention to what the others are doing.
革玛拉问：照此父亲也该可以娶儿子所准许的妇人，为何密释纳只提儿子和兄弟？答：父亲当然可以，密释纳用的是「不必说」的笔法；倒是儿子，因父亲不在儿子面前羞愧，才需要明言。
革玛拉问：若是这样，父亲也应当可以娶由他儿子准许再嫁的妇人。
The Gemara asks: If so, one’s father should be permitted to marry a woman set free by his son as well.
那么，密释纳为什么说「他们的儿子或他们的兄弟」，而不说「他们的父亲」？
So why does the mishna say: Their sons or their brothers, and not: Their fathers?
革玛拉答：他的父亲当然也可以，只是密释纳用的是「不必说」的笔法。
The Gemara answers: Certainly his father is allowed as well, but the mishna is speaking utilizing the style of: It is not necessary.
父亲的情形不必提，他当然可以娶由他儿子准许再嫁的妇人，因为儿子在父亲面前羞愧，不至于去与父亲的妻子同寝。
It is not necessary to mention the case of his father because he is most certainly permitted to marry a woman set free by his son, as his son is embarrassed [baziz] before him and so would not come to sleep with his father’s wife.
注：「羞愧」原文 בזיז。
但我或许会说：既然父亲在儿子面前并不羞愧，她就不可嫁给有嫌疑之人的儿子。
But I might say that since the father is not embarrassed before his son, she may not be married to the son of one for whom there is suspicion.
所以这是要教导我们：并无此种顾虑。
Therefore, this comes to teach us that there is no such concern.
章末语：「我们必再回到你这里，怎样是兄弟之妻」——第二章（כֵּיצַד אֵשֶׁת אָחִיו）到此为止。本章自叶十七正第十一段起，至叶二十六正第十三段止，二百九十六段一千一百四十句。开篇一条密释纳：**与他未曾同世的兄弟之妻**，免除她的同室妻；只下了转房聘言的，同室妻须行脱鞋礼。 **转房之系**：寡嫂死了，亡夫兄弟可否娶她的母亲——转房之系是实在的还是不实在的，拉夫 与 撒母耳、拉夫胡纳 与 拉夫犹大 各执一说；不可使转房之诫命落空；拉比西缅 认为受转房之系的妇人如同已婚妇人，「出自一家还是两家」。 **诫命之禁与圣洁之禁**：近亲禁婚者完全豁免；受诫命之禁（二等近亲）或圣洁之禁（祭司婚禁）的妇人行脱鞋礼而不转房。犯一般禁令者订婚仍然生效，所以须行脱鞋礼；当受剪除者订婚无效。二等近亲之禁出于贤士，经文只是依托——「这些」、所罗门 给妥拉做「把手」、「守我的守护」；八种二等近亲，有的禁令有止境、有的无止境。 **兄弟与儿子**：凡兄弟都结成转房之系，凡儿子都免除转房，婢女与外邦女子所生的除外；禁婚所生 兄弟也是兄弟。存疑的订婚各给休书；转房诫命归于长兄，「长子」指长兄，「归于名下」指承受产业。被疑与婢女或外邦女子有染的人不可娶她；带来休书或死讯的人不可娶她；妇人在法官面前行拒婚或脱鞋礼的，他可以娶她。 第三章「四个兄弟」接着论两兄弟娶两姊妹、其余兄弟与她们的转房之系。
第三章开篇密释纳：四个兄弟中两人娶了两姐妹，娶姐妹的死了，两姐妹只行脱鞋礼、不行转房，因各是与他有转房之系者的姐妹；若先娶了，须休。拉比以利以谢 说此事沙迈学派与希列学派有争议。
四个兄弟，其中两人娶了两姐妹，娶姐妹的那两人死了，那两姐妹须行 脱鞋礼，不可行转房。
In the case of four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those sisters must perform ḥalitza and may not enter into levirate marriage.
因为两姐妹都须与每一位存活的兄弟行转房，每个姐妹与这些兄弟之间都有转房之系。
Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers.
所以她们各自被视为与该兄弟有转房之系之妇人的姐妹，按拉比之律对他是禁忌的。
Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law.
他们若未请示法庭就先娶了这两姐妹，就须休她们，因为贤士规定在这种情形下他们不可维持婚姻。
And if they married the sisters before consulting the court, they should divorce them, for the Sages decreed that in this situation they may not remain married.
拉比以利以谢 说此事有争议：沙迈学派 说：他可以留她为妻；希列学派 说：他们须休她们。
Rabbi Eliezer says that there is a dispute in this matter: Beit Shammai say: He may maintain her as his wife, while Beit Hillel say: They must divorce them.
若其中一姐妹因近亲禁婚而对一兄弟是禁忌，他不可娶她，却可娶她的姐妹，因她与他本无转房之系；另一兄弟则两人都不可娶。
若其中一个姐妹因近亲禁婚之禁，即是他妻子的亲属或他母亲一方的亲属，而对兄弟之一是禁忌的，他就不可娶她，却可以娶她的姐妹。
If one of the sisters was forbidden to one of the brothers due to a prohibition against forbidden relations because she was a relative of his wife or a relative on his mother’s side, then he is forbidden to marry her but permitted to marry her sister.
因她是他的近亲禁婚者，她与他之间免于转房，所以她与他之间并无转房之系。
Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond.
因此，她的姐妹不算与他有转房之系之妇人的姐妹，他可以与她行转房。
Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her.
但第二个兄弟与两姐妹都不是近亲，两人他都不可娶。
But the second brother, who is not a close relative of either sister, is forbidden to marry both of them.
确实，对他而言，每个妇人仍是与他有转房之系之妇人的姐妹。
Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond.
若其中一妇人嫁给一兄弟会触犯诫命之禁或圣洁之禁，她的姐妹须行脱鞋礼、不可行转房，因为前者仍与他有为脱鞋礼而设的转房之系。
若其中一个妇人嫁给兄弟之一，会触犯出于诫命的禁令或出于圣洁的禁令，那么她的姐妹须行 脱鞋礼，不可行转房，因为她被视为与他有转房之系之妇人的姐妹。
If a prohibition resulting from a mitzva or a prohibition stemming from sanctity will be transgressed when one of the women marries one of the brothers, then her sister must perform ḥalitza and may not enter into levirate marriage, as she is considered the sister of a woman with whom he has a levirate bond.
注：「出于诫命的禁令」指二等近亲之类拉比所禁者，「出于圣洁的禁令」指寡妇之于大祭司、被休的妇人或受脱鞋礼之妇之于普通祭司之类。
在这种情形下，因诫命或圣洁而对该兄弟是禁忌的那个姐妹，仍为 脱鞋礼 之故与该兄弟有系。
In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of ḥalitza.
若一个妇人因近亲禁婚而对这兄弟是禁忌，另一个妇人因近亲禁婚而对那兄弟是禁忌，则各自可嫁给对她不禁的那一位。
若那两个妇人中，一个因近亲禁婚之禁而对这一个兄弟是禁忌，另一个因近亲禁婚之禁而对那第二个兄弟是禁忌，那么对这兄弟是禁忌的，对那兄弟是可许的；对那兄弟是禁忌的，对这兄弟是可许的。
If one of those women was forbidden to this one brother due to a prohibition against forbidden relations and the second woman was forbidden to that second brother due to a prohibition against forbidden relations, then she who is forbidden to this brother is permitted to that brother, and she who is forbidden to that brother is permitted to this one.
这就是所谓「她的姐妹同时也是叔娶之妇时，可行脱鞋礼或行转房」：指两姐妹各对一兄弟是近亲禁婚者，各自只与对她可许的那位兄弟有转房之系。
这就是人所说的那种情形：她的姐妹同时也是她的 叔娶之妇 时，即两姐妹同时又都是叔娶之妇、因而须在两兄弟面前行转房的情形，她可以行 脱鞋礼，也可以行转房。
And this is the case that was referred to when they said: When her sister is also her yevama, i.e., in a case where two sisters are also yevamot and therefore happened for levirate marriage before two brothers, she either performs ḥalitza or enters into levirate marriage.
注：原文 אחותה כשהיא יבמתה，意为「她的姐妹同时也是与她同处一位亡夫兄弟之下的叔娶之妇」；英译复数 叔娶之妇 处直书中文「叔娶之妇」。
这必是指每个姐妹各因近亲禁婚之禁而对其中一个兄弟是禁忌的情形。
This must be referring to a case where each sister is forbidden to one of the brothers due to a prohibition concerning forbidden relatives.
在这种情形下，每个姐妹只与对她可许的那一位兄弟有转房之系，于是不可娶与自己有转房之系之妇人的姐妹的禁令就不适用了。
In this case, each sister has a levirate bond only with the one brother to whom she is permitted, and the prohibition against marrying the sister of a woman with whom one has a levirate bond does not apply.
所以每个兄弟都可以与那位和自己并非亲属的姐妹行 脱鞋礼 之礼，或完成转房。
Therefore, each brother can either perform the act of ḥalitza or consummate the levirate marriage with the sister to whom he is not related.
革玛拉由密释纳推论：转房之系是实在的。否则两姐妹来自两家、各有其夫，何不让两兄弟各与一人行转房？密释纳要求脱鞋礼，可见转房之系近于婚姻。
革玛拉由密释纳所引的 哈拉哈 推论：由此可以断定，转房之系是实在的。
The Gemara deduces from the halakha cited in the mishna: Conclude from here that the levirate bond is substantial.
就是说，转房之责本身就造成一种近于婚姻的联系。
That is, the very obligation of levirate marriage creates a bond that is similar to marriage.
因为若转房之系不是实在的，这两个妇人为什么不可行转房呢？
For if the levirate bond were not substantial, why would these two women not enter into levirate marriage?
毕竟这两个妇人来自两家，各有不同的丈夫，两人都须行转房。
After all, these two women come from two households, as each had a different husband, and they both require levirate marriage.
就让这个兄弟与一个姐妹完成转房，那个兄弟与另一个姐妹完成转房好了。
Let this brother consummate the levirate marriage with one sister and let that brother consummate the levirate marriage with the other sister.
密释纳在这种情形下要求行 脱鞋礼，表明转房之系是实在的，近于婚姻，以致每个姐妹都因不可娶与自己有转房之系之妇人的姐妹之禁，而对每个兄弟是禁忌的。
The fact that the mishna requires ḥalitza in this situation indicates that the levirate bond is substantial and resembles marriage to the extent that each sister is forbidden to each brother due to the prohibition against marrying the sister of a woman to whom one has a levirate bond.
革玛拉驳回：或许这位坦拿认为转房之系不是实在的，禁止转房另有原因：不可使转房之诫落空。若一兄弟行转房前另一兄弟死了，余下那位娶了一姐妹，另一姐妹的转房之诫就落空了。
革玛拉驳回此说：其实我可以对你说，照这位 坦拿，转房之系不是实在的，她们不可行转房是另有原因。
The Gemara rejects this: Actually, I could say to you that according to this tanna the levirate bond is not substantial, and yet they are prohibited from entering levirate marriage for a different reason.
那是因为这位 坦拿 认为，使转房的诫命落空是禁止的。
It is because the tanna holds that it is prohibited to negate the mitzva of levirate marriage.
凡会导致转房诫命落空的举动都是禁止的。
It is prohibited to act in a way that would lead to a situation where the mitzva to perform levirate marriage is negated.
这种情形怎样发生呢？
How would this situation arise?
或许在一个兄弟完成转房之前，另一个兄弟死了，只剩下一个兄弟。
Perhaps before one brother consummates the levirate marriage, the other brother dies, and only one brother remains.
那样，第二个姐妹也须来到他面前行转房，他与一个姐妹行转房，就使与另一个姐妹的转房诫命落空了。
In that case, the second sister would also happen before him for levirate marriage, and by performing levirate marriage with one sister he would thereby negate the mitzva of levirate marriage with the other sister.
余下的兄弟一娶了其中一个姐妹，第二个姐妹行转房或行 脱鞋礼 的诫命就自然落空，因为她这时对他是他妻子的姐妹，属禁忌。
When the remaining brother marries one of the sisters, the mitzva to enter into levirate marriage or perform ḥalitza is automatically negated from the second sister, as she is then forbidden to him as his wife’s sister.
革玛拉问：若是这个理由，三个兄弟时也有同样的顾虑，密释纳何必说四个兄弟？
革玛拉问：若是这样，若这就是密释纳裁决背后的理由，那么三个兄弟时也会有同样的顾虑。
The Gemara asks: If so, if this is the rationale behind the ruling in the mishna, then the same concern would exist if there were three brothers, as well.
密释纳为什么要指明四个兄弟？
Why did the mishna specify four brothers?
它本可以举三个兄弟、其中两人娶了两姐妹的情形。
It could have cited the case of three brothers, two of whom were married to two sisters.
在这种情形下，使转房诫命落空的顾虑同样存在。
In these circumstances, the concern for negating the mitzva of levirate marriage also exists.
革玛拉答：裁决确实相同，但密释纳用「不必说」的笔法：三个兄弟时诫命必然落空，不必说；四个兄弟时只是怕有兄弟会死，才需教导即使如此也须行脱鞋礼。
革玛拉答：的确，在那种情形下裁决是一样的。
The Gemara answers: Indeed, the ruling would be the same in that case.
然而密释纳用的是「不必说」的笔法。
However, the mishna is speaking utilizing the style of: It is not necessary.
三个兄弟的情形，不必指明那些妇人须行 脱鞋礼，因为 亡夫兄弟 一娶了一个姐妹，与另一个姐妹的转房诫命必然落空。
It is not necessary to specify that the women must perform ḥalitza in a case involving three brothers, as certainly the mitzva of levirate marriage is negated with one of the sisters when the yavam marries the other sister.
但在四个兄弟的情形，顾虑只在于兄弟中或许有人会死，我们本可以说：我们不顾虑兄弟死亡的可能，因而准许兄弟们完成转房。
But in the case of four brothers, where there is concern only over the possibility that one of the brothers might die, we might have said that we are not concerned over the possibility of the death of a brother and therefore allow the brothers to consummate the levirate marriage.
所以密释纳教导我们：即使只是顾虑诫命落空的情形，她们也须行 脱鞋礼，不可完成转房。
The mishna therefore teaches us that even in the case where there is concern only for the negation of the mitzva, they must perform ḥalitza and not consummate the levirate marriage.
（下接叶二十六背）革玛拉问：若是这样，即若我们顾虑余下的兄弟或许会死……
革玛拉问：若是这样，即若我们顾虑余下的兄弟或许会死，……
The Gemara asks: If so, i.e., if we are concerned over the possibility that the remaining brother might die,
注：本句未完，下接叶二十六背。