← 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 5 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）未成年女子虽不能怀孕，贤者们仍因成年淫乱妇人须等三个月，而为她也立了拉比的禁令。
她虽然不可能怀孕，贤者们却因成年女子行淫乱同房须等的这条规定，也颁布拉比的禁令，要未成年女子等三个月。
And, although there is no possibility for her to become pregnant, the Sages issued a rabbinic decree requiring the three month waiting period for a female minor due to this requirement for a female adult who engaged in promiscuous sexual acts.
问：岂可因成年女子而为未成年女子立禁？密释纳说调换的妻子若是不能生育的未成年女子，即刻归还丈夫。拉夫基德尔 传 拉夫：那是应急的临时规定。驳：难道真有此事？答：是说调换妻子罕见，罕见之事贤者们不立禁令。
革玛拉问：我们岂会因成年女子的规定，而为未成年女子立禁令？
The Gemara asks: And do we issue a decree with regard to a female minor due to the ruling for a female adult?
我们在密释纳里不是学过：「她们若是不能生育的未成年女子，就即刻把她们归还给各自的丈夫」吗？
But didn’t we learn in the mishna: If they were female minors who could not bear children, we return them immediately to their husbands?
这表明此处不顾虑怀孕，贤者们在这情形下并没有立禁令。
This indicates that there is no concern for pregnancy, and the Sages did not issue a decree in this case.
拉夫基德尔 说 拉夫 曾说：这是在紧急情况下颁布的临时规定，所以不能从密释纳的情形推及别的情形。
Rav Giddel said that Rav said: This was a provisional edict issued in exigent circumstances, and therefore one cannot extrapolate from the case in the mishna to other situations.
「临时规定」原文 הוראת שעה，指因一时之需而作的裁决，不作通例。
革玛拉不解：难道可以由此推断，真有这样的事发生过吗？
The Gemara wonders: Can one assume by inference that there was such an occurrence?
从密释纳看来，这似乎只是一种可能，并非实有其事；若真发生过，密释纳就该把实际的案例记述出来。
It would seem from the mishna that this was merely a possibility and not an actual occurrence, for if it actually happened it would have been appropriate for the mishna to relate the actual case.
其实，密释纳的裁决类似临时规定，在于像密释纳所说的那样调换妻子是不常见的，而对于不常见的情形，贤者们不立禁令。
Rather, the ruling in the mishna is like a provisional edict in that switching of wives, such as described in the mishna, is uncommon, and in cases that are not common, the Sages do not issue a decree.
所以在密释纳的情形里，未成年女子无须等候。
Therefore, in the case of the mishna, the female minors were not required to wait.
另一说：撒母耳 说成年的女归化者与成年的被释婢女无须等三个月，未成年的以色列女子也一概无须等。问其所指：拒婚、受休书都说不通，必指淫乱同房；未成年女子淫乱不常见，贤者们不为罕见之事立禁。
有人传授另一说法：撒母耳 说：所有妇人都须等三个月，唯有成年的女归化者与成年的被释婢女除外，她们无须等候。
Some say another version of what was taught: Shmuel said: All women must wait three months, except for a female convert who is an adult and a freed maidservant who is an adult; these women need not wait.
而未成年的以色列女子，无论如何都无须等三个月。
However, an Israelite female minor need not wait three months in any case.
革玛拉澄清：这话说的是什么情形？
The Gemara clarifies: With regard to what situation is this statement referring?
若说的是以拒婚脱离婚姻的未成年女子，那就是多余的，因为 撒母耳 不是已经说过一次这条 哈拉哈 了吗？
If it is referring to a female minor released from her marriage by refusal, it would be superfluous, as didn’t Shmuel already state this halakha one time?
若说的是凭休书脱离婚姻的女子，可是 撒母耳 不是说过，那种情形她须等吗？因为 撒母耳 说过：她若拒绝了丈夫，就无须等三个月；但丈夫若给了她休书，她就须等三个月。
If it is referring to a woman released by a bill of divorce, but didn’t Shmuel say that in that case she is required to wait, as Shmuel said: If she refused him she need not wait three months, but if he gave her a bill of divorce, she must wait three months?
因此，这必定说的是淫乱同房的情形；未成年女子行淫乱同房的事不常见，而对于不常见的情形，贤者们不立拉比的禁令。
Rather, this is referring to cases of promiscuous sexual intercourse, and an occurrence of promiscuous sexual intercourse with female minors is uncommon, and the Sages did not issue rabbinic decrees in uncommon instances.
问：何不为女归化者与被释婢女立禁，她们从前淫乱是常事？答：撒母耳 依从 拉比约西 。《巴拉伊塔》：女归化者、被掳的妇人、婢女，拉比犹大 说须等三个月，前者许她们即刻订婚出嫁。拉巴 释其理：淫乱的妇人用吸垫防孕。
革玛拉提议：贤者们何不立禁令，要女归化者与被释婢女等三个月？因为一个从前是外邦人、一个从前是婢女的时候，淫乱同房对她们是常有的事。
The Gemara suggests: Let the Sages issue a decree requiring a female convert and a released maidservant to wait three months, as at the time that one was a gentile and the other a maidservant, promiscuous sexual intercourse was common for them.
革玛拉答：撒母耳 是照 拉比约西 的意见陈述他的裁决的，正如一则 《巴拉伊塔》 所教导的：女归化者、被掳的妇人——她被囚时恐怕遭了强暴——以及婢女，被赎回、或归化、或获释的，出嫁之前须等三个月。
The Gemara responds: Shmuel stated his halakhic ruling in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita: In the case of the female convert; and the captured woman, who is suspected of having been raped during her imprisonment; and the maidservant, who were redeemed or who were converted or who were released, must wait three months prior to marriage.
这是 拉比犹大 的话。
This is the statement of Rabbi Yehuda.
拉比约西 许她们即刻订婚、出嫁。
Rabbi Yosei allows them to be betrothed and married immediately.
拉巴 说：拉比约西 的理由是什么？
Rabba said: What is the reasoning of Rabbi Yosei?
他认为：行淫乱同房的妇人会用一种吸垫，放在子宫口，免得受孕。
He holds that a woman who engages in promiscuous sexual intercourse uses a contraceptive resorbent that she places at the opening of her womb so as not to become impregnated.
「吸垫」原文 מוך，一种软棉或绒料，放在体内以防受孕。
所以无须顾虑她可能怀孕。
Therefore, there is no concern that she might be pregnant.
阿巴耶 驳 拉巴：女归化者决意归化，会防孕以分辨圣洁中所怀与非圣洁中所怀的孩子；被掳者与婢女听说将被赎、被释，也会防孕。但因主人致残而获释的婢女，事先不知，又怎会防孕？
阿巴耶 对他说：女归化者会这样做，固然说得通。
Abaye said to him: Granted, a female convert does this.
她既决意归化，在仍是外邦人时就会小心防孕，以便分辨在圣洁中所怀的孩子——即归化以后所怀的——与不在圣洁中所怀的孩子。
Since she is determined to convert, she guards herself so as not to be impregnated while still a gentile in order to distinguish between children conceived in sanctity, i.e., after her conversion, and children conceived out of sanctity.
被掳的妇人与婢女也会小心，因为她们从主人那里听说自己快要被赎回或快要获释，就会小心防孕。
A captured woman and a maidservant would also be cautious because they hear from their masters that they are about to be redeemed or that they are about to be released, and they guard themselves so as not to be impregnated.
然而婢女若因主人伤害了她，即失去了一个肢端，如一颗牙或一只眼，而获释，你怎能找到无须顾虑她怀孕的情形呢？
However, with regard to a maidservant who is released due to damage caused her by her masters, i.e., loss of one of her extremities such as a tooth or an eye, how can you find a case where there is no concern for her becoming impregnated?
被主人打掉牙或打瞎眼的奴婢得以自由，见出埃及记 21:26–27。
她既不能预先知道自己会获释，就没有理由小心防孕。
Since she could not have known in advance that she would be released, she would have had no reason to be careful not to become pregnant.
若说事出意外时 拉比约西 也承认须等，则难以成立：密释纳说被强暴、被诱奸的妇人，他也许她即刻订婚出嫁，唯 拉比犹大 要她等三个月；被强暴的妇人显然无从预先防孕。
你若说：凡事出自然、例如妇人不知自己将获释的情形，拉比约西 都承认她确实须等，这就难以成立了。
And if you would say that in any case where the situation occurs by itself, as in the case where a woman was unaware of her pending release, Rabbi Yosei concedes that she must indeed wait, this is difficult.
我们在密释纳里不是学过吗：「被强暴的妇人和被诱奸的妇人，须等三个月，因为她或许怀了孕；这是 拉比犹大 的话。
But didn’t we learn in a mishna: A woman who was raped and a woman who was seduced must wait three months as perhaps she became pregnant; this is the statement of Rabbi Yehuda.
拉比约西 许她即刻订婚、出嫁。」
Rabbi Yosei permits her to be betrothed and to be married immediately.
显然，被强暴的妇人不可能预先作准备以免怀孕。
Clearly, a woman who was raped could not have prepared herself ahead of time so as not to become pregnant.
阿巴耶 改说：行淫乱的妇人事后会翻身，免得受孕，婢女也是如此。问：那 拉比犹大 为何要她等？答：怕她翻得不够，仍怀了孕。
其实，阿巴耶 说：行淫乱同房的妇人在同房之后会翻身，设法不让精液留住，免得怀孕。
Rather, Abaye said: A woman who engages in promiscuous sexual intercourse turns over following intercourse, trying to prevent the absorption of the semen, so as not to become pregnant.
「翻身」原文 מתהפכת，谓同房后翻转身体以排出精液。
婢女也是这样做。
Maidservants act in a similar manner.
革玛拉问：她既设法不怀孕，另一方，即 拉比犹大 的意见，又如何解释她须等三个月呢？
The Gemara asks: If indeed she tries not to become pregnant, how then would the other opinion, that of Rabbi Yehuda, explain why she must wait three months?
革玛拉答：我们顾虑她或许翻得不够好，因而怀了孕。
The Gemara responds: We are concerned that perhaps she did not turn over well enough and therefore became pregnant.
回到密释纳「她们若是祭司的女儿，就失去吃 举祭 的资格」。问：难道以色列人的女儿嫁给祭司就不失格？改读为「祭司的妻子」。又问：那以色列人的妻子丈夫死后便可嫁祭司吗？
论及两个已订婚的女子进婚棚时被调换的情形，密释纳说：「她们若是祭司的女儿，就失去吃 举祭 的资格。」
§ With regard to the case of two betrothed women who were switched at the time they entered the wedding canopy, the mishna states: And if they were daughters of priests, they are disqualified from partaking in teruma.
革玛拉问：这是否表示，祭司的女儿，是的，失去吃 举祭 的资格；以色列人的女儿，不，就不失去资格？
The Gemara asks: Does this indicate that with regard to the daughters of priests, yes, they are disqualified from partaking in teruma, but with regard to the daughter of an Israelite, no, she would not be disqualified?
「是的……不……」照革玛拉 אִין……לָא 的问法直译。
看来嫁给祭司的以色列女子，理当更失去吃她丈夫的 举祭 的资格才是。
It would seem that an Israelite woman married to a priest should most certainly be disqualified from eating of her husband’s teruma.
革玛拉答：不如说：她们若是祭司的妻子，就失去资格。
The Gemara answers: Rather, say: If they were the wives of priests then they are disqualified.
革玛拉对这说法提出疑问：这是否表示，祭司的妻子，是的，失去资格；以色列人的妻子，不，不失去资格，她们的丈夫若死了，她们仍可嫁给祭司？
The Gemara questions this formulation: Does this indicate that with regard to the wives of priests, yes, they are disqualified, but with regard to the wives of Israelites, no, they are not disqualified, and if their husbands died, they would be suitable for marriage to the priests?
驳：拉夫暗兰 说，拉夫舍舍特 曾向他们指明（且从密释纳得证）：以色列人的妻子被强暴，虽仍可回到丈夫那里，却已失去嫁祭司的资格。
革玛拉对此提出反驳：可是 拉夫暗兰 不是说过吗：拉夫舍舍特 对我们说了这件事，并从密释纳（叶五十三背）所说的指明这一裁决，照亮了我们的眼目。
The Gemara objects to this: But didn’t Rav Amram say: Rav Sheshet said this matter to us, and he lit our eyes by showing us that this ruling is indicated from what was stated in the mishna (Yevamot 53b).
英译所注出处即本卷叶五十三背。
他说：以色列人的妻子被强暴，她虽可回到丈夫那里，却仍失去嫁入祭司家的资格。
He said: The wife of an Israelite who was raped, even though she is permitted to return to her husband, she is nevertheless disqualified from the priesthood.
她丈夫后来若死了，她便不可嫁给祭司；因为她虽仍许归丈夫，那次强暴却使她在祭司之事上失了格。
If her husband later dies, she may not marry a priest, for although she is permitted to her husband the rape disqualified her for matters of priesthood.
拉瓦 解：坦拿 的意思是，祭司的女儿嫁给以色列人，若丈夫死而无子，她们本可回父家吃 举祭 ；但因这次禁忌的同房，便失去吃父家 举祭 的资格。
拉瓦 解决了这个问题，说：密释纳的 坦拿 是这样说的：她们若是嫁给以色列人的祭司女儿，就失去吃父家 举祭 的资格；因此她们的丈夫若死了而她们没有孩子，也不可回到父家去吃 举祭 。
Rava resolved this and said: This is what the tanna is saying in the mishna: If they were daughters of priests who were married to an Israelite, they are disqualified from the teruma that is from the household of their fathers, so that if their husbands die while they are childless, they may not go back to eat of the teruma in the house of their fathers.
别的没有孩子的祭司女儿，一离开以色列人丈夫，便重新有资格吃 举祭 ；这些妇人却因那次禁忌的同房而失了格。
While other childless daughters of priests are again qualified to eat of the teruma the moment they leave their Israelite husbands, these women were disqualified by their act of forbidden sexual intercourse.
章末语：「我们必再回到你这里，四个兄弟」——第三章（אַרְבָּעָה אַחִין）到此为止。本章自叶二十六正第十五段起，至叶三十五正第十段止，二百四十九段一千一百一十七句。开篇一条密释纳：**四个兄弟中两人娶了两姊妹，两人死后，两姊妹只行脱鞋礼，不行转房**；先娶了的须休——因为一位亡夫兄弟不可与两姊妹都有转房之系。 **转房之系**：三姊妹来到两个兄弟面前；撒母耳：与姊妹行脱鞋礼，同室妻不得免除，与同室妻行，姊妹得免；转房聘言是成婚还是订婚，沙迈学派与希列学派争「他的妻子有祸了，他兄弟的妻子也有祸了」；「曾一度受禁，便永远受禁」；拉夫纳赫曼 与 拉夫阿施 一说转房之系不实在、一说实在。 **存疑与禁令相加**：订婚之物落在两人之间、休书落处存疑，拉巴 与 阿巴耶 论从严会否导致从宽；巴尔沙提亚 卖地一案，两组证人相抵；订婚文书何以不写日期。拉比约西 与 拉比西缅 争**禁令能否加于已有的禁令**——扩及他人的禁令、包罗更广的禁令、同时生效的禁令；拉比希亚 与 巴尔·卡帕拉 各指着圣殿事奉起誓。 **调换妻子与三月之候**：两人入婚帐时调换了妻子，人妻、兄弟之妻、妻子姊妹、经期诸禁都犯，须分开三个月；处女初次同房不怀孕；珥与俄南的行径；妇人改嫁或许嫁前须候三个月，以辨所怀之子出自谁，未成年的归化者与获释婢女除外。 第四章「行脱鞋礼的」接着论与怀孕的叔娶之妇行脱鞋礼后她生产的诸般情形。