42a.1
引证
（续上）巴拉伊塔续说：三个月后才行脱鞋礼的，她无须再等三个月，可以立即再嫁。
-
他们若在三个月后才行 脱鞋礼，她就无须再等三个月，可以立即再嫁。
If they performed the ḥalitza after three months, she does not need to wait three months and may marry immediately.
← 转房卷总目·第四章 行脱鞋礼的
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 62 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）巴拉伊塔续说：三个月后才行脱鞋礼的，她无须再等三个月，可以立即再嫁。
他们若在三个月后才行 脱鞋礼，她就无须再等三个月，可以立即再嫁。
If they performed the ḥalitza after three months, she does not need to wait three months and may marry immediately.
革玛拉由巴拉伊塔后半推知：通篇所说的三个月，是从丈夫死时算起，不是从亡夫兄弟行脱鞋礼时算起。
革玛拉由这则 《巴拉伊塔》 的后半推论：可见通篇 《巴拉伊塔》 所说的三个月，是从丈夫死时算起，而不是从 亡夫兄弟 行 脱鞋礼 时算起。
The Gemara infers from the latter clause of the baraita: It must be that the three months that are stated throughout the baraita are counted from the time of the husband’s death and not from the time of the ḥalitza of the yavam.
问：这与休书何异？休书的三个月，拉夫 说从交付时算，撒母耳 说从书写时算，因休书写好后两人独处，休书便无效，不必顾虑；拉夫 则以为总从婚姻正式结束时算。那么巴拉伊塔何不也说从脱鞋礼时算起，因婚姻到那时才完全断开？
革玛拉问：这与休书的情形有什么不同？那里 拉夫 说三个月从交付休书时算起，撒母耳 则说从书写休书时算起。
The Gemara asks: In what way is this case different from the case of a bill of divorce, where Rav said that the three months are counted from the time of the giving of the bill of divorce, and Shmuel said that the count is from the time of the writing of the bill.
休书写好之后，夫妻二人若在一处独处，这休书便无效。
If a couple is secluded together after the bill of divorce is written, the bill of divorce is invalid.
因此不必顾虑他们从那时起曾经独处。
Therefore, there is no concern that they were secluded from that time.
所以 撒母耳 主张三个月从书写时算起。
This is why Shmuel holds that the three months are counted from the writing.
拉夫 显然以为，即便如此，计算总是从婚姻正式结束时开始，而不是从她再无可能怀孕的时候开始。
Rav apparently assumes that even so, the count always begins from the formal end of the marriage and not from the point from which there was no possibility of her becoming pregnant.
那么，这则 《巴拉伊塔》 为什么不也裁定，妇人落到转房之境时，计算应从 脱鞋礼 时开始，因为婚姻到那时才完全断开？
Why, then, does the baraita not rule also in the case when a woman happens for levirate marriage, that the count should begin from the point of ḥalitza, since the marriage is only fully severed at that point?
拉瓦 答：叔娶之妇的三个月，众人都同意从丈夫死时算起，这可由轻及重推出：兄弟之妻的禁令带剪除之罚，尚且在丈夫死后三个月便准许了；寻常的禁令岂不更该如此？所以连 拉夫 也同意。
拉瓦 说：论到 叔娶之妇，众人都同意计算从她丈夫死时开始。
Rava said: With regard to a yevama, all agree that the count begins from the time of her husband’s death.
这可由轻及重的推论得出：一条带 剪除 之罚的禁令，就是她若怀孕、因而不归转房时与兄弟之妻同房的禁令，你尚且在丈夫死后三个月便准许了；那么一条寻常的禁令，就是丈夫死后三个月内不可与那妇人同房的禁令，岂不更显明她在丈夫死后三个月便可再嫁吗？
This can be derived through an a fortiori inference, as follows: If a prohibition that entails karet, i.e., the prohibition against engaging in relations with one’s brother’s wife in the event she is pregnant and not subject to levirate marriage, you have permitted after three months from the husband’s death, then in the case of a standard negative prohibition, such as the prohibition against engaging in relations with a woman within three months of the death of her previous husband, is it not all the more so clear that she should be permitted to remarry after three months from her husband’s death?
因此，连 拉夫 也同意，在这情形下计算从丈夫死时开始。
Therefore, even Rav agrees that in this case, the count begins from the husband’s death.
密释纳说：其余妇人也都须等满三个月才可订婚、出嫁。问：叔娶之妇须等，是因若怀了能存活的胎，转房就犯了兄弟之妻的禁令；其余妇人即便怀孕，又何不立即再嫁？
密释纳说：同样，其余一切妇人也都须等满三个月，才可订婚或出嫁。
§ The mishna states: And similarly, all other women may not be betrothed or marry until they have waited three months.
革玛拉问：叔娶之妇 须等，固然合乎我们所说的理由：她若怀了能存活的胎，完成转房就犯了不可与兄弟之妻同房的禁令。
The Gemara asks: Granted, a yevama has to wait, in accordance with the reason that we said, that if she is pregnant with viable offspring, consummating the levirate marriage would violate the prohibition against engaging in relations with one’s brother’s wife.
可是其余一切妇人，即便怀了孕，又为何不能立即再嫁？
But with regard to all other women, why shouldn’t they remarry immediately even if they are pregnant?
拉夫纳赫曼 引 撒母耳：经文论亚伯拉罕说「要作你和你后裔的神」，神的同在只停留在后裔可以认明出于他的人身上；所以妇人须等候，以分辨前夫与后夫的后裔，三个月后前夫的胎已显出来。
拉夫纳赫曼 说，撒母耳 说过：这是因为经文论 亚伯拉罕 说：「要作你和你后裔的神」（创世记17:7），这表明神的同在只停留在后裔能认明出于他的人身上，也就是他们的血统毫无疑问。
Rav Naḥman said that Shmuel said: It is due to the fact that the verse states with regard to Abraham: “To be a God to you and your seed after you” (Genesis 17:7), which indicates that the Divine Presence rests with someone only when his seed can be identified as being descended from him, i.e., there are no uncertainties with regard to their lineage.
和合本创世记17:7作「要作你和你后裔的神」，此处照录。
因此，为免她孩子的血统生出疑问，这妇人须等候，好能分辨前夫的后裔与后夫的后裔。
Therefore, to prevent any uncertainties concerning the lineage of her child, the woman must wait so that it will be possible to distinguish between the seed of the first husband and the seed of the second husband.
过了三个月，她若怀了前夫的胎，那时身孕已经显出来了。
After three months, if she has conceived from her previous husband, the pregnancy will already be noticeable.
拉瓦 引巴拉伊塔质疑：原本互为夫妻的男女一同归化，也须等三个月再重新成婚。这里有什么要分辨的？即使她被发现怀孕，孩子的父母也一清二楚。
拉瓦 引一则 《巴拉伊塔》 提出质疑：因此，因为须等三个月的规定，男归化者与女归化者原本互为夫妻、一同归化的，归化之后也须等三个月，才可重新成婚。
Rava raised an objection from a baraita: Therefore, on account of the requirement to wait three months, a male convert and a female convert who were originally married to each other and converted need to wait three months before they may remarry following their conversion.
拉瓦 问：在这里，这情形有什么理由要分辨的呢？
Rava asks: Here, in this case, what reason is there to distinguish?
即使他们不等，而她被发现怀了孕，孩子的父母是谁也很清楚。
Even if they do not wait and she is found to be pregnant, it is clear who the child’s parents are.
革玛拉答：这里也须分辨：在圣洁中种下的后裔，与不在圣洁中种下的后裔。
革玛拉解释：在这里也须分辨在圣洁中种下的后裔，即犹太父母所怀的孩子，与不在圣洁中种下的后裔，即外邦父母所怀的孩子。
The Gemara explains: Here, too, there is a need to distinguish between seed that was sown in sanctity, i.e., a child conceived by a Jewish parents, and seed that was not sown in sanctity, i.e., a child conceived by gentile parents.
拉瓦 另给等候的理由：这是贤哲的规定，恐孩子生下后被误认作母亲后夫之子，其实是前夫之子；他或会娶了同父的姐妹，或与同母兄弟之妻转房，误以为那人也是同父兄弟，而兄弟之妻的禁令只在有转房诫命时才解除，那诫命只及于同父兄弟。
拉瓦 给了等候的另一个理由：这是贤哲的规定，恐有孩子生下来，被误认为他母亲后夫的儿子，其实他是前夫的儿子。
Rava stated a different reason for the need to wait: It is a rabbinic decree lest a child be born and be incorrectly identified as the son of his mother’s second husband when he is fact the son of her first husband.
这可能使他娶了自己同父的姐妹，却不知两人的真实关系；或误以为同母的兄弟也是同父的兄弟，而与那兄弟的妻子完成转房。
This could result in him marrying his paternal sister, unaware of the true relationship between them, or consummating a levirate marriage with the wife of his maternal brother under the misconception that his maternal brother was also his paternal brother.
这是禁止的，因为不可与兄弟之妻同房的禁令，唯在有转房诫命的情形下才得解除，而那诫命只及于同父的兄弟。
This would be prohibited because the prohibition to engage in relations with one’s brother’s wife is waived only in the case where there is a mitzva of levirate marriage, which applies only to paternal brothers.
（续上）或母亲后夫死了，他被当作唯一的子嗣，便以为无转房之诫命，使母亲出去可嫁众人；或同母兄弟无后而死，他误以为是同父兄弟而行脱鞋礼，让那叔娶之妇嫁给外人。为免这些，贤哲规定妇人须等候再嫁。
或者，他母亲的后夫死了，他被当作那人唯一的子嗣，于是他使母亲出去，可嫁给众人，因为他误以为自己是亡者的子嗣，就以为没有转房的诫命。
Or in the event that his mother’s second husband died and he was assumed to be his only offspring, he would cause his mother to go out and be permitted to the general public because, under the misconception that he was the offspring of the deceased, he assumed that there was no mitzva of levirate marriage.
或者，他同母的兄弟无后而死，那兄弟的寡妇落到转房之境，他误以为自己是亡者同父的兄弟，便可能行 脱鞋礼，准许他心目中的 叔娶之妇 嫁给外人。
Or, in the event that his maternal brother died childless and the brother’s widow became subject to levirate marriage, under the misconception that he was the paternal brother of the deceased he might perform ḥalitza and permit his supposed yevama to marry a man from the general public.
为免这些问题，贤哲规定妇人再嫁之前须等候。
To avoid these problems, the Sages decreed that a woman must wait before remarrying.
拉夫哈纳尼亚 引巴拉伊塔质疑：凡贤哲禁止妇人嫁人或转房的，都是为防近亲禁婚而设的规条；唯独三个月的禁令，是为后裔着想。若照 拉瓦，一切都成了防近亲禁婚的规条，巴拉伊塔却不是这样说。
拉夫哈纳尼亚 引一则 《巴拉伊塔》 提出质疑：凡贤哲禁止妇人嫁人或转房的一切情形，我认定那禁令都是为防触犯近亲禁婚而设的规条；而在这里，论到三个月内不可嫁人的禁令，则是为后裔的益处而设的规条。
Rav Ḥananya raised an objection from a baraita: In all of those cases where the Sages prohibit a woman from marrying or consummating a levirate marriage, I identify that the prohibition is due to an ordinance instituted to prevent a violation of forbidden relations, and here, with regard to the prohibition against marrying within three months, it is due to an ordinance for the benefit of the offspring.
拉夫哈纳尼亚 解释这质疑：若 拉瓦 对三个月内不可嫁人之禁令的理解是对的，那么一切禁婚的情形都是为防触犯近亲禁婚而设的规条了。
Rav Ḥananya explains the challenge: And if it is so that Rava’s understanding of the prohibition against marrying within three months is correct, then all of the cases of forbidden marriages are due to an ordinance to prevent violation of forbidden relations.
可是这则 《巴拉伊塔》 表明并非如此。
However, the baraita indicates otherwise.
革玛拉为 拉瓦 辩护：巴拉伊塔说为后裔着想，意思是凭这禁令，后裔便不致撞上近亲禁婚。
革玛拉为 拉瓦 的见解辩护，解释这则 《巴拉伊塔》 可以照他的理解来读：《巴拉伊塔》 说这禁令是为后裔的益处而设的规条，意思是：凭着这禁令，后裔便不致撞上近亲禁婚的禁令。
The Gemara defends Rava’s opinion and explains that the baraita can be interpreted in a way that is consistent with his understanding: When the baraita says that this prohibition is due to an ordinance for the benefit of the offspring, it means that due to the prohibition the offspring will not encounter a prohibition of forbidden relations.
革玛拉细究三个月之数：只等两个月固然不行，因再嫁后七个月生的孩子，是前夫的九月之子，还是后夫的七月之子，便有疑问。
革玛拉分析三个月未满不可嫁人的禁令：她不可只等两个月就嫁人，这固然说得通，因为这样仍会生出疑问：她再嫁后七个月所生的孩子，是从受孕算起已满九个月、属前夫的后裔，还是只有七个月、属后夫的后裔。
§ The Gemara analyzes the prohibition against marrying before three months have passed: Granted, she should not wait for only two months and then marry, as this is still a case that could give rise to an uncertainty whether the child born to her seven months after remarrying is nine months old, i.e., counting from conception, and it is the offspring of the first husband, or whether the child is only seven months old and is the offspring of the latter husband.
那就让她只等一个月再嫁：八月之胎不能存活，七月、九月之胎能存活；再嫁后七个月生的，显然是后夫的七月之子；八个月生的，显然是前夫的九月之子。何须等三个月？
可是，就让她只等一个月再嫁好了；既然认定受孕后第八个月生的婴孩不能存活，第七或第九个月生的能存活，那么她再嫁后七个月生产的，这孩子显然是七个月的，属后夫的后裔；她再嫁后八个月生产的，这孩子显然是九个月的，属前夫的后裔。
However, let her wait only one month and then marry, and then, since it is presumed that a baby born during its eighth month since conception is not viable but a baby born during its seventh or nine month is viable, if after seven months since remarrying she gives birth, then the child is clearly seven months old and is the offspring of the latter husband, and if after eight months since remarrying she gives birth, then this child is clearly nine months old and is the offspring of the first husband.
那又何须等三个月？
Why, then, is there a need to wait three months?
答：即便再嫁后八个月生产，也可说是后夫的，也许她再嫁后过了一个月才受孕，那婴孩就只有七个月，所以能存活。
革玛拉解释：即便她再嫁后八个月才生产，也可以说这孩子是后夫的后裔，因为她也许再嫁后过了一个月才受孕。
The Gemara explains: Even if she gave birth after eight months since remarrying one could say that the child is the offspring of the latter husband, as perhaps she waited one month after remarrying and conceived only then.
如此，这婴孩只有七个月，这就说明了他为何能存活。
As such, the baby would be only seven months old, and that would explain its viability.
再问：那就让她等两个半月再嫁：再嫁后七个月生的，显然是后夫的七月之子；六个半月生的，显然是前夫的九月之子，因六个半月的婴孩不能存活。
革玛拉再问：那就让她等两个半月再嫁好了；她再嫁后七个月生产的，这孩子显然是七个月的，属后夫的后裔。
The Gemara asks further: But let her wait for two and a half months and then marry, as, if after seven months since remarrying she gives birth, then this child is clearly seven months old and is the offspring of the latter husband.
她再嫁后六个半月生产的，这孩子显然是九个月的，属前夫的后裔；因为若说他是后夫的后裔，他就只有六个半月，那样的婴孩不能存活。
And if after six and a half months since remarrying she gives birth, then this child is clearly nine months old and is the offspring of the first husband, because if one would suggest it is the offspring of the latter husband, in that case it would be six and a half months old, at which age it cannot survive.
革玛拉驳：即便六个半月生产，也可说是后夫的，因 玛尔祖特拉 说：纵然九月生产的必足九个月，七月生产的却可以月数不足。
革玛拉驳道：即便她再嫁后六个半月生产，也可以说这孩子是后夫的后裔，因为 玛尔祖特拉 说过：即便照那主张九个月生产的妇人不会在月数不足时生产、而必足满九个月的意见，七个月生产的妇人却可以在月数不足时生产，所以这婴孩实际上可能是六个半月生的。
The Gemara objects: Even if after six and a half months since remarrying she gave birth, one could say that the child is the offspring of the latter husband, as Mar Zutra said: Even according to the one who says that a woman who gives birth after nine months does not give birth after an incomplete number of months, i.e., she carries for a full nine months, nevertheless, a woman who gives birth after seven months can give birth after an incomplete number of months, and therefore it is possible that the baby was actually born after six and a half months.
这由论先知撒母耳出生的经文推出：「日子的节令一到，哈拿怀孕，生了一个儿子」；节令至少是两个，每个三个月，共六个月；日子至少是两天。可见他是六个月零两天生的。
这一点是从论先知 撒母耳 出生的经文推出的，如经上说：「日子的节令一到，哈拿怀孕，生了一个儿子」（撒母耳记上1:20）。
This fact is derived from the verse concerning the birth of Samuel the prophet, as it is stated: “And it came to pass, when the seasons of the days had come, that Hannah conceived, and bore a son” (I Samuel 1:20).
和合本作「哈拿就怀孕，日期满足，生了一个儿子」；革玛拉的讲法系于原文 תְקֻפוֹת הַיָּמִים 二字，和合本显不出，故照革玛拉读法译。
「日子的节令」是指多长的时间？
How much time is indicated by the phrase “the seasons of the days”?
「节令」一词最少是两个，而一年的每个节令都是三个月，这就是六个月。
The minimal sense of the word “seasons” is two, and since each season of the year is three months, that indicates six months.
「日子」一词最少是两天。
The minimal sense of the word “days” is two.
由此可以断定：先知 撒母耳 是六个月零两天生的。
Accordingly, one may conclude that Samuel the prophet was born after six months and two days.
革玛拉又提议：让她等一小段时日就嫁，待前一段婚姻结束满三个月时，察看她的身体是否显怀；显怀的，孩子必属前夫，因身孕三个月才显出来。
革玛拉又提议：那就让她等任何一小段不满一个月的时日就嫁人，待她前一段婚姻结束满了三个月，再察看她的身体，看是否明显怀了孕。
The Gemara suggests further: But let her wait any minimal amount of time, less than a month, and then marry, and then when three months after the end of her first marriage are complete, examine her body to see if she is noticeably pregnant.
她若显怀，那婴孩必定是前夫的后裔，因为身孕要到三个月才显出来。
If she is, then perforce the baby is the offspring of her previous husband because a pregnancy is not noticeable until three months.
拉夫萨夫拉 说：不可察看已婚妇人的身体，免得她们在丈夫面前蒙羞。革玛拉又提议：看她走路的样子，三个月后怀孕的妇人走路与别不同。
拉夫萨夫拉 说：这办法行不通，因为不察看已婚妇人的身体，免得她们在丈夫面前蒙羞。
Rav Safra said: This solution is not possible because one does not examine the bodies of married women so as not to shame them before their husbands.
革玛拉提议：那就从她走路的样子察看，因为三个月后，怀孕的妇人走路与没有怀孕的不同。
The Gemara suggests: But let her be examined through the way she walks, since after three months a pregnant woman walks differently than a woman who is not pregnant.
拉米·巴尔·哈马 说：怀了前夫之胎的妇人会刻意掩饰走路的样子，好让孩子被认作新夫之子，将来承受新夫的产业。可见这样的察看靠不住，少于三个月都无济于事。
拉米·巴尔·哈马 说：怀了前夫之胎的妇人会掩饰自己，故意照不显出身孕的样子走路，好让她的孩子被认作新丈夫的儿子，使孩子将来承受新丈夫的产业。
Rami bar Ḥama said: A woman who conceived from her previous husband would mask herself by purposefully walking in a manner in which her pregnancy will not be discerned, so that her child will be identified as the son of her new husband in order that her child will ultimately inherit her new husband’s property.
因此，这样的察看是靠不住的。
Therefore, it is impossible to rely upon a test of this kind.
总之，革玛拉已经表明：等候少于三个月都无济于事。
In summary, the Gemara has demonstrated that it would be ineffective to wait any less than three months.
问：确知她怀了孕的，等三个月的理由已不适用，何不让她立即再嫁？巴拉伊塔为何说：不可娶怀着别人孩子或哺育别人孩子的妇人，娶了就须休她，永不可复娶？
革玛拉问：在我们确知她已怀孕的情形下，等三个月的理由并不适用，就该让她立即再嫁。
§ The Gemara asks: In cases where we are convinced that she is pregnant, let her marry immediately, as the reason to wait three months does not apply.
那为什么一则 《巴拉伊塔》 教导说：男人不可娶怀着别人孩子的妇人，也不可娶正哺育别人孩子的妇人；他若违犯而娶了她，就因违犯禁令受罚，必须休她，永不可再娶回她？
Why, then, is it taught in a baraita: A man may not marry a woman who is pregnant with the child of another man, nor a woman who is nursing the child of another man; and if he transgressed and married her, he is penalized for violating the prohibition, and he must divorce her and may never take her back?
答：这是贤哲的规定，恐她再次受孕，原先的胎被挤成鞋底鱼的形状。问：那么妻子怀着他自己的孩子，也有同样的顾虑。
革玛拉解释：这禁令是贤哲的规定，恐她第二次受孕，原先的胎儿会被挤压成鞋底鱼的形状。
The Gemara explains: This prohibition is a rabbinic decree lest she become pregnant a second time and her original fetus will be deformed into the shape of a sandal fish.
革玛拉问：若是这样，即便他妻子怀的是他自己的孩子，也有同样的顾虑。
The Gemara asks: If so, even if his wife is pregnant with his own child, the same concern applies.
答：怀着丈夫孩子的妻子可以同房：照未成年女孩可用避孕软垫同房的意见，她也可用软垫；照未成年女孩可照常同房、上天会怜悯她的意见，她也照常同房，上天会怜悯她。
革玛拉答：她可以同房；若照那主张未成年女孩怀孕有危险、可用放在子宫口的避孕软垫同房的意见，那么怀着丈夫孩子的妇人也可用软垫同房；同样，若照那主张未成年女孩可照常同房、上天会怜悯她、免她遭遇不测的意见，那么在这情形下，怀孕的妇人也照常同房，上天会怜悯她。
The Gemara responds: She is permitted to engage in relations, both if one holds in accordance with the one who said that a young girl, for whom it is dangerous to become pregnant, is permitted to engage in relations using a contraceptive resorbent placed at the entrance to her womb, then also a woman pregnant with her husband’s child may engage in relations using a resorbent, and similarly if one holds in accordance with the one who said a young girl is permitted to engage in relations in her usual manner and Heaven will have mercy upon her and prevent any mishap, then in this case as well a pregnant woman should continue to engage in relations and Heaven will have mercy upon her.
革玛拉驳：怀着别人孩子的妇人，这两种办法同样可用：可用软垫，或上天会怜悯她。
革玛拉驳道：可是在这里，就是怀着别人孩子的妇人，这些办法也同样可用：若照那主张未成年女孩可用软垫同房的意见，在这情形下她也可用软垫；同样，若照那主张上天会怜悯她的意见，在这情形下上天也会怜悯她。
The Gemara objects: But here, too, in the case of a woman who is pregnant with the child of another man, these solutions could be employed: Both if one holds in accordance with the one who says that a young girl may engage in relations using a resorbent, in this case as well she may do so using a resorbent, and similarly if one holds in accordance with the one who says that Heaven will have mercy upon her, in this case as well Heaven will have mercy upon her.
革玛拉另给理由：是怕同房时的压迫伤及胎儿。问：自己的孩子也一样。答：是自己的，他会怜惜。问：别人的孩子他也会怜惜，谁都会小心不伤人命。
革玛拉为不可娶怀着别人孩子之妇的禁令另给理由：其实是因为同房时施加在胎儿身上的压迫，可能伤害胎儿。
The Gemara suggests a different reason for the prohibition against marrying a woman who is pregnant with the child of another man: Rather, it is due to the damage that could be caused to the fetus by the pressure applied to it at the time of intercourse.
革玛拉问：若是这样，即便他妻子怀的是他自己的孩子，也有同样的顾虑。
The Gemara asks: If so, even if his wife his pregnant with his own child, the same concern applies.
革玛拉解释：那是他自己的孩子时，他会怜惜，尽力不压得太重。
The Gemara explains: When it is his own child, he has mercy upon it and tries not to apply too much pressure.
革玛拉问：可是在这里，即便是别人的孩子，他也会怜惜；谁都必定小心，不伤害任何人命，会留意不压得太重。
The Gemara asks: But here, too, when it is the child of another man, he will have mercy upon it, as certainly one is careful not to cause harm to any human life and will be careful not to press down too hard.
革玛拉另给理由：寻常怀孕的妇人，孩子生下后便要哺育他……（下接叶四十二背）
革玛拉另给理由：其实，这禁令的理由是：寻常怀孕的妇人，孩子一生下来，她便要哺育他……
The Gemara suggests a different reason: Rather, the reason for the prohibition is that a typical pregnant woman is poised to nurse her child once it is born;