三段 《巴拉伊塔》 各合一说：许号不许 羊角号 者从 拉比犹大，两样都许者从 拉比西缅，两样都禁者从 拉比尼希米。
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给孩子喂水。
to a child.
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因为 羊角号 的口是弯的，人可以慢慢倒出少许水来。
Because the mouth of a shofar is bent, one can pour a little water at a time.
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若是这样，会众公有的 羊角号 也一样可以用来给穷人的婴孩喂水——那孩子的口食本是会众供的。
If so, a shofar belonging to the community is also suitable to feed water to a poor infant whose sustenance is provided by the community.
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再者，另一段 《巴拉伊塔》 里所教的「羊角号 可以挪，那几支号也可以挪」，与前面所教「挪 羊角号 与挪号有别」那一句正相碍。
And furthermore, that halakha which was taught in a baraita: Just as one may move the shofar, so too one may move the trumpets, is contrary to that which was taught previously that there is a difference between moving the shofar and moving the trumpet.
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那一段 《巴拉伊塔》 是依哪一位的意思呢？
In accordance with whose opinion is that baraita?
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倒是这样：这不难。可以说这三段 《巴拉伊塔》 各合论这几条 哈拉哈 的三样意思。
Rather, this is not difficult, as it can be explained that these three baraitot correspond to the three opinions with regard to these halakhot.
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这一段——许挪 羊角号 而不许挪号的——是依 拉比犹大 的意思：他主张安息日这几样东西仍适用禁动之律，凡器皿只有禁用的一途，便不可挪。
This baraita, which permits moving the shofar but not the trumpet, is in accordance with the opinion of Rabbi Yehuda, who holds that the laws of set-aside apply to these items on Shabbat and one may not move a utensil whose only function is prohibited.
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号既在安息日没有可许的用处，就不可挪。
Since a trumpet has no permitted use on Shabbat, it may not be moved.
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至于 羊角号，可以拿来给孩子喂水，所以许人挪。
On the other hand, one is permitted to move a shofar, which can be used to feed a child.
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那一段——羊角号 与号都许挪的——是依 拉比西缅 的意思：他主张安息日这一类器皿并不适用禁动之律。
And that baraita, which permits moving both a shofar and a trumpet, is in accordance with the opinion of Rabbi Shimon, who holds that the halakhot of set-aside do not apply to utensils of this kind on Shabbat.
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还有一段——羊角号 与号都不许挪的——是依 拉比尼希米 的意思：他主张凡器皿的正用在安息日是禁的，纵为可许之事也不可用它。
Whereas this other baraita, which prohibits moving both a shofar and a trumpet, is in accordance with the opinion of Rabbi Neḥemya, who holds that one may not use a utensil whose primary function is prohibited on Shabbat, even for a permissible purpose.