Talmud su Amos 8:78

Concerning them who hoard fruit,⁶To raise the price. raise the prices, make the ephah small and the shekel great⁷Cf. Amos 8, 5. and lend money on usury, Scripture declares, The Lord hath sworn by the pride of Jacob: Surely I will never forget any of their works.⁸ibid. 7. Cf. B.B. 90b (Sonc. ed., pp. 372f.).

Concerning them who hoard fruit,⁶To raise the price. raise the prices, make the ephah small and the shekel great⁷Cf. Amos 8, 5. and lend money on usury, Scripture declares, The Lord hath sworn by the pride of Jacob: Surely I will never forget any of their works.⁸ibid. 7. Cf. B.B. 90b (Sonc. ed., pp. 372f.).

A mourner is forbidden to do work¹Cf. M.Ḳ. 15b (Sonc. ed., p. 92) where by an interpretation of Amos 8, 10 and by the process of analogy this rule is arrived at. throughout the seven days²Cf. ibid. 21b (Sonc. ed., p. 135) where the reading is ‘the first three days’. See, however, Tosafoth ad loc., s.v. mikk’an, where it is explained that this refers only to a very poor man. [of mourning], he, his sons and daughters,³If they reside with him and are dependent upon him (Nachmanides). his male and female slaves and his cattle; and as he⁴The reading of GRA and H. is forbidden to do work, so too others are forbidden to do work for him.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father¹⁹⁰Gen.50:10.. Can you infer anything from before the giving of the Torah¹⁹¹And in any case the mourning organized by Josef could not have followed Jewish rules.? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary¹⁹²Lev. 8:35, quoted incorrectly.. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world¹⁹³Gen. 7:10. Gen. rabba 32(10).. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just¹⁹⁴Gen. rabba 32(10), Babli Sanhedrin108b. Methusela had Lemekh when he was 187, Lemekh had Noe when he was 182, and the Flood was in Noe’s year 600, which was Methusela’s year 969, the year of his death.. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you¹⁹⁵Lev. 10:7.. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead¹⁹⁶Num. 12:12.. She shall be locked away¹⁹⁷Num. 12:14.. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he¹⁹⁸R. Joḥanan accepts two contradictory explanations of one and the same verse. uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted¹⁹⁹Since a nazir must be pure, a vow of nazir made when the person either was impure in the impurity of the dead or having been declared absolutely impure in the impurity of skin disease is suspended until the person becomes pure. Only then may he start counting the thirty days of his vow. Babli Nazir 56a.. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended²⁰⁰Deut. 34:8. Gen. rabba 100(7).. “The days”, seven. “Of crying”, two. “Mourning”, thirty²⁰¹The duration of standard mourning.. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning²⁰²Am. 8:10. There is no proof from the Torah.. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight²⁰³And חג, biblically “holiday of pilgrim-age”, in Mishnaic Hebrew means “Tabernacles.” Babli 20a., also the days of mourning are eight? He answered him, the eighth day is a separate holiday²⁰⁴Ḥagigah 1:6, Note 151. Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information²⁰⁵When a relative is informed of a death long after it occurred and he has to observe some signs of mourning at that time only. Babli 20a.. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

There are Tannaim who switch²¹⁵In Mishnah 10 they exchange the names of RR. Yose and Meïr. The Mishnah in the majority of the Babli sources has R. Meïr instead of R. Yose and the Sages instead of R. Meïr, cf. Diqduqe Soferim Šabbat p. 73 Note ל. This is important for practice since R. Yose is the dominant authority.. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah²¹⁶He confirms the attributions in our Mishnah text.. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite²¹⁷Babli 67a, Ḥulin 77b.. ²¹⁸Babli 67a/b. Tosephta 7:2,3,10. The identification of the formulas of incantation must be tentative; in no case is it clear in which language they are formulated. We follow the discussion of S. Lieberman in Tosefta ki-Fshuṭah Šabbat pp. 92,93,96.
There seems to be no good explanation of the term דרגי דרגיבת of the Leiden ms. But the remark of R. Jehudah suggests athat in the version of G דַגֶנת דַרגֶנֶת one should read דַגֶנת דַגֶנֶת “make grain, make grain” as a charm when sowing grain.
It is conjectured that the expression דונו דני is Greek and refers to the magical practice of binding somebody by spells (either that he cannot move, e. g. Sanhedrin 7:19 Notes 371–375, or becomes impotent, Notes 377–381) or one could read δέννω [τὸν] δεῖνα “I am binding X”.“דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands²¹⁹1S. 8:4.. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan²²⁰Am. 8:14.. No no²²¹Following M. Herschler one should read with two Tosephta mss. לא לא. In a situation which could represent an unlucky omen one should not say no, no as to counteract. (The Babli, Pesaḥim111 a, recommends reciting an appropriate propitious verse.) In the quote from Job one has to read לָאֵל as לָא אֵל “no god”, cf. Nedarim 1:4 Note 157 where לָא = לַחוּלִין חוּלִין., because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways²²²Job 22:14..”