Talmud su Genesi 50:44

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.

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.³²⁴Gen. 50:7.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.³²⁵Ex. 13:19.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley³²⁶Deut. 34:6. Another tradition, Sifry Num. 32, in the name of R. Ismael counts this verse as one of the three instances where אוֹתוֹ does not mean “him” but “himself”..” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.³²⁷Is. 58:8.”

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. ³²⁸Gen. rabba 100(7). Rebbi Isaac said: The glory of the Lifegiver of the Worlds³²⁹The Sephardic pronunciation חַי follows Maimonides (Hilkhot Yesode Hatorah 2:9). Ashkenazic pronunciation follows the Biblical חֵי (Dan. 13:7). The Worlds are this world, the World to Come, and all other possible worlds He created. was with them. It is written: “They came to the threshing place of the brambles.³³⁰Gen. 50:10.” ³³¹The same question, in the framework of a different sermon, in the Babli, 13a. Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.³³²Gen. 50:11.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted³³³As a sign of mourning, to stay in their houses.. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders³³⁴Also a sign of mourning, not to appear in their togas.. The rabbis said, they stood up³³⁵They translate “the inhabitants of the land” as: “those sitting on the earth”.. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. ³³⁶The entire paragraph is a sermon in honor of the local burial society. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. ³²⁸Gen. rabba 100(7). Rebbi Isaac said: The glory of the Lifegiver of the Worlds³²⁹The Sephardic pronunciation חַי follows Maimonides (Hilkhot Yesode Hatorah 2:9). Ashkenazic pronunciation follows the Biblical חֵי (Dan. 13:7). The Worlds are this world, the World to Come, and all other possible worlds He created. was with them. It is written: “They came to the threshing place of the brambles.³³⁰Gen. 50:10.” ³³¹The same question, in the framework of a different sermon, in the Babli, 13a. Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.³³²Gen. 50:11.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted³³³As a sign of mourning, to stay in their houses.. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders³³⁴Also a sign of mourning, not to appear in their togas.. The rabbis said, they stood up³³⁵They translate “the inhabitants of the land” as: “those sitting on the earth”.. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. ³³⁶The entire paragraph is a sermon in honor of the local burial society. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

³³⁷Line 1 in the editio princeps. This sermon is an appendix to the preceding one; also found in Gen. Rabba 100.Rebbi Abbahu said, these seventy days between letters and letters³⁷⁸Between Haman’s letters on Nisan 13 (Esth. 3:12) and Mordokhai”s letters of Sivan 23 (Esth. 8:9). If the months are alternatingly of 29 and 30 days, there are exactly 70 days between the dates. correspond to the seventy days in which the Egyptians performed kindness with our father Jacob³⁷⁹Gen. 50:3..

Rabban Simeon b. Gamaliel said: Great is peace, for we find that the tribes⁵³i.e. the sons of Jacob. reported an untrue statement in order to maintain peace between Joseph and his brethren; as it is stated, And they sent a message unto Joseph, saying: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren and their sin,⁵⁴ibid. L, 16. but we do not find that [Jacob] had given them any such command.⁵⁵Cf. Yeb. 65b (Sonc. ed., p. 437).

The generation of the desert will not be granted eternal life, and will not even be given a trial, as it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Psalms 95:11), “Those who I swore, in My anger, would never come to My resting place.” These are the words of Rabbi Eliezer.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (Psalms 50:5), “Gather to Me My devotees, who made a covenant with Me over sacrifice.” [Rabbi Eliezer] said to him: Accept my interpretation. For if not, how can you explain the words, “Those who I swore, in my anger”? [Rabbi Yehoshua] replied: These are the spies, and (all) the wicked people of that generation.
Then Rabbi Yehoshua asked: So what do you do with the verse, “Gather to Me My devotees”? [Rabbi Eliezer] said to him: That refers to Moses and Aaron, and all the devotees of that generation from the Tribe of Levi.
Others responded: [But in Numbers 14:35, above,] how do you know the word “there” is referring only to the wicked, and not to the righteous? Didn’t it already say (Genesis 49:31), “There they buried Abraham, and Sarah his wife”? And it also says (Genesis 50:5), “In my grave, which I prepared for myself in the land of Canaan, there shall you bury me.” And it also says (Numbers 20:1), “And Miriam died there, and was buried there.” [And what’s more (Numbers 33:38), “Aaron the priest went up…and died there.”] And it also says (Deuteronomy 34:5), “And Moses, the servant of the Eternal, died there in the land of Moab, by the word of the Eternal.”
Rabbi Yosei HaGalili said: They will not be given a trial! For it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Deuteronomy 21:4), “There, by the stream, they shall break the calf’s neck.” Just as we have the word “there” in the case of the calf whose neck is broken, which dies and never leaves that place, so too, the word “there” in the case of those who died in the desert indicates that they will die and never leave that place.
(And others say: They will be given a trial! It is about them that the verse speaks (Jeremiah 2:2): “Go and call to the ears of Jerusalem and say…[I will remember as a kindness the devotion of your youth].”)