Tafsiran yang Mengutip untuk Yehezkiel 21:17

nicht musizieren. So nach Maimunis Mischnakommentar z. St. Nach Raschi heisst מספקין: mit den Händen auf die Hüften schlagen (vgl. Jer. 31, 19 [l8] und Ez. 21, 17). Nach Jeruschalmi bezeichnet sowohl מטפחין als מספקין das Zusammenschlagen der Hände, dieses aber als Gebärde des Zornes (vgl. 4. B. M. 24, 10), jenes dagegen als Ausdruck des Behagens.

Not Passhur did the Lord call your name, etc. Your name was not called Pashhur except for this matter, that is to say: פָֹשַח ֹשָחוֹר, cut off and black like “a tree that was cut off (נִפְֹשַח)” (Shevi’ith 4:6, Orlah 1:5). Also (Lam. 3:11), “And He cut me off (וַיִפַֹשְחֵנִי).” And so he said to him, Not Pashhur did He call your name, for the expression of Pashhur means a great man and the son of nobles, Pashhur. ‘Pash’ denotes expansion and ‘hur’ nobility. But for this reason your name was called Pashhur, Pashah shahor. ‘Pashah’ means ‘cut off,’ and ‘shahor’ means ‘black.’ Another explanation. ‘Pashah sehor.’ Many will be around you to slay you. Now according to this explanation, מָגוֹר is an expression of gathering, like (Ezekiel 21:17) “Gathered (מְגוּרֵי) to the sword.”

ויספדו שם מספד גדול וכבד מאד. There are 9 different kinds of eulogy. They are:מספד, נהי, צעקה,היליל, נידה, מרזח, קינים, הגה, והי. All these expressions are documented in Scripture. The expression מספד (as here) occurs in Kings I 13,30 ויספדו עליו הוא אחי, “they lamented over it, saying: “alas” my brother.” The word נהי meaning eulogy, appears in Jeremiah 9,18, whereas the expressions צעקה and היליל meaning different types of eulogy occur in Ezekiel 21,14. The expression נידה occurs in Jeremiah 48,17 also meaning eulogy. The word מרזח is used in this sense in Jeremiah 16,5, whereas קינים occurs in that sense Ezekiel 2,6. When the Torah here uses the expression מספד גדול, a great mourning, the meaning is that the various types of eulogies to which we have referred were all used on that occasion. Basically, the Torah teaches that nine different groups of people all participated in the funeral cortege for Yaakov and each made its particular contribution to eulogising and demonstrating their appreciation of the contribution this man had made to mankind, not only to his family. A eulogy is a register of the positive contributions made by the deceased during his lifetime. An example of such a eulogy are the words spoken about King Sha-ul and his son Yonathan by King David: in Samuel II 1,23: הנאהבים והנעימים בחייהם ובמותם לא נפרדו, “who were beloved and pleasant and even in death refused to be parted from Him.” A properly composed eulogy contains elements describing the personal relationship between the survivor and the deceased such as David saying of Yonathan in that same chapter: צר לי עליך אחי יהונתן, “my brother Yonathan you were most dear to me, your love was more wonderful to me, more than the love of women.” King David also taught us something about a eulogy even for people who not always saw eye to eye with the one eulogising him, i.e Avner, at one time almost David’s arch enemy. Nonetheless, in Samuel II 3,33 David proclaims: “Should Avner have died the death of a churl? Your hands were not bound, your feet were not put in fetters; but you fell as one falls before treacherous men!” These examples teach that when eulogising one has to list the good people did, their contributions to life generally, emphasising that with the death of the deceased the survivors have been deprived of those values the deceased stood for. The prophet Ezekiel was even instructed by G’d to eulogise the city of Tzor (Tyre), (Ezekiel 27,2-3) although the major part of that eulogy bemoaned the abuse made by those people of the gifts and luxuries they had enjoyed thanks to G’d’s largesse. The exploits of these people are extolled in spite of their not finding favour in the eyes of the Lord. In verse 27 of that eulogy the fact that all these people, G’d’s creatures, were swept away in the prime of their lives is bemoaned. [The prophet Ezekiel did not say “good riddance.” Ed.] In Moed Katan the Talmud elaborates on the eulogy over the passing of Rabbi Pedot, the speaker commencing with describing the very day on which the sage died as a day which is difficult for the entire Jewish people, as difficult as the day when the sun set on the land of Egypt. This was a reference to Amos 8,9 “Shall not the earth shake for this, and all that dwell in it mourn? Shall it not all rise like the Nile, etc., etc.? I will make the sun set at noon, I will darken the earth on a sunny day, I will turn your festivals into mourning, and all your songs into dirges.” The demise of the power of Egypt was, of course, no reason for the Jewish people to mourn, but it was a reason for all the nations who considered Egypt as their patron to do so. There is sort of a formula of how the president of the Sanhedrin has to be eulogised, [to ensure one is not guilty of being remiss in eulogising him sufficiently, a grave sin. Ed.] Part of the formula contains the words: “the finest spices have been buried in the earth (where they cannot give off their fragrance) a man who knew all about the most intricate parts of Torah law such as the various skin eczemas, etc. and ritual impurities connected with oholot, a man able to remove any doubts which bothered Torah scholars of lesser stature. Someone able to explain all manner of hidden depths contained in the Torah.” The mourner continued to liken the deceased to the most outstanding judges in Israel such as Othniel. [The above is an example of a eulogy worthy of the name. Ed.]

there is fear Heb. מגור. Another explanation: An expression of gathering. Comp. (Ezekiel 21: 17) “Gathered (מגורי) to the sword.” And in this manner Jonathan renders it.