Tafsiran yang Mengutip untuk Yehezkiel 33:24

One can explain this Midrash (regarding Rabbi Ishmael’s hermeneutics) in the following fashion: The word nachnu appears four times in the biblical text: “All of sons of one man are we (nachnu)” (Gen. 42:11); “For what are we (nachnu) that you should incite complaints against us?” (Ex. 16:7); “We (nachnu) shall cross over, armed before the Lord,” (Num. 32:32); and “For we (nachnu) have sinned and transgressed,” (Lament. 3:42) This is the meaning of this linguistic tradition: When Israel saw the Egyptians behind them, it is written: “They were frightened and the Israelites cried out to the Lord.” (Ex. 14:10) Moses answered them: “Do not be afraid.” (Exodus 14:13) Then the Israelites answered: ‘For (nachnu) we have sinned and transgressed,’ just like the Egyptians, therefore, ‘What are we’ that we should be saved from them? Moses then answered the people of Israel ‘All sons of ONE man are we’ – the one is Abraham, who is called “one:” “Abraham was ONE, and he inherited the land…” (Ezekiel 33:24) Therefore, said Moses, ‘We (nachnu) shall cross over, armed before the Lord.”

A Midrashic approach based on Vayikra Rabbah 29,7 understands the verse in terms of the patriarchs, suggesting that G’d is telling us that if we want to be found deserving when examined by G’d, our relationship to our patriarchs is the key. The words באחד לחודש is reminiscent of Avraham who was one of a kind as we know from Ezekiel 33,24 אחד היה אברהם, “Avraham was only one man.” The words זכרון תרועה are a reference to Yitzchak, whereas the words מקרא קודש, “a holy convocation,” are a reference to Yaakov. What the Midrash means is that the shofar blasts of Rosh Hashanah, i.e. the blasts of the teruah, are an allusion to certain attributes. Just as the attribute of fear pervading the celestial regions is surrounded by the attribute of Mercy, so our teruah sounds which are fear-inspiring are preceded and followed by the sounds known as tekiah, to parallel what occurs in heaven. Were this not so the earth would collapse completely as soon as G’d would commence sitting in judgment of mankind. If we would only blow the תרועה sounds this would be heresy of the first order, [i.e. as if we denied the presence of the attribute of Mercy. Ed.] Keeping this in mind we can understand that what is written here means that the Day of Judgment is the Day of the Teruah which is surrounded by the attribute of Mercy, called here זכרון. Having understood this it follows that the meaning of the words זכרון תרועה is equivalent to שופר תרועה and יום תרועה. (Compare 25,9 and Numbers 29,1 respectively).

A Midrashic approach based on Vayikra Rabbah (30,10): the words פרי עץ הדר are a reference to Avraham. The words כפת תמרים are a reference to Yitzchak, whereas the words ענף עץ עבות are a reference to Yaakov. The words ערבי נחל are a reference to Joseph. We need to understand this Midrash along the following lines: The Torah mentioned the word פרי, i.e. fruit in the singular thereby hinting that it was Avraham who paved the way for recognition of G’d as the “One” and only Creator. He spread the idea, i.e. his words bore fruit. The Torah cites proof of this at the beginning of Parshat Lech Lecha (Genesis 12, 5) crediting both Avram and Sarai with having “made” נפש souls, i.e. converting people to monotheism already while they were in Charan and before they moved to the land of Canaan. Furthermore, as we already mentioned, Avraham is referred to in Ezekiel 33,24 as אחד היה אברהם, “unique was Avraham, singular.”
The word עץ, tree, in our verse of פרי עץ הדר refers to a unique feature about Avraham. Just as a tree stops giving fruit when there was no supply of water for its roots but is able to revive itself when provided with water, so Avraham, who had despaired of producing biological offspring and had “dried out,” was rejuvenated and sired a son at one hundred years of age. This is part of what the sages (Baba Metzia 86) had in mind that until the advent of Avraham the concept of old age was unknown. People had not been able to distinguish father and son from their exterior appearance as they looked as if both were of the same age. Avraham was granted the appearance of “old age,” so that henceforth one could distinguish (and honour) the aged on the basis of their appearance even if one did not know the individual in question personally. This is what the Torah (Genesis 24,1) had in mind when it wrote: ואברהם זקן בא בימים, “Avraham had become aged, advanced in years.” We have another verse in Proverbs 20,29 where Solomon elaborates on what the Torah wrote about Avraham. He says: והדר זקנים שיבה, “the majesty of old men is their gray hair.”
The words כפות תמרים refer to Yitzchak seeing he had been bound, כפות, (on the altar). The word תמרים is related to תימרות עשן, “columns of smoke,” mentioned in Song of Songs 3,6 i.e. an allusion to the smoke rising from the remains of the sacrificial animal. He has always been compared to an “unblemished burnt-offering” in our history.
The words ענף עץ עבות are a reference to Yaakov; just as the stem of the myrtle is surrounded by leaves, so Yaakov was surrounded by his sons, the twelve tribes.
The words ערבי נחל refer to Joseph. Just as a willow, after a period of being full of juices shrivels and dries out, so Joseph after a brilliant youth as second in command to Pharaoh the mightiest King of his time, experienced the loss of his legendary father, losing the source of his inspiration. He “dried out,” i.e. he died earlier than his brothers who were senior to him in years. The point that the Midrash wants to make is that when we perform the commandment of taking the four species of plants and waving them in all directions we should remind G’d of the merit of these patriarchs so that their merit will assist us in securing the beneficial rainfall required for the year which has just commenced. Even Moses used to preface his prayers by asking G’d to remember the merits of the patriarchs, such as in Exodus 32,13.