Comentario citado sobre Zacarías 14:3

And the Lord shall first save the tents of Judah Before the inhabitants of Jerusalem come out of the city, they shall have a salvation - to return to their tents and to their homes - and afterwards the salvation shall come to the inhabitants of the city. That is the salvation concerning which it is stated (14:3): “And the Lord shall go forth and wage war.”

A moral-ethical approach to this whole paragraph sees it as describing Israel's exile. According to the Zohar the Gentiles are viewed as a צרעת infesting Israel, and dominating them by means of this plague. The plague of צרעת is viewed a "surrounding or encircling" the Israelites bodies. You will also find statements by our sages that even in Egypt Israel's redemption was only possible because they did not indulge in לשון הרע, bad-mouthing each other. This compliment is based on Exodus 3,22 where the Israelites are told that they should ask their neighbours to lend them silver and golden trinkets something they did not do until 12 months later in Exodus 11,2. They were able to contain themselves during all this time without taunting their Egyptian neighbours during this entire period. No single sin results in as much alienation between man and his Maker as the sin of לשון הרע, careless and even defamatory use of one's tongue. This is why the Torah wrote: זאת תהיה תורת המצורע, referring to the Jewish people which had become victimised by this affliction. The words ביום טהרתו imply that Israel is to purify itself by refraining from the sin of לשון הרע and all that it involves. The word הכהן in the sentence והובא אל הכהן refers to G'd. Having previously been alienated from its G'd, the repentance of the Jewish people will once again bring it close to Him (compare Zohar based on the verse in Isaiah 57,19: שלום שלום לרחוק ולקרוב, "Peace, peace to the far and subsequently near.") Following this reconciliation, G'd is described in Zachariah 14,3 as "going out to fight the nations of the world." This is alluded to here by the words ויצא הכהן אל מחוץ למחנה, that G'd had left the camp of the שכינה, i.e. the land of Israel, to a place of impurity to which the Israelites were exiled due to their sins. וראה הכהן והנה נרפא הנגע and as soon as G'd sees that the sin which was the cause of the plague (the exile under the dominion of the Gentiles) has been healed,

ה' ילחם לכם, “Hashem will fight on your behalf!” It is known in kabbalistic circles that the attribute of Justice fights wars and dries out the sea. Why then did Moses mention the attribute Hashem in this verse? It was to teach that even in the execution of this great miracle the attribute of Hashem was also involved. At first glance it appears as if the attribute of Justice was stretched out over the Egyptians from one end of the sky to the other (figuratively speaking) and was bent on their total destruction as we know from verse 28 that “not one of them survived.” Nonetheless we find an involvement of the attribute of Mercy such as the fact that these people were interred (compare 15,12 תבלעמו ארץ), i.e. that the earth covered their remains. They did not simply disintegrate as did the people who died during the deluge.” Whenever the Torah speaks of G’d’s “right hand,” such as in Exodus 15,6 this is a reference to the attribute of Mercy. What was true in the past will also hold true in the future after the final war of Gog and Magog of which we are told that “G’d goes out and battles all these nations assembled against the Jewish people” (compare Zecharyah 14,3). No doubt that verse speaks of the attribute of Justice. In spite of this, we find even there an involvement of the attribute of Mercy as the prophet describes in detail the interment of the remains of the fallen Gentiles in that war (Ezekiel 39,11). “It will be on that day that I (Hashem) shall assign to Gog a burial, etc. etc.”