לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ׃ (ס)
Karena itu Aku akan memberikan kepadanya bagian bersama orang-orang besar, dan bersama orang-orang perkasa ia akan membagi rampasan, sebab ia telah mencurahkan jiwanya sampai mati dan ia terhitung di antara para pelanggar. Padahal ia menanggung dosa banyak orang, dan ia memohon bagi para pelanggar.
Or HaChaim
When viewed in this light we can understand the statement of our sages that by reciting the benediction over wine on the Sabbath one becomes a partner to G'd in His creation of the universe (Shabbat 119). At first glance these words appear very forced. Who has ever heard of man becoming a retroactive partner in G'd's handiwork, something that He had long since completed? Besides, the act of reciting this paragraph from the Torah does not appear to be such a world-shaking effort that it would qualify us to become G'd's "partners!" What is the source of the statement in the Talmud? If the sages meant that the reward for reciting Kiddush is so great, should it not be awarded in public such as longevity, wealth, and physical prowess being granted to Sabbath-observers?
Kli Yakar
And I say to explain the words of Rabbi Yochanan regarding the mutual responsibility, that all Israel became guarantors for one another, to the extent that every individual bears [the responsibility] for the sin of the many, and this is something that the public cannot endure. Therefore, Rabbi Yochanan cried when he reached this verse, And it will be when many evils find him (Deuteronomy 31:17), because the word him [oto] seems superfluous, as it could have said, “And it will be when many evils find-him,” as stated above, and many evils will find-him. Rather, with the word him, it points specifically to the individual who will bear the evils, namely the sins of many groups, as it is written And he bore the sin of many (Isaiah 53:12). And the reason it uses the feminine term rabot [many] is because every sinner becomes weak like a woman, as Moses said, “You have weakened my strength like a woman,” as Rashi explains in Parshat Va’etchanan (5:24) on the verse And you [in the feminine form] shall speak to us.
Rashi
ותער AND SHE EMPTIED — It means “pouring out”. It occurs in this sense many times in the Mishna; e. g., (Avodah Zarah 72a), “He who pours (הטערה) from one vessel into another”, and we find it again in a similar sense in Biblical Hebrew: (Psalms 141:8) “O pour not out (תער) my soul”, and (Isaiah 53:12) “Because he poured forth (הערה) his soul unto death”