Tafsiran yang Mengutip untuk Zakharia 12:1

ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.

To your points of silver: Oral Torah is emanated from the written and it sustains her, just as the spirit upholds the body. Thus written Torah has been compared to points [nekudot], since the vowels [nekudot] function among the consonants like the spirit in the body, as our sages say.⁵⁵See Ecclesiastes Rabbah 8:11, where R. Haninah interprets Zach. 12:1 “God created [yatzar] humanity’s spirit within it” as meaning that the spirit has been tied or bound up within the body in order to animate. See Chavel (cited on page 10 of the editor’s note above), note 39 ad locum. Both Torahs, oral and written, were given through the shekhinah as they state in the Midrash to Psalms, “The Lord gives a command; the women who bring the news are a great host” [Ps. 68:12].⁵⁶Concerning this verse, the Midrash states: “As for the Holy One, blessed be He, His name and might, when He declaims in enunciated speech, the sound is divided into seven voices.” Divine speech creates the cosmogenerative septet ranging from ḥesed to the shekhinah. However, it only becomes audible, giving rise to the differentiated cosmos and producing prophetic discourse through the aegis of the shekhinah, the final rung in the chain of divine being. From here it is clear that the innermost voice was not differentiated and rendered audible until it reached the end of the chain of emanation, the tenth sefirah.
Of this Scripture says: “They dance about, dance about; the beautiful one of the house divides the spoils” [Ps. 86:13].
Now you have to know that which is taught in the Tractate Berakhot⁵⁷b. Berakhot 6b.: “Whoever partakes of a wedding-feast and does not make the bridegroom rejoice transgresses five ‘voices,’ as Scripture says: ‘The voice of gladness, the voice of joy, the voice of bridegroom and the voice of bride, a voice saying “Praise to the Lord”’ [Jer. 33:11], and so forth. And if one does give joy to the bridegroom, what is his reward? He attains Torah, which was given with five ‘voices,’ as its says: ‘It was morning on the third day and there were thunderings⁵⁸The term for “thunder” and “sound” throughout this passage is kol, the same as “voice” in the Jeremiah passage. The thunderbolts are the “voice” of God as Torah is given. From the reading of the Jeremiah passage it appears that the five “voices” are the five lower sefirot from tiferet to malkhut, or from bridegroom to bride. … and the sound of the shofar …’ [Exod. 19:16]. ‘There was the sound of the shofar … and God responded in thunder’ [Exod. 19:19].” Is it true that there are five? Does it not also say: “And all the people saw the thunderbolts?” [Exod. 20:18].⁵⁹This might mean there were six or seven, thus breaking the parallel of five (wedding shouts) to five (Torah-sounds). Sinai is frequently depicted in the Midrash as the marriage of God and Israel. Those had already occurred previously.
Here they spoke of five voices. But we have also noted seven voices, those mentioned by King David in the Psalm [29]: “Render unto the Lord, O sons of gods!” Our sages have said that the divine Word was divided into seven voices.⁶⁰Shemot Rabbah 28, end.
In the Mekhilta [to Exod. 15:26] it says: “If you surely listen to the voice of the Lord your God.” These are the ten commandments, given from mouth to mouth by ten voices.
Now you attune your ear and listen to my words, so that the words of the sages be fulfilled. That which Moses and all Israel attained on that occasion, when they saw eye to eye, was only five voices, no more. That is why they forced Rabbi Helbo to admit that “And all the people saw the thunderbolts” referred to previously heard voices. These five are the totality. Moses asked to attain more, but was not answered. These five voices contain all seven extensions of space.⁶¹North, east, south, west, up, down, and inward. These will be associated below with the seven lower sefirot. From them are derived the seventy divine names that are appointed over the seventy nations. Together with the innermost voice they comprise seventy-one. That innermost voice split [into seventy] as it addressed the seventy nations. Every nation heard the Word, and that is the “great voice that did not cease” [Deut. 5:19]. All this is compared to a hammer, whose power is one but which fragments the rock into multiple pieces. So the totality of all is five voices, their specification is seven, except for the innermost voice, parallel to the singular nation. Of this it says: “A great voice that did not cease.” But the one who refers to ten voices holds fast to the highest total, that of the ten sefirot. All these lead in the same direction, having been “given by a single shepherd” [Eccles. 12:11].

ויהי המקריב ביום הראשון נחשון בן עמינדיו, “The prince who brought his offering on the first day was Nachshon son of Aminadav of the tribe of Yehudah.” As mentioned previously, the tribe of Yehudah usually is found in the lead, in the matter of the flags, the tribal offerings, warfare, and even distribution of the land of Israel (Joshua chapter 15). In the future, during the period of the ultimate redemption, the tribe of Yehudah will again be in the forefront (Zecharyah 12,1).
There is what appears to be a grammatical anomaly when the Torah describes the offering of Nachshon with the word וקרבנו, “and his offering,” whereas the offerings of all the other princes are introduced with the word קרבנו, “his offering.” We would have expected the reverse seeing that Nachshon’s offering did not follow the offering of anyone before him. The Torah used the extra letter ו as a veiled warning to that tribe or individual not to consider the fact that he had been the first in that procession of princes as something to boast about. On the other hand, the way the Torah describes the offering of each of the other princes could allow each one to think that his offering had been the first of the string. This idea is reinforced by the absence of the title נשיא, prince, in connection with Nachshon, whereas each of the other princes has his title mentioned alongside his name.