Tafsiran yang Mengutip untuk Zakharia 13:1

THAT IT GIVE FORTH ITS WATER. The meaning thereof is that a large amount of water should immediately spring forth, just as it is said, and water came forth abundantly,¹⁴⁷Further, Verse 11. for the term “giving” denotes abundance, as in [the verses]: and the Land shall ‘give’ her produce, and the trees of the field shall ‘give’ their fruit;¹⁴⁸Leviticus 26:4. For as the seed of peace, the vine shall ‘give’ her fruit, and the Land shall ‘give’ her increase, and the heavens shall ‘give’ their dew.¹⁴⁹Zechariah 8:12. In all these [verses] He was promising them abundance. And so, it is written, [Behold, He smote the rock, that waters gushed out], and streams overflowed.¹⁵⁰Psalms 78:20. Now the meaning of ‘its’ water [that it give forth ‘its’ water] is not like [the Land] shall give ‘her’ produce, and [the trees] shall give ‘their’ fruit, since it is not in the nature of a rock to have water in it. But its meaning is [that it will give forth] the water which will come out of it, for when G-d turns the flint into a fountain of waters,¹⁵¹Ibid., 114:8. so that they are [contained] in it and come forth out of it, the waters may [indeed] be called ‘its’ water. Similarly, and He will bless ‘thy’ bread, and ‘thy’ water;¹⁵²Exodus 23:25. ‘his’ bread shall be given, ‘his’ waters shall be sure.¹⁵³Isaiah 33:16. He stated it in this way [that it give forth ‘its’ water] in order to inform us that the waters will come forth from the very rock itself, not from the ground beneath it, as occurs naturally in the case of many fountains; but [these waters] will come forth from the middle of the rock. And so it is written, Who turneth the rock into a pool of water, the flint into a fountain of waters.¹⁵¹Ibid., 114:8. He repeated a second time [in this verse], and thou shalt bring forth to them water, meaning that “while you [Moses] are still there, you should bring them forth water from the rock, so that they should all see it gushing forth.” SO THOU SHALT GIVE THE CONGREGATION AND THEIR CATTLE DRINK. [This means] that “you should command them to drink from it in your presence.” All this was for the purpose of publicizing the miracle. In the actual event, [however], it is not mentioned that “he gave the congregation and their cattle to drink;” instead, it says, and the congregation drank, and their cattle,¹⁴⁷Further, Verse 11. because owing to their great thirst, as soon as they saw water gushing out in abundance, they fell upon the river and drank.
Now according to the opinion of our Rabbis about Miriam’s Well,¹⁵⁴This was a moving well in Miriam’s merit which accompanied the Israelites throughout their forty year’s journeys in the desert. “When Miriam died [as mentioned here in Verse 1] the well was taken away.” (Taanith 9a). Hence the crisis of the lack of water. See also Vol. II, pp. 240-241, and Note 436 ibid. this rock [in Kadesh] is the same flint which was in Horeb;¹²⁴Exodus 17:6. therefore they explain [that the expression] ‘its’ water [in that it give forth ‘its’ water] refers to the water which it used to give, for now as a result of Miriam’s death the fountain ceased [and was only restored in the merit of Moses and Aaron].¹⁵⁵Taanith 9a. When Aaron died it continued in the merit of Moses. For when our Rabbis speak of Miriam’s Well, they mean that there was always a miraculous well,¹⁵⁶Ramban here appears to be referring to the tradition mentioned in the Mishnah in Aboth 5:9 that ten things were created in the twilight of the eve of the first Sabbath, amongst them “the mouth of the well.” It was this well which appeared wherever G-d wanted it to, as explained further on. a fountain of living waters,¹⁵⁷Jeremiah 2:13. flowing wherever it was His Will. Thus He caused it to come up for Ishmael in the wilderness of Beer-sheba.¹⁵⁸Genesis 21:14; 19. In Pirkei d’Rabbi Eliezer, Chapter 30 the tradition is recorded that this was the same well mentioned in connection with Miriam. See my Hebrew commentary, p. 277. It was this rock which became cleft in Horeb,¹²⁴Exodus 17:6. and throughout their travels [water] flowed from the rock wherever they encamped. But when the righteous one [Miriam] died, the fountain stopped, and now it continued through [the merit of] Moses to be a fountain opened¹⁵⁹Zechariah 13:1. for him from that very same rock [which had been in Horeb], this being the meaning of the phrase, and speak ye unto ‘haselah’ (‘the’ rock) — the known rock. According to the plain meaning of Scripture, [however], there was a rock near the camp, and He commanded “and speak ye unto the rock which is before you” [hence the phrase ‘the’ rock]. One can also explain it as “and speak ye unto the rock which is before their eyes,” meaning to say “the first rock that they will see.”

אך במי נדה יתחטא kann nach der ganzen Konstruktion dieser Sätze nicht die היזה von טמאת מת bedeuten. Wäre dies, es würde sicher nach וכל אשר לא וגו׳ stehen, da alle Geräte, auch diejenigen, die gar nicht in Feuer kommen, z. B. hölzerne Geräte, doch, wie ja bereits V. 20 ausgesprochen, הזיה fordern. Offenbar ordnet אך במי נדה וגו׳ etwas an, was nur für metallene Speisegeräte zur Anwendung kommen soll. כל דבר usw. V. 23 ist Zusammenfassung der V. 22 aufgerechneten Metallstoffe; von ihnen wird ein Zwiefaches ausgesagt: ist von ihnen vorauszusetzen, daß sie unmittelbar in Feuer gebraucht worden, so ist der eingedrungene Issurstoff auch durch Feuer wieder hinauszuschaffen, und ferner sollen sie, diese metallenen Speisegeräte, vor dem Gebrauch auch וכל אשר לא יבא באש .במי נדה יתחטא, Nichtmetallgeräte, die nicht in Feuer kommen, sind von den in sie eingedrungenen Issurstoffen nur durch Wasser frei zu machen und bedürfen außerdem nicht des für Metallgeräte vorgeschriebenen חטוי במי נדה. Die Halacha lehrt (Aboda Sara 75b), daß unter diesem חטוי eine besondere טבילה und zwar במקוה ארבעים סאה (siehe Wajikra 11, 36) und במים שהנדה genügt רביעית schon ein טבילת כלים מטומאתן zu verstehen sei, während für טובלת בהן (siehe תוספו׳ daselbst). מי נדה wäre dann hier allgemeine Bezeichnung der מקוה für durch טומאה zum "Sichfernhalten" verpflichtete Menschen. So Secharja 13, 1. מקור וגו׳ לחטאת ולנדה wo durch חטאת die הזיה bei טומאת מת und durch נדה die allgemeine טבילה bezeichnet wird. Dadurch, daß hier für metallene Speisegeräte eine טבילה wie für Menschen angeordnet ist, erklärt sich dann auch der sonst so auffallende Ausdruck יתחטא wo das zu entsündigende Gerät nicht Objekt, sondern Subjekt ist. Es wird also das כלי als Person als "sich entsündigender" Mensch ausgedrückt, die טבילת כלי damit als טבילת אדם begriffen, es ist die jüdische Menschenpersönlichkeit, die in dieser טבילת כלי מדין ihre טבילה zu erblicken hat, daher יתחטא und daher ארבעים סאה (siehe auch Wajikra 11, 32).