Tafsiran yang Mengutip untuk Zakharia 14:9

And I will once again add, to explain the difference in the holy names in this manner, which is why when referring to good things, the name “Elohim” is mentioned, and for bad things, the name “Lord” is mentioned — this is to counter those who mistakenly say that since these are separate names, one indicating mercy and one indicating judgment, perhaps, God forbid, there are two powers. Therefore, the name “Elohim” is [also] mentioned for good things and the name of mercy [also] for bad things, to teach that all come from one God, and the difference comes from the receivers, similar to what our sages said (Berakhot 12) that we mention the attribute of day at night and the attribute of night during the day, as we explained above in Parashat Bereshit on the verse And there was evening and there was morning, one day (Genesis 1:5), and as we explained in our work “Olelot Ephraim,” discourse 18, regarding what our sages said (Pesachim 50a) on the verse On that day, the Lord will be One and His name will be One (Zechariah 14:9). Is He not One now? Rabbi Yochanan said: The World to Come is not like this world. In this world, for good tidings one says “Blessed is He who is good and does good,” and for bad tidings one says “Blessed is the true Judge.” But in the World to Come, all will say “Blessed is He who is good and does good.” This means that because in this world there appear to be opposing actions — to harm and to benefit — therefore those who err found a place to err and say there are two powers. According to their corrupt belief, the Lord is not One, so to speak, and His name is not One, as they take the variation in names as proof. But in the World to Come, there will only be good things, and then they will not turn to heresy and will recognize and know that the Lord is One and His name is One. They will no longer turn to heresy and will not see contradictory actions. This matter is clear and correct.

And behold, it is known that, because of our many sins, many sparks of light have been submerged in the husks and also much mixed multitude has infiltrated into holiness, as they have said in the holy book of Tikunei Hazohar 6, "mixed bad in good and good in bad." And for this [reason], He needs - as if it were possible - to separate the good from the bad and the light form the darkness that have gotten mixed up. And behold it is known that the life force of the husk is only from its feeding from holiness and without that, it has no life. And so, when God separates the light, which is the holiness, and the evil remains separated and has no source of life from which to feed, it is automatically annulled. And this is what it is stating (Zechariah 13:2), "and the spirit of impurity will I remove from the earth;" since it is similar to the cutting of a tree from the place of its sustenance, and its root from which it nurses, that it [then] dries up and no longer prospers; and nothing will remain besides the good light. And this is what [it meant when] it stated, "And God called the light, day;" the explanation of "and he called" (vayikra)" is [that it] is an expression of glory (yakar) and greatness, as the virtue of holiness is only recognizable with the felling of the husk, that is called darkness. And the verse informs [us] that on that day, that is known in front of Him above, God will call to the light in glory and greatness; and that will be on the day that is known to God, that on it God will be one.

And its stating, "and the darkness, he called night;" is an expression of an incident which is not pure; and for this reason, the verse does not rely on the word, "and he called" that it stated at the beginning [of the verse, and repeated it again specifically for darkness] - since there is no more glory and honor to darkness, but rather its incidence will only be in the night. And this is the secret of its stating (Deuteronomy 23:11), "an incident of the night." But when the night will pass, which is the time of the exile, as the verse states (Isaiah 21:11), "The burden of Dumah etc.; watchman, what will be of the night;" since the exile is similar to the night. And then at the dawn, there will no longer be darkness nor night, but [rather], "and there was evening and there was morning, one day;" since the aspect of evil is removed and is not; 'and the night will shine like the day,' 'and the light of the moon will be light the light of the sun.' And this is [why] it states, "one day;" and it is that the verse hints to its stating (Zechariah 14:9), "on that day the Lord will be one and His name will be one."

ה׳ אלהינו ה' אחד means, The Lord who is now our God and not the God of the other peoples of the world, He will at some future time be the One (sole) ה׳, as it is said, (Zephaniah 3:9) “For then I will turn to the peoples a pure language that they may all call upon the name of the Lord", and it is further said, (Zechariah 14:9) “In that day shall the Lord be One (אחד) and His name One" (cf. Sifrei Devarim 31:10).