Explore every episode of the podcast Knowing God's Plan: The Ramchal

• Hashem acting and illuminating to His creations – Those actions are His, though they are geared towards our reception. 
• His attributes don’t define His essence – for He is beyond comprehension. His actions are a chosen expression to relate to His creations.
• Reality in its present form is a muted form of the Perfection and G-dliness that He intends to reveal. It’s like a shadow on the wall – a revelation/expression of the real item, but in limited form.
• L’asid lavo Hashem will reveal the perfection and G-dliness inherent in reality itself (the shadow).
• In the interim, Hashem is animating, infusing, and guiding reality with a higher level of G-dliness, so that all arrives at the place of tikkun it needs to arrive at.
• Part of this guidance includes the idea that evil itself, evil human choices included lead to the ultimate good.
• Two aspects to tzimtzum: According to the briah, and allowing us room to perfect ourselves.
• To every action of history there are two elements: One revealed and one hidden. The revealed element relates to the realm of free will, where wars are instigated on the whims of evil men. The second element relates to Hashem’s guiding the world to its perfection. Hashem, in His infinite wisdom moves matters about in elaborate and wondrous ways, so that each action taken by human beings, and each “natural consequence” taken by humans have the miraculous effect of bringing the world one step closer to perfection.
• The time of Mashiach/world-to-come will reveal to us how each step of history let to the most incredible goodness.
• Let’s recall the purpose of the pursuit of Daas Tveno is V’hasehvosa el levovecha: The connection of all to one unified reality is the system of kabbalah and appreciating it gives us a new and deeper understanding of emuna in Hashem. However, the ultimate goal of v’hashevosa el levovecha is to connect emuna to our minds and hearts on a day-to-day basis. The work of da’as tevunos allows us to connect with the inner essence — Hashgacha – leading everything to a state of tikkun. To understand that reality and history are direct expressions of Divinity. 

• gilui yichudo Why is the christian idea of G-d (R’L) forsaking Jews part of the 5 heresies that gilui yichudo addresses?
• Last week we addressed it from the angle of how Hashem isn’t bound by the actions of man. Taking this a step further: The Jewish people received the Torah and have the most constant choice to live with Hashem’s Will or choose their own will. When Hashem brings the world to perfection despite our worst choices we see His absolute Mastery. When we see how the Jewish nation is downtrodden, we should not despair! The greater the illusion that evil is on the rise, the greater the display of G-d’s Mastery when He strikes it down.
• Free will, which requires the world as we know it, isn’t the end goal, if it were, that would contradict G-d’s Oneness, so to speak, and mean that He is giving this world to man for eternity. That isn’t the case. Free will, and with it the possibility of abandoning the Jews for their failure to use their free will properly, is a temporary state. The day will yet come when it will be natural for man to follow the Will of his Creator, for in fact that is the most natural and beneficial thing for man to do. (Mashal with robotics).
• (Sfas Emes) “The purpose of free will is to negate free will.” Because the ultimate purpose is to display that only Hashem’s Will stands, to the exclusion of all else, including free will. 
• This great benefit is available to the individual even today, all we need to do is recognize the Oneness of Hashem. For each day we choose between the illusion of our control and ability to do as we please and the reality of Hashem’s Will. 
• Adam’s choice: Ignore the illusion of equality between following G-d’s Will and ignoring G-d’s Will, or follow the illusion to its logical and self-destructive conclusion.
• The day will come when, for once and for all, man will see the fallacy of choosing anything other than G-d’s Will, for there is nothing but G-d’s Will.
• The plan B rule: Intellectual faith vs experiential.
• Climate change/generational decline etc
• Second to last paragraph in 40: There’s increasingly greater dysfunction in the world, but when Hashem reveals Himself man’s intellectual and emotional world will be straightened out, and the world will recalibrate to its tikkun.
• The idea that there is olam hazeh and olam habah, two distinct periods with very different purposes, and one leads into the other, but sof maaseh b’machshavah techilah – so work and reward, G-d’s mastery and man’s free Will all become one beautifully harmonious system.

Was Spinoza’s G-d (so to speak) compatible with Torah?

• There’s a notion that the people of the book took their studios nature and became doctors. Meaning, the tikkun olam we bring to the world is nothing else than being the most productive and contributing members of an inclusive society that is all embracing to all. As we study tonight, let’s see if anything jumps out to either support or contradict this notion.
• You work hard and you succeed, true or false?
• Why are so many committed to Torah study?

Why is the christian idea of G-d (R’L) forsaking Jews part of the 5 heresies that the revelation of G-d's Oneness addresses?

• Everything we see is G-d = Holiness. But free will mandates that we won’t easily see G-d, in fact we’ll see the opposite. But internally, all is kedusha and Hashem. That’s the relationship between man and G-d, that’s revelation. The end goal is the revelation of G-d on ever increasing levels.
• Einstein's joy x infinity.

G-d is everywhere you look for Him.

The work lies in working past the various curtains that conceal His presence.

If G-d were to reveal his infinite Kindness or wisdom we would be overwhelmed. But we finite beings CAN appreciate who and what is not the true G-d, Creator of Heaven and Earth. In doing away with the false gods and ideologies, we discover that G-d is indeed with us in all of our life's experiences, in nature, and in history.

• What are we trying to understand? Darkei Hashgacha, the purpose of history, by extension the purpose of reality, for reality exists to undergo the cycle of history
• Hence Ramchal begins not with Hashem being the ultimate good/Chok Hatov l’heitiv, but with the situation of man, as that is the center of the structure of world history
• Once we appreciate where man fits in, we can go back and ask ourselves the broader question of why Hashem created man to be the creator of his own perfection.
• We think of good being a self contained concept. Meaning, there isn’t necessarily another person present to enjoy the lemonade and beach, in fact they may just disturb peace :). But upon further reflection, we realize that without someone to share the good with our good is meaningless. Going one step deeper, the good is a shared experience, but the ‘other’ is in fact Hashem. Not to say that we can retire to a mountaintop to experience the ‘other’ in the purest form. The only way to truly connect to Hashem, as we will see, is to be as ‘like Him’ as possible — and that means fully engaging in the giving process, whether as a giver or as an enabler/receiver. 
• Being a giver is akin to “paying it forward”
• Hashem being the ultimate good wanted to give of His good, and what better way to do so then to allow Man to work his way back to Hashem
• The contradiction between Derech Hashem and Da’at Tevunot.
• Rabbi N Gottlieb it isn’t a contradiction, embarrassment, as the Yerushalmi says causes the recipient to look away — it’s all about the relationship.
• Still, why did Ramchal only emphasize this point in Derech Hashem, whereas in all the other sefarim he simply says the nahama d’kesufa issue, which seems so much less satisfying?
• In Derech Hashem Ramchal is talking in isolation in a nutshell what is tachlis habriah. The Derech Hashem is about many different topics. He therefore didn’t have the luxury of saying nahama d’kisufa and leaving it at that.
• The same goes for mesilas yesharim, a mussar oriented work, where Ramchal opens by saying, closeness to Hashem is good, and man is tasked with creating that good for himself — Ramchal highlights the relationship between man and G-d, but without asking too many philosophical questions, as that isn’t the purpose of the work.
• Daas Tevunos and all other sefarim are describing the Kabbalistic system, a description of reality where the key element is the relationship between creation and its Creator — whose Perfectly unified Will unifies all of reality. In most of Ramchal’s works, writing that the recipient is embarrassed to look at the giver, or even that the gift is imperfect, is enough for us to understand the lack inherent in the gift as being a fundamental issue, not an ancillary issue. 

• Brief intro to the Ramchal
• Challenge: Rav Hirsch on why philosophical inquiry in the incorporeality of G-d and His unity is a waste of time. 
• Ramchal (See second pg of intro), 3 reasons, 1. Obligation to understand the ways of Hashem 2. To allow us to settle our minds in our faith that all happens for the good etc 3. To appreciate the significance of the mitzvos.
• Rav Hirsch alludes to the significance of taamei hamitzvos vis vis kabbalah
• For the moment, my primary objective is reason # 2. Many of us are advanced in respective fields, and widely read, but what does authentic Torah tradition have to say about the problems of faith? 
• V’hashevosa el l’vavecha means to broaden our horizons to include a framework and structure for seeing the world through Hashem’s eyes.
• Ramchal in Maamar Havikuach: Understanding the interface between G-d and man.
• Too often, we simply leave everything beyond our own understanding to “it’s beyond me”. Ramchal provides us with a framework that allows us to begin to see a system.
• Ramchal (opening of Klach) Kabbalah is one thing: Understanding how everything comes from God
• Being open to hearing G-d’s version of things via the tradition of the Torah, prophets and scholarly, though divinely sanctioned interpretations. 
• Listen first, and try and see how it impacts your worldview second…

Haftorah Parshas Breishis

Haftorah V’Yelech

Nitzavim

Haftorah Parshas Ki Savo

Haftorah Parshas Ki Setzei

Haftorah Parshas Shoftim

Haftora Parshas R'eh

Haftorah Parshas Ekav

Haftorah Parshas V’Eschanan

Haftorah Parshas Devarim

Haftorah Parshas Matos Massei

Haftorah Pinchas

Haftorah Parshas Balak

Haftorah Parshas Chukas

Haftorah Parshas Korach

Haftorah Parshas Shlach with Rabbi Yaakov Zions

Haftorah B’haloshcha

Haftorah Parshas Naso with R’ Zions

Haftorah Parshas Bamidbar with R’ Y Zions

Haftorah Parshas Behar/Bechukosai

Haftorah Parshas Emor with R’ Yaakov Zions

Haftorah Achrei Mos Kedoshim with R' Zions

Haftorah Tazria Metzorah

Haftorah Parshas Shmini with Rabbi Zions

Haftorah Achron Shel Pesach with Rabbi Yaakov Zions

Haftorah to Shabbos Hagadol with Rabbi Zions

Haftorah Parshas Vayikra with Rabbi Zions

Yechezkel's words seem to contain some to differ from the Torah's.

Is that because he's talking about the third Temple?

Or can his words be reconciled?

Discover the unique role of the kiyor, the laver that stood at the entrance of the Tabernacle.

Heart of stone or flesh?

Two prophets with one message.

Haftorah Parshas Tetzaveh with Rabbi Yaakov Zions

Tetzaveh/Purim: A Deeper Look at the Parshah with Rabbi Sommers 

People are quick to seek a replacement for a person in a public position when they feel they can do better with someone else. But the matter is not so simple, and the need for sensitivity is of paramount importance. Learn the lesson of the pillars of the Tabernacle.

Why do Yisro and Amalek always show up together?

What was Acheshverosh's party really about?

Clearing away the thorns to make space for Hashem

Many people view events and people in black and white terms: This is good, or it's bad. In this Thought on the Parsha, Rabbi Fleisher points out that there's a lot more gray than we may realize - even for criminals.

Maimonides debates the value of personal ethics vs. the Divine instruction of the Torah.

We need to begin with our natural and human emotions.

From there we need to sublimate those feelings to express Hashem's will.

The wicked queen Atalya seeks to kill out the entire Davidic dynasty.

Yehoyada, the Kohen Gadol and his wife Yehosheva manage to save one young boy. That child grows up to be King Yoash.

Will he follow in his patron Yehoyada's footsteps? For a time yes; but with Yehoyada's death he begins to slip into idolatry.

Yehoyada's son Zechariah the prophet comes to rebuke the king and is killed -- displaying a horrible lack of gratitude and paving the way for the destruction of the temple and Jerusalem.

What is true unity? Find out in this week's Thought on the Parsha!

בִּשְׁנַת־מוֹת֙ הַמֶּ֣לֶךְ עֻזִּיָּ֔הוּ וָאֶרְאֶ֧ה אֶת־אֲדֹנָ֛י יֹשֵׁ֥ב עַל־כִּסֵּ֖א רָ֣ם וְנִשָּׂ֑א וְשׁוּלָ֖יו מְלֵאִ֥ים אֶת־הַהֵיכָֽל׃

In the year that King Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple.

שְׂרָפִ֨ים עֹמְדִ֤ים ׀ מִמַּ֙עַל֙ ל֔וֹ שֵׁ֧שׁ כְּנָפַ֛יִם שֵׁ֥שׁ כְּנָפַ֖יִם לְאֶחָ֑ד בִּשְׁתַּ֣יִם ׀ יְכַסֶּ֣ה פָנָ֗יו וּבִשְׁתַּ֛יִם יְכַסֶּ֥ה רַגְלָ֖יו וּבִשְׁתַּ֥יִם יְעוֹפֵֽף׃

Seraphs stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly.

וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהוָ֣ה צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃

And one would call to the other, “Holy, holy, holy! The LORD of Hosts! His presence fills all the earth!”

וַיָּנֻ֙עוּ֙ אַמּ֣וֹת הַסִּפִּ֔ים מִקּ֖וֹל הַקּוֹרֵ֑א וְהַבַּ֖יִת יִמָּלֵ֥א עָשָֽׁן׃

The doorposts would shake at the sound of the one who called, and the House kept filling with smoke.

וָאֹמַ֞ר אֽוֹי־לִ֣י כִֽי־נִדְמֵ֗יתִי כִּ֣י אִ֤ישׁ טְמֵֽא־שְׂפָתַ֙יִם֙ אָנֹ֔כִי וּבְתוֹךְ֙ עַם־טְמֵ֣א שְׂפָתַ֔יִם אָנֹכִ֖י יוֹשֵׁ֑ב כִּ֗י אֶת־הַמֶּ֛לֶךְ יְהוָ֥ה צְבָא֖וֹת רָא֥וּ עֵינָֽי׃

I cried, “Woe is me; I am lost! For I am a man of unclean lips And I live among a people Of unclean lips; Yet my own eyes have beheld The King LORD of Hosts.”

וַיָּ֣עָף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים וּבְיָד֖וֹ רִצְפָּ֑ה בְּמֶ֨לְקַחַ֔יִם לָקַ֖ח מֵעַ֥ל הַמִּזְבֵּֽחַ׃

Then one of the seraphs flew over to me with a live coal, which he had taken from the altar with a pair of tongs.

וַיַּגַּ֣ע עַל־פִּ֔י וַיֹּ֕אמֶר הִנֵּ֛ה נָגַ֥ע זֶ֖ה עַל־שְׂפָתֶ֑יךָ וְסָ֣ר עֲוֺנֶ֔ךָ וְחַטָּאתְךָ֖ תְּכֻפָּֽר׃

He touched it to my lips and declared, “Now that this has touched your lips, Your guilt shall depart And your sin be purged away.”

וָאֶשְׁמַ֞ע אֶת־ק֤וֹל אֲדֹנָי֙ אֹמֵ֔ר אֶת־מִ֥י אֶשְׁלַ֖ח וּמִ֣י יֵֽלֶךְ־לָ֑נוּ וָאֹמַ֖ר הִנְנִ֥י שְׁלָחֵֽנִי׃

Then I heard the voice of my Lord saying, “Whom shall I send? Who will go for us?” And I said, “Here am I; send me.”

וַיֹּ֕אמֶר לֵ֥ךְ וְאָמַרְתָּ֖ לָעָ֣ם הַזֶּ֑ה שִׁמְע֤וּ שָׁמ֙וֹעַ֙ וְאַל־תָּבִ֔ינוּ וּרְא֥וּ רָא֖וֹ וְאַל־תֵּדָֽעוּ׃

And He said, “Go, say to that people: ‘Hear, indeed, but do not understand; See, indeed, but do not grasp.’

הַשְׁמֵן֙ לֵב־הָעָ֣ם הַזֶּ֔ה וְאָזְנָ֥יו הַכְבֵּ֖ד וְעֵינָ֣יו הָשַׁ֑ע פֶּן־יִרְאֶ֨ה בְעֵינָ֜יו וּבְאָזְנָ֣יו יִשְׁמָ֗ע וּלְבָב֥וֹ יָבִ֛ין וָשָׁ֖ב וְרָ֥פָא לֽוֹ׃

Dull that people’s mind, Stop its ears, And seal its eyes— Lest, seeing with its eyes And hearing with its ears, It also grasp with its mind, And repent and save itself.”

וָאֹמַ֕ר עַד־מָתַ֖י אֲדֹנָ֑י וַיֹּ֡אמֶר עַ֣ד אֲשֶׁר֩ אִם־שָׁא֨וּ עָרִ֜ים מֵאֵ֣ין יוֹשֵׁ֗ב וּבָתִּים֙ מֵאֵ֣ין אָדָ֔ם וְהָאֲדָמָ֖ה תִּשָּׁאֶ֥ה שְׁמָמָֽה׃

I asked, “How long, my Lord?” And He replied: “Till towns lie waste without inhabitants And houses without people, And the ground lies waste and desolate—

וְרִחַ֥ק יְהוָ֖ה אֶת־הָאָדָ֑ם וְרַבָּ֥ה הָעֲזוּבָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ׃

For the LORD will banish the population— And deserted sites are many In the midst of the land.

וְע֥וֹד בָּהּ֙ עֲשִׂ֣רִיָּ֔ה וְשָׁ֖בָה וְהָיְתָ֣ה לְבָעֵ֑ר כָּאֵלָ֣ה וְכָאַלּ֗וֹן אֲשֶׁ֤ר בְּשַׁלֶּ֙כֶת֙ מַצֶּ֣בֶת בָּ֔ם זֶ֥רַע קֹ֖דֶשׁ מַצַּבְתָּֽהּ׃ (פ)

“But while a tenth part yet remains in it, it shall repent. It shall be ravaged like the terebinth and the oak, of which stumps are left even when they are felled: its stump shall be a holy seed.”

7

וַיְהִ֡י בִּימֵ֣י אָ֠חָז בֶּן־יוֹתָ֨ם בֶּן־עֻזִּיָּ֜הוּ מֶ֣לֶךְ יְהוּדָ֗ה עָלָ֣ה רְצִ֣ין מֶֽלֶךְ־אֲ֠רָם וּפֶ֨קַח בֶּן־רְמַלְיָ֤הוּ מֶֽלֶךְ־יִשְׂרָאֵל֙ יְר֣וּשָׁלִַ֔ם לַמִּלְחָמָ֖ה עָלֶ֑יהָ וְלֹ֥א יָכֹ֖ל לְהִלָּחֵ֥ם עָלֶֽיהָ׃

In the reign of Ahaz son of Jotham son of Uzziah, king of Judah, King Rezin of Aram and King Pekah son of Remaliah of...

Haftorah

הַדָּבָר֙ אֲשֶׁ֣ר דִּבֶּ֣ר יְהוָ֔ה אֶֽל־יִרְמְיָ֖הוּ הַנָּבִ֑יא לָב֗וֹא נְבֽוּכַדְרֶאצַּר֙ מֶ֣לֶךְ בָּבֶ֔ל לְהַכּ֖וֹת אֶת־אֶ֥רֶץ מִצְרָֽיִם׃

The word which the LORD spoke to the prophet Jeremiah about the coming of King Nebuchadrezzar of Babylon to attack the land of Egypt:

הַגִּ֤ידוּ בְמִצְרַ֙יִם֙ וְהַשְׁמִ֣יעוּ בְמִגְדּ֔וֹל וְהַשְׁמִ֥יעוּ בְנֹ֖ף וּבְתַחְפַּנְחֵ֑ס אִמְר֗וּ הִתְיַצֵּב֙ וְהָכֵ֣ן לָ֔ךְ כִּֽי־אָכְלָ֥ה חֶ֖רֶב סְבִיבֶֽיךָ׃

Declare in Egypt, proclaim in Migdol, Proclaim in Noph and Tahpanhes! Say: Take your posts and stand ready, For the sword has devoured all around you!

מַדּ֖וּעַ נִסְחַ֣ף אַבִּירֶ֑יךָ לֹ֣א עָמַ֔ד כִּ֥י יְהוָ֖ה הֲדָפֽוֹ׃

Why are your stalwarts swept away? They did not stand firm, For the LORD thrust them down;

הִרְבָּ֖ה כּוֹשֵׁ֑ל גַּם־נָפַ֞ל אִ֣ישׁ אֶל־רֵעֵ֗הוּ וַיֹּֽאמְרוּ֙ ק֣וּמָה ׀ וְנָשֻׁ֣בָה אֶל־עַמֵּ֗נוּ וְאֶל־אֶ֙רֶץ֙ מֽוֹלַדְתֵּ֔נוּ מִפְּנֵ֖י חֶ֥רֶב הַיּוֹנָֽה׃

He made many stumble, They fell over one another. They said: “Up! let us return to our people, To the land of our birth, Because of the deadly sword.”

קָרְא֖וּ שָׁ֑ם פַּרְעֹ֤ה מֶֽלֶךְ־מִצְרַ֙יִם֙ שָׁא֔וֹן הֶעֱבִ֖יר הַמּוֹעֵֽד׃

There they called Pharaoh king of Egypt: “Braggart who let the hour go by.”

חַי־אָ֙נִי֙ נְאֻם־הַמֶּ֔לֶךְ יְהוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ כִּ֚י כְּתָב֣וֹר בֶּֽהָרִ֔ים וּכְכַרְמֶ֖ל בַּיָּ֥ם יָבֽוֹא׃

As I live—declares the King, Whose name is LORD of Hosts— As surely as Tabor is among the mountains And Carmel is by the sea, So shall this come to pass.

כְּלֵ֤י גוֹלָה֙ עֲשִׂ֣י לָ֔ךְ יוֹשֶׁ֖בֶת בַּת־מִצְרָ֑יִם כִּֽי־נֹף֙ לְשַׁמָּ֣ה תִֽהְיֶ֔ה וְנִצְּתָ֖ה מֵאֵ֥ין יוֹשֵֽׁב׃ (ס)

Equip yourself for exile, Fair Egypt, you who dwell secure! For Noph shall become a waste, Desolate, without inhabitants.

עֶגְלָ֥ה יְפֵֽה־פִיָּ֖ה מִצְרָ֑יִם קֶ֥רֶץ מִצָּפ֖וֹן בָּ֥א בָֽא׃

Egypt is a handsome heifer— A gadfly from the north is coming, coming!

גַּם־שְׂכִרֶ֤יהָ בְקִרְבָּהּ֙ כְּעֶגְלֵ֣י מַרְבֵּ֔ק כִּֽי־גַם־הֵ֧מָּה הִפְנ֛וּ נָ֥סוּ יַחְדָּ֖יו לֹ֣א עָמָ֑דוּ כִּ֣י י֥וֹם אֵידָ֛ם בָּ֥א עֲלֵיהֶ֖ם עֵ֥ת פְּקֻדָּתָֽם׃

The mercenaries, too, in her midst Are like stall-fed calves; They too shall turn tail, Flee as one, and make no stand. Their day of disaster is upon them, The hour of their doom.

קוֹלָ֖הּ כַּנָּחָ֣שׁ יֵלֵ֑ךְ כִּֽי־בְחַ֣יִל יֵלֵ֔כוּ וּבְקַרְדֻּמּוֹת֙ בָּ֣אוּ לָ֔הּ כְּחֹטְבֵ֖י עֵצִֽים׃

She shall rustle away like a snake As they come marching in force; They shall come against her with axes, Like hewers of wood.

כָּרְת֤וּ יַעְרָהּ֙ נְאֻם־יְהוָ֔ה כִּ֖י לֹ֣א יֵֽחָקֵ֑ר כִּ֤י רַבּוּ֙ מֵֽאַרְבֶּ֔ה וְאֵ֥ין לָהֶ֖ם מִסְפָּֽר׃

They shall cut down her forest —declares the LORD— Though it cannot be measured; For they are more numerous than locusts, And cannot be counted.

הֹבִ֖ישָׁה בַּת־מִצְרָ֑יִם נִתְּנָ֖ה בְּיַ֥ד עַם־צָפֽוֹן׃

Fair Egypt shall be shamed, Handed over to the people of the north.

אָמַר֩ יְהוָ֨ה צְבָא֜וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֗ל הִנְנִ֤י פוֹקֵד֙ אֶל־אָמ֣וֹן מִנֹּ֔א וְעַל־פַּרְעֹה֙ וְעַל־מִצְרַ֔יִם וְעַל־אֱלֹהֶ֖יהָ וְעַל־מְלָכֶ֑יהָ וְעַ֨ל־פַּרְעֹ֔ה וְעַ֥ל הַבֹּטְחִ֖ים בּֽוֹ׃

The LORD of Hosts, the God of Israel, has said: I will inflict punishment on Amon of No and on Pharaoh—on Egypt, her gods, and her kings—on Pharaoh and all who rely on him.

וּנְתַתִּ֗ים בְּיַד֙ מְבַקְשֵׁ֣י נַפְשָׁ֔ם וּבְיַ֛ד נְבֽוּכַדְרֶאצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל וּבְיַד־עֲבָדָ֑יו וְאַחֲרֵי־כֵ֛ן תִּשְׁכֹּ֥ן כִּֽימֵי־קֶ֖דֶם נְאֻם־יְהוָֽה׃ (ס)

I will deliver them into the hands of those who seek to kill them, into the hands of King Nebuchadrezzar of Babylon and into the hands of his subjects. But afterward she shall be inhabited again as in former days, declares the LORD.

וְ֠אַתָּה אַל־תִּירָ֞א עַבְדִּ֤י יַֽעֲקֹב֙ וְאַל־תֵּחַ֣ת יִשְׂרָאֵ֔ל כִּ֠י הִנְנִ֤י מוֹשִֽׁעֲךָ֙ מֵֽרָח֔וֹק וְאֶֽת־זַרְעֲךָ֖ מֵאֶ֣רֶץ שִׁבְיָ֑ם וְשָׁ֧ב יַעֲק֛וֹב וְשָׁקַ֥ט וְשַׁאֲנַ֖ן וְאֵ֥ין מַחֲרִֽיד׃ (ס)

But you, Have no fear, My

Miketz from the man