1I ask, therefore, has Hashem repudiated His people? Not at all! Chas v'shalom! For I too am a ben Yisroel, of the zera Avraham (seed of Avraham Avinu), of the tribe of Binyamin.

2Hashem has not repudiated His people whom He foreknew. ¹⁹⁸Or do you not have da'as what the Kitvei Hakodesh says in the section about Eliyahu HaNavi, how he appeals to Hashem against Yisroel?

3Adonoi, they have killed your Nevi'im, they have torn down your mizbe'achot (altars), and I alone have been left, and they seek my life. ¹⁹⁹

4But what is Hashemʼs answer to him? “I have kept for Myself seven thousand men, who have not bowed the knee to Ba'al.” ²⁰⁰

5Thus, therefore, also in the zman hazeh, there has come into being a she'erit (remnant, remainder) in accordance with the bechirah (election) of chesed (free, unmerited favor or grace).

6But if on the mekor (basis) of chen v'chesed (unmerited favor, grace), then not on the mekor (basis) of ²⁰¹ma'asim (works), vi-bahlt (since) otherwise chesed would no longer be chesed. ²⁰²

7What then? What Yisroel sought for, that is what it did not obtain; but hannivcharim (the elect, the chosen ones) obtained it. And the rest were hardened. ²⁰³

8As it is written, G-d gave to them a ruach tardemah (spirit of deep sleep), eyes that they should not see and ears that they should not hear, until this very day. ²⁰⁴

9And Dovid said, Let their shulchan (table) become a snare and a net, a trap and a retribution for them;

10Let their eyes be darkened so that they cannot see, and bend their backs forever. ²⁰⁵

11I ask, therefore, have they stumbled so as to fall? Chas v'shalom! But by their peysha (transgression), Yeshu'at Eloheinu is coming to the Goyim in order to provoke them to jealousy.

12And if their peysha (transgression) means riches for the world, and their failure means riches for the Goyim, how much more will their fullness mean!

13I am speaking to you Goyim. So then, in as much as I am Shliach of the Ethnic Groups, I magnify my avodas kodesh, in the tikvah

14that I might provoke my kinsmen to jealousy and might save some of them.

15For if their rejection means ritztzuy (reconciliation), ²⁰⁶for the gontzer velt (whole world), what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?

16If the terumah haissa (portion, offering of the dough) that is reshit (first) is kodesh (holy), so is the whole; and if the shoresh (root) is kodesh (holy), so also are the ana'fim (the branches).

17But if some of the ana'fim have been broken off, and you, a wild olive, have been grafted among them and have become sharer in the richness of the olive treeʼs root,

18Do not boast ²⁰⁷over the ana'fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.

19You will say, then, “Ana'fim were broken off in order that I might be grafted in.”

20Quite so: they were broken off on the mekor (basis) of no emunah, but you stand only by emunah. Do not cherish proud thoughts, but fear.

21For if G-d did not spare the natural anafim, neither will He spare you.

22Consider then the nedivut (generosity), the chesed of Hashem, and also the fearful judgment of Hashem: to those who fell, ²⁰⁸severity; but to you the goodness of Hashem, provided that you continue in that goodness; otherwise, you too will be cut off.

23Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.

24For if you ²⁰⁹were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.

25For I do not want you to be unaware, Achim b'Moshiach, of this raz (mystery), lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;

26And so Klal Yisroel shall be delivered, as it is written: Out of Tziyon shall come the Go'el (Deliverer, Redeemer); He will turn away, remove peysha from Ya'akov (Jacob),

27And this will be My Berit (covenant) with them, when I take away their sins. ²¹⁰

28With regard to the Besuras HaGeulah they are oyevim (enemies) for your ²¹¹sake, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers).

29For the matnat Hashem and the kri'at Hashem are irrevocable.

30For just as you Goyim were once without mishma'at to Hashem, but now have received chaninah (mercy, pardon) by their lack of mishma'at,

31So also they have now been without mishma'at for your chaninah (mercy, pardon) in order that they also might receive chaninah (mercy). ²¹²

32For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;

33O the depth of the riches and the chochmah (wisdom) and da'as (knowledge) of Hashem. How unfathomable are His mishpatim and unsearchable His ways.

34For who has known the Ruach of Hashem? Or who has been ISH ATZATO (His Counselor)? ²¹³

35Or who has given in advance to Him so that His presents come only as a (choiv) debt repaid? ²¹⁴

36Because from Him and through Him and to Him are all things. Lo HaKavod l'Olamim. Omein. (To Him be glory forever. Amen.)