Chasidut do Sofoniasza 3:9

Exodus 8,5.Moses said to Pharaoh: ‎‎‘you may brag concerning me, ‘for when shall I ‎pray on your behalf, etc;?” ‎ויאמר למחר, ויאמר כדבריך ‏למען תדע כי אין כה' אלוקינו‎ “He said: ‘for tomorrow!” ‎He replied: ‘just as you have said, so that you ‎will know that there is no-one comparable to the ‎Lord our G’d.’” It is worth noting that after the fourth ‎plague, (the third not having been announced ‎beforehand) in announcing the forthcoming plague, ‎‎(Exodus 8,18) G’d uses the expression: ‎והפלאתי‎ when ‎announcing beforehand that the wild beasts will not ‎invade the land of Goshen, the home of most of the ‎Children of Israel. At that point, Moses adds to his ‎warning: “in order that you will know that there is no-‎one comparable to Me on the whole Earth.” A similar ‎statement appears before the onset of the plague of ‎hail, (9,14) and prior to Moses leaving the boundaries ‎of the land of Egypt in order to pray to G’d to bring the ‎plague of hail to a conclusion. (Exodus 9,29) Moses ‎adds that his objective is to demonstrate to Pharaoh ‎that the globe is G’d’s property, ‎‏ למען תדע כי לה' הארץ‎. We ‎need to examine why G’d chose to use different ‎reasons for the onset or removal of the various ‎plagues we quoted.‎
With G’d’s help we hope to clarify the reasons ‎behind these various nuances that appear so ‎significant that the Torah bothers to list them ‎individually.‎
The Zohar, in commenting on the verse: ‎אני ‏ראשון ואני אחרון ומבלעדי אין אלוקים‎, “I am the first and I am ‎the last and apart from Me there is no Divine ‎power,”(Isaiah 44,6) sees in that verse a synopsis of the ‎functions of certain vowels (all three are dots but ‎placed on top, in the middle, or beneath the ‎consonants) If the dot is on top of the letter, as in the ‎חולם‎, it refers to the ability of the Tzaddikim to ‎cause decrees by the attribute of Justice to be ‎converted to decrees dominated by the attribute of ‎Mercy, the reason being that the concept of the Jewish ‎nation had preceded the concept of creating a physical ‎universe in G’d’s mind. The same dot appearing in the ‎middle of the letter, known as ‎שורוק‎, alludes to G’d’s ‎intervention in the affairs of man in a covert manner, ‎as He did during the period of Mordechai and Esther. ‎Finally, the dot appearing beneath the letter, known as ‎חיריק‎, alludes to the period of the wars preceding the ‎arrival of the messiah when G’d will become manifest ‎by His literally “turning the world upside down”, ‎pouring out the wicked, who at that time will finally ‎recognize His might in all its glory. The author derives ‎all of this from the concise comments of the ‎‎Zohar on the verse we quoted from Isaiah ‎‎44,6. ‎

They established [reading of] Ruth on Shavu'ot, to say that, by means of B'nai Yisrael being chosen through the Giving of the Torah, they are instruments to draw near the converts, because B'nai Yisrael are called the First of His Crop which is the fruit for which everything was created. This is as it says (Gen. R.), "B'reishit -- for the sake of Israel which is called 'reishit.'" The meaning is that "reishit" is the beginning and the inner essence, as it says (Prov.), "The 'reishit' of wisdom is the awe of God." Therefore it is called the Day of Bikkurim, when the fruit is ripe. But B'nai Yisrael "are excepted from the generality in order to teach to the entire generality" (Sifra, principles of R' Yishma'el), as it will be in the future (Zeph. 3:9), "For then I will make the peoples pure of speech, etc. [so that they all invoke Adonai by name and serve Him with one accord]." And then (Eccl. 7:8) "The end of a matter is better than the beginning of it" [see Ruth 3:10]. And in truth, according as B'nai Yisrael elevate from the nations, they are themselves exalted even more. And this itself is the meaning of putting "na'aseh" before "nishma," for B'nai Yisrael understood this, that they were chosen in order to draw everyone near, and they said (Ex. 24:7), "Everything that Adonai has spoken we will do." It is written here "na'aseh" and it is written there (Gen. 1:26), "Na'aseh adam," as it says (Gen. 12:5) "the souls that they had made," which Onkelos translated "that they had subjugated to the Torah", and it is through this that "we will hear." As it is with the particular -- as the improvement [tikkun] of the deeds, in order to draw each physical deed close to the spirit so that the soul shines in the person -- so it is in general -- as the improvement [tikkun] of K'lal Yisrael to draw near from the nations, so that the Torah shines in them. It is written (Micah 7:20), "You will give truth to Ya'akov, hesed to Avraham," for B'nai Yisrael are in truth God's portion and His Torah, but it is also part of the aspect of Truth to do hesed, to bring near those who are far off and who come for the sake of Heaven: "truth to Ya'akov" is the Torah, "hesed to Avraham" is that we should draw close also from the descendants of Lot -- Ruth the Moabite....