Telling one to Love G-d who does not to won’t change their mind


One who loves G-d does not need to be instructed to do so. By contrast one who does not love G-d telling one to do so won’t change their mind.

“Moses then told the Jewish people that the proper response to G‑d’s self-revelation through the Torah is to fulfill His commandments out of love.

If someone loves G‑d, he does not need to be told to do so; if he does not love G‑d, telling him to will not change his mind. Therefore, both the medieval sage Rabbi Moses Maimonides and the founder of Chasidism, Rabbi Yisrael Ba’al Shem Tov, explain this verse to be both a commandment and a promise. We are commanded to contemplate the unity of G‑d, which is described in the preceding verse – ”Hear, O Israel, G‑d is our G‑d, G‑d is one.” If we meditate on the meaning of this verse deeply enough, we are assured that will we indeed thereby come to love G‑d.1Derech Mitzvotecha 199b

G-ds voice never stops speaking to us


G-d’s voice never stops speaking. HaShem continues to reveal to us the L-rd’s prophecies and teachings to the prophets and sages of each generation.

The Daily wisdom: “Moses then described the experience of receiving the Torah on Mount Sinai.

[Moses told the Jewish people], “G‑d spoke these words . . . with a great voice, not pausing [at all].” Deuteronomy 5:19

One meaning of the expression “not pausing” is that the voice of G‑d at Mount Sinai continued – and continues – to be revealed in the prophecies and teachings of the prophets and sages of each generation. The fact that these prophecies and teachings were not explicitly articulated when the Torah was first given is simply because the world and the Jewish people did not yet require them. They were nonetheless implicit in the original revelation of the Torah.1 Likutei Sichot, vol. 4, pp. 1092–1098

Studying G-d’s word leads to an encounter with G-d


When I study Torah this is not just an intellectual pursuit but an encounter between me  and G-d. By doing this G-d’s word becomes etched in my heart, my mind, my body and my soul. Torah becomes a living part of me.

When this happens G-d has found his dwelling place. The dwelling place is the temple that is inside of me. Yes, Martha the Temple was a physical place. Since the destruction of both Temples on the ninth of AV G-d’s plan was set in motion since the beginning of time to have HIS word living and breathing inside of us.

Yeshua warned of the destruction that laid ahead. We didn’t listen to Yeshua the Jewish Messiah who was sent to save us. Yeshua was sent to bring us back to HaShem and HIS Mitzvah’s.

Yeshua is the L-rd of my life. HE is my saviour, L-rd and King.

“Moses then reviewed the laws that the Jewish people had received from G‑d at Mount Sinai. He began with the Ten Commandments.

[Moses told the Jewish people, “When He gave you the Torah,] G‑d spoke with you at the mountain face to face.” Deuteronomy 5:4

The first account of the Ten Commandments – in the Book of Exodus – is the “real time” description of how this event occurred. The second account of the Ten Commandments is Moses’ description of it, as part of his historical review of the Jewish people’s Exodus from Egypt and their trek through the desert.

Reliving the first account of the Giving of the Torah allows us to experience G‑d’s presence in the Torah as we are studying it. This experience prevents us from forgetting that the study of the Torah is a spiritual encounter between G‑d and us and not merely an intellectual pursuit. Hearing the second account of the Ten Commandments, couched as part of Moses’ address to the people, enables us to employ our own, human intellect in the study of the Torah, in order to internalize it and absorb its message fully. In this way, the goal of making this world into a home for G‑d is achieved.1 Sefer HaSichot 5752, volume 2, pp. 331

The Breath of Life-G-d’s word

Life and death resides in the word of G-d. When I wrap myself in G-d’s word and live a G-dly lifestyle I will have life. If I do it on my own and live outside of G-d’s word I will surely die.

The choice is mine. Live or die? I chose life.

Yeshua is the L-rd of my life.


The Daily wisdom from the Torah “Moses concluded his first address by reminding the Jewish people that their entry and continued residence in the Land of Israel depends on their loyalty to G‑d and His Torah. Moses then designated three cities to the east of the Jordan River as “cities of refuge” for unintentional murderers.

[Cities of refuge were established so an unintentional murderer] might flee to one of these cities in order that he might live. Deuteronomy 4:42

Someone who committed murder unintentionally had to remain in his city of refuge. He was not allowed to leave, for by doing so, he would expose himself to the vengeance of his victim’s relative, who was legally allowed to kill him. The unintentional murderer was not allowed outside his city of refuge even to save someone else’s life.

Similarly, the Torah is our “city of refuge.” Inside the Torah and the lifestyle that G‑d prescribes for us, we are spiritually alive; if we venture outside the confines of the Torah’s lifestyle, we expose ourselves to the risk of spiritual death.

This is true even if it seems that we can save someone’s life by making some compromise in the Torah’s directives. The Torah is synonymous with life, so only through loyalty to its principles can we both maintain our own spiritual vitality and preserve or enhance the spiritual vitality of others.1 Likutei Sichot, vol. 38, p. 131.

G-d reveals HIS True Essence to us Jews

When G-d revealed to us HIS true essence at Mount Sinai we Jews were shown nothing is greater than HIM.

Moses then proceeded to describe the revelation of G‑d at the Giving of the Torah at Mount Sinai.”


[Moses told the Jewish people that at Mount Sinai,] “You were shown in order to know that G d is the only deity. There is nothing other than Him.” Deuteronomy 4:35

The Rebbe explains: “By revealing His essence, which is beyond Creation, G‑d enabled us to transcend the limits of nature, as well. In order to overcome life’s challenges and tests, we need only remind ourselves that “there is nothing other than Him,” i.e., that nothing can constitute a real obstacle to fulfilling G‑d’s intentions, since everything, in the final analysis, is part of G‑d’s essence. Evoking this awareness elevates our Divine consciousness to the level of truly perceiving G‑d’s essence everywhere. This, in turn, serves to hasten the Messianic Redemption, when “the glory of G‑d will be revealed and all flesh will see it together.”1 Isaiah 40:5; Likutei Sichot, vol. 24, pp.

Learning to become selfless

Most of us think, me too, that our personality we have is who we really are. When in fact this is our animalistic side. This is secondary to who we really are. This is what connects us to the rest of humanity.

Here is the real kicker. When we connect to G-d, seek Him and devote ourselves to G-d the more our personality disappears and this allows G-d’s Divine unique personality shines forth from us.

This blows my mind.

Total devotion to G-d brings forth a whole new person.

It is all about G-d not about me. This reinforces the teachings my teacher and my Pastor, Pastor Steve Gray has been teaching me.


Taken from the Daily wisdom of the Torah. “Moses described G‑d’s forgiveness of the Jewish people.”

[Moses told the Jewish people that in contrast to the rebels among them, who had died out,] “all of you who are alive today are [lovingly] attached to G‑d.” Deuteronomy 4:4

One might think that the more we are devoted to G‑d, the more our personal individuality disappears. The Torah teaches us here that the opposite is true: Our true individuality depends directly upon the depth of our attachment to G‑d. What we normally mistake for our personality is really our secondary, animalistic side. Since we share the same animal drives with the rest of humanity, the personality born of these drives is, at best, a variation on the common theme by which everyone lives. Thus, the apparent individuality of this aspect of our personality is in fact an illusion.

In contrast, since G‑d is infinite, the avenues through which His Divinity can manifest itself through us are also infinite; thus, it is only our Divine personality that makes us truly unique. It follows that the more we allow the animalistic side of our personalities to dissolve as we draw closer to G‑d, the more we allow our unique, Divine personalities to shine forth.1 Siddur im Dach 82cd.

The Power of All G-d’s people is unstoppable

The power of all is the key. When we come together as one unit we cannot be defeated. G-d wants all of HIS people to function as one unit unified for the glory of G-d.

This is what Pastor Steve Gray teaches us a World Revival Church. The power of all singing praise to the glory and power of G-d.

Praise is our weapon to defeat the enemy.


Moses then encouraged the Jewish people by reminding them how they delivered a devastating defeat to the two Amorite kings they were allowed to attack.”

[Moses told the Jewish people,] “There was not even one communal city that was too strong for us.” Deuteronomy 2:36

The Rebbe explains:” Social unity protects a society from danger. The Amorite kings were aware of this and therefore took steps to unify their subjects against the threat of invasion by the Jewish people.

Nonetheless, a society’s ability to achieve unity is limited to the extent to which its members can negate their individual egos in order to submit to a common goal. G‑d expects the Jewish people to surrender themselves totally to their Divine mission – and He therefore gives us the ability to do so. Therefore, the unity that the Amorites could achieve could not compare to that of the Jews. As a result, the Jewish people were able to overcome the united front presented by the Amorite cities.

We see here the tremendous power inherent in Jewish unity and the need to foster it to the greatest extent possible – especially since, as we are taught by the sages of the Talmud, our present exile is a result of baseless hatred and disunity among the Jewish people.1 Likutei Sichot, vol. 29, pp. 1–8.

The Sixties Radical


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