G-d is our protector


We maybe small in number but we Jews are mighty, unstoppable and powerful when we follow G-d, HIS mitzvahs, and surrender our lives to HaShem. A piece of G-d’s heart is inside us Jews. This will cause an atomic explosion of the likes world has never seen. And this will release the Kingdom of Heaven on earth allowing G-d to have HIS dwelling place on earth.

“Moses then encouraged the Jewish people to remain loyal to G‑d under all circumstances, even though this would mean that they would have to confront the opposition of nations more numerous and powerful than they were.

[Moses told the Jewish people,] “For you are the least of all peoples.” Deuteronomy 7:7

The Jewish people have almost always been a small minority. This may prompt us to wonder how we can be expected to fulfill our Divine mission. Even if we can survive, how can a tiny minority influence the majority? Moreover, assimilation and war have continued to erode our population, and the demands of modern life leave the rest of us progressively less time for spiritual pursuits and less sensitive to spirituality.

But now that scientists have learned to unleash the power of the atom, the world has learned that size is not always an indication of power. Once we learn how to access its latent energy, even the smallest particle of matter can release incredible force.

The basic process used to release atomic power is nuclear fission, in which the atom is broken down into smaller components. As Jews, this teaches us that the key to releasing our latent, infinite potential is by breaking our egos, thereby allowing our inner, Divine essence to shine through. The better we master this “spiritual technology,” the less we need be intimidated by being an apparently insignificant minority or by having only limited time and energy to devote to holy endeavors. Within us lies the power to change the entire world for the good!1 Hitva’aduyot 5711, vol. 1, pp. 313–319; Igrot Kodesh, vol. p. 168, vol. 11, p. 422.


Wanton Hatred is the core of evil


One who is full of himself fills all the space around him. There is no room left for anyone else. Therefore, he despises another person by virtue of the space that other person consumes. He may give reasons for his disdain, but the reasons are secondary.

This is called wanton hatred. It is the reason given for our exile. It is the core of all evil.

Its only cure is wanton acts of kindness and caring for the other guy beyond reason.


Our Hidden Memory


“The history of the Jewish people is not just one of rise and fall. It is a process, a purification, a sieve of many filters, a smelting furnace that refines the raw ore again and again until only the purest gold remains.

That is why today we are able to do a mitzvah today in a world so foreign to mitzvahs; to fill our lives with that which filled our great-grandparent’s and raise children that way; to go against the stream of the culture around us and be the Jew inherent within.

It is not with our own power, or with our own minds. It is with a hidden memory, an indestructible force that survived as our heritage. “


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.