Love G-d with all your Might


These following thoughts tie in perfectly with Pastor Steve Gray’s sermon Friday September 23rd at World Revival Church. We are to return to our first love the love of G-d and Yeshua. When we are thrust into the judgement seat with our maker the question we believers will be asked “Did you live for Yeshua or did you live for yourself?”

Tie this to the fact  that G-d wants me to love Him with all my heart and soul then add this caveat to the mix that G-d wants me to love HIM with all my might.

Once again the mitzvah to return to my first love Yeshua the Jewish Messiah. Loving G-d with all my might means that I must push this love beyond all limits that I have previously had done before. Go to even more extremes in my love for G-d.

This means I must get rid of all anger, resentment, grudges, etc towards fellow Jews , believers, and everybody. I must do acts of kindness, generosity, G-dliness and this will cause a change in heaven and earth.

This action will cause a change in me as well too. This will change my attitude towards my fellows and thus loving G-d means I must learn to show acts of kindness to my fellows.

Love is a feeling but to show my love is by doing acts of kindness.

This is the real kicker. Yeshua directed me to rid of these bugaboos if I am to become like my maker HaShem. For this means I must die to self if I am to walk out a G-dly life.

This is a must. For if I don’t I will surely die.

I don’t want to die and lose my relationship with HaShem

I want to please my father.

The next step is repent for my wrong thoughts, actions and deeds. Repent is derived from the word Metanoeo. Meta means after and Noeo means to think. Thus repentance means to change my mind.

“Moses then informed the Jewish people that in the future, they would undergo periods of infidelity to G‑d’s covenant, and suffer as a result. Nonetheless, even then, the path of return to G‑d would always be open.

[Moses told the Jewish people,] “You will return to G‑d with all your heart and with all your soul.” Deuteronomy 30:2

Whereas we are here commanded to return to G‑d with all our heart and soul, we have been commanded previously to love G‑d not only with all our heart and soul, but with “all our might.” What is the reason for this difference?

Loving G‑d “with all our might” means being devoted to Him beyond what we consider “normal,” i.e., beyond what makes sense logically.

Repentance, on the other hand, requires that we forge a stronger relationship with G‑d than our present one. That relationship with G‑d, after all, was too weak to keep us from wrongdoing and therefore from needing to repent. We therefore need to deepen our feelings toward G‑d, in order for Him to mean more to us than the indulgences that we have learned to rationalize.

Thus, whereas the Torah bids us to love G‑d beyond what seems “normal,” it bids us to repent by making what used to be “beyond” us into our new “normal.” The processes associated with repentance and love are directly opposite, the first taking us beyond our innate limitations and the second bringing transcendence into limited consciousness.1 Likutei Sichot, vol. 14, p. 120, footnote

Did you live for Yeshua or did you live for yourself?


Pastor Steve Gray’s sermon on Friday September 23rd at World Revival Church sums it up best live for Yeshua not for our own selfish pleasures. Put Yeshua first and die to self. This is hard yet it must be done in order to please HaShem.

When I die and go to the judgement room I will be asked one question “Did I live for Yeshua or did you for yourself?

This question scares me. So I ask G-d every day to get all things that are not of G-d out of my life. Please show me how to die to self and live for Yeshua.

G-d has given me talents to use for the glory of G-d. When G-d asks me how come you weren’t like Moshe I have an answer for HIM. G-d when did you appear to me in a burning bush.

When G-d asks me how come you weren’t like Avraham I have an answer for HIM. When did you give me the wisdom and kindness of Avraham?

When G-d asks me how come you weren’t like Robert this scares me for I don’t have an answer for G-d. (I paraphrased this from Rabbi Dov Greenberg’s talk on The Life’s Four Questions)

Therefore I must die to self and do what I was born to do live and serve HaShem and do acts of kindness, generosity and G-dliness to pave the way for Yeshua to come back again.

Moses explained why it was necessary to renew and strengthen the covenant that G‑d first forged with the Jewish people at Mount Sinai, 40 years prior. Perhaps in the intervening 40 years, some of them began to think that they could avoid G‑d’s corrective punishment if they would be disloyal to Him.

[Moses told the Jewish people not to try] “to add the drunken to the thirsty.” Deuteronomy 29:18

We possess two souls: a Divine soul, which seeks to enhance our relationship with G‑d, and a human/animal soul, which seeks physical comfort and the pleasures of secular intellectual stimulation.

The pleasures that our human/animal soul craves are more readily available in our physical world, so it is “drunk” compared to our Divine soul, which thirsts for G‑dliness. Only in the Messianic future, when G‑dliness will be openly revealed, will the Divine soul be “drunk” with Divinity.

In the meantime, our human/animal souls attempt to “add the drunken to the thirsty.” This side of our personality knows that material pleasures are too shallow to satisfy us in any meaningful or long-lasting way. Yet, it deceptively argues that the spiritual fulfillment that our Divine soul seeks in the study of the Torah, prayer, and the performance of G‑d’s commandments are more readily available to us in the enticements of this world.

Our challenge in life is not to listen to this voice, but to listen instead to the inner voice of our Divine soul and order our priorities in accordance with both our and G‑d’s true interests.1 Or HaTorah, Devarim, p. 1193

Living the Torah We express the true nature of G-d


When we Jews study Torah and do our mitzvahs we are showing the world who HaShem is and thus we express the true nature of G-d and we become the light unto the world.

“Moses then taught the Jewish people the laws of legal testimony and perjury

[Moses told the Jewish people, “In any court case,] the matter [of a defendant’s innocence or guilt] must be confirmed by the testimony of [at least] two witnesses.” Deuteronomy 19:15

It is the Torah’s position that creation itself testifies to the existence of the Creator, as well as to the fact that His power lies beyond our ability to comprehend. However, the notion that G‑d’s essence is not only beyond our ability to understand but beyond our ability to conceive does not follow from examining the world; this truth must be established by “external” witnesses.

The witnesses to the inconceivable nature of G‑d’s essence are the Jewish people. By studying the Torah and performing G‑d’s commandments, the Jewish people introduce the world to the ineffability of G‑d’s essence, paradoxically accomplishing the categorically impossible feat of expressing what is by nature inexpressible.1 Likutei Sichot, vol. 19, pp. 188–196

Living The Torah


Living the Torah Event Date: 10 Nissan 5740 – March 27, 1980

Torah is “Our life, and the length of our days.” It is not possible for something to be called ‘living’ if it’s alive only at certain times of the day, week or year. Life is constant at all times, and without pause.

Not a single part of a Jew’s day – whether in the realm of thought, speech, or action – is disconnected from Torah. In the words of the Sages: “All your deeds should be for the sake of Heaven.” All a person’s activities, without exception, must be infused with the vibrance of his or her relationship with G-d.

The Talmud compares a Jew without Torah to a fish out of water. A fish, however, can survive temporarily on dry land, whereas a Jew cannot thrive even one moment outside the realm of G-dliness. In the words of King David: “I have placed the Lord before me at all times” – literally, every single moment of one’s life.



Wow this one is heavy. Let me explain. Let’s say a relative of mine is murdered. I want to exact revenge against this person. This is actually evil.

This is a trick to seduce me into acting in an evil way.

Yeshua is my ultimate insulation against acting in an evil way. When revenge is my heart I am actually committing murder. I didn’t  actually exact revenge but my heart wants this person dead so therefore I have committed murder.

Until  Yeshua comes back my only insulation from evil is G-d’s word the Torah and Yeshua showing me how to forgive. The hardest part is to put Torah in my heart. This is the longest distance known to man from the head to the heart.

Moses then warned the Jewish people not to listen to false prophets, and reviewed the laws of Cities of Refuge. When someone commits an accidental murder, this stroke of Divine providence indicates that the accidental murderer needs to be exiled to one of these cities in order to cure himself of some inner defect that would otherwise go unrectified. The victim’s close relatives are allowed to kill the accidental murderer unless he has fled to one of these specially designated as asylum cities

[Moses told the Jewish people,] “You must designate three cities for yourself.” Deuteronomy 19:2

Allegorically, the relative who seeks to avenge the victim’s blood is our own evil inclination. It attempts to trick us into sinning, thereby causing us to suffer some form of spiritual “death,” i.e., a loss of vitality in our spiritual life. The Messianic Redemption will be our ultimate refuge from this pursuer, for the evil inclination will be nullified in the Messianic future. Similarly, the future resumption of the Temple service will afford all who need it the opportunity to complete their atonement.

In the meantime, the study of the Torah is our refuge from our evil inclination, for the holiness of the Torah has the power to neutralize the effect of evil on us.1 Likutei Sichot, vol. 34, pp. 121–122.

The on going lesson of Trusting G-d


The hardest lesson for me is learning to trust G-d. Fear is my biggest bug a boo. It strikes hard and I am learning day by day to fight back with the word of G-d. Satan knows where to strike me. Evil does and it is hard.

G-d has always been there to bail me out time and time again. I cry out to my father and ask Him please tell me what I have done to offend you. Please show me where and how I do it and I will stop.

David cried out the same thing.

By learning Torah I am learning what G-d expects of me.

To know G-d’s way study Torah.

To know what G-d’s likes and dislikes study Torah.

“Moses then encouraged the Jewish people to turn only to G‑d for all their needs, and not to seek ways to foretell the future.

[Moses told the Jewish people, “Rather than trying to divine the future,] be wholehearted with G‑d.” Deuteronomy 18:13

When we are connected to G‑d, we are not subject to any form of predestination. We should therefore never be concerned with predicting the future, with freeing ourselves from the “spells” of any real or imagined forces, or with dealing with the possible influence of previous incarnations on our lives.

The surest way of ensuring our happiness and success in life is by devoting ourselves wholeheartedly to learning what G‑d expects of us (by studying His Torah), by addressing our prayers directly to Him, and by fulfilling His will.1 Igrot Kodesh, vol. 18, p. 205.

Defend G-d’s honour at all costs


When confronted with evil or an attack on G-d’s people I am learning to summon up the inner Pinchas to smite the enemy dead in its tracks.

The enemy can be from within G-d’s house as well too.

Moses then instructed the Jewish people to honor the priests, taking care to give them their allotments from their produce and flocks.

[Moses told the Jewish people,] “The following must be the priests’ entitlement from the [lay] people, from those who slaughter an ox, a sheep, [or a goat]: the shoulder, the cheeks, and the stomach.” Deuteronomy 18:3

The priests were allotted these specific parts of our animals in honor of Pinchas, Aaron’s grandson. Pinchas used his cheeks to pray for G‑d’s help when he used his shoulder to drive his sword through the stomachs of those who were defying G‑d.

Inasmuch as the Jewish people are all a “kingdom of priests and a holy nation,” we are all meant to learn from Pinchas’ example. When forces within us or outside us oppose the continued progress of the world toward its Divine goal, we must summon our inner Pinchas in order to overwhelm our own stubbornness or the stubbornness of others with the sheer power of holiness.1 Sichot Kodesh 5736, vol. 2, p. 237