Tag Archives: Egypt

The tenth for G-d’s use

G-d instructed us to bring a tenth of what we have and bring it to the Temple. This is for G-d’s use.

This is called charity.


G-d is the one who provides all wealth. Not us. G-d gives us the ability to earn a living thus when we give a tithe to G-d’s house we are in fact showing G-d how much we honour HIM and follow HIS ways for us to live.

I do it because I want to please and give Honour to my father.

“Moses then taught the Jewish people that after they settle the Land of Israel and begin working the land, G‑d has obligated them to bring a tenth of their oil, wine, and grain to the Temple-city and consume it there. This ensured that the people would regularly visit Jerusalem (which was chosen to be the Temple-city) in order to renew their spiritual inspiration.

[Moses told the Jewish people,] “You must tithe all the produce of the seed that the field yields year by year.” Deuteronomy 14:22

This verse includes the instruction to donate a portion of our income to charity. The Talmudic sages pointed out that the similarity of the Hebrew words for “tithe” (ta’aseir) and “become rich” (titasheir) alludes to the fact that G‑d rewards those who give charity with abundant wealth.

Furthermore, when we resolve to give charity beyond our means, G‑d grants us the wealth that is required in order for us to give the charity we have resolved to donate.1 Igrot Kodesh, vol. 14, p. 211


Separated out for G-d’s use only


We Jews are a people separated out for G-d’s use. This means we must treat our bodies in a G-dly manner.

We are not mutilate our bodies in any way, shape, or form.

We are to follow the instructions of Kashrut (permitted verse forbidden foods.)

“Moses then instructed the Jewish people regarding how they must distinguish themselves from other peoples in order to remain true to their Divine mission. These instructions included the laws regarding bodily mutilation and kashrut (i.e., permitted vs. forbidden types of food).

[Moses told the Jewish people,] “You are the children of G‑d.” Deuteronomy 14:1

In the words of Rabbi Yisrael Ba’al Shem Tov, the founder of Chasidism, “Every Jew is as precious to G‑d as an only son born to his parents in their old age is to them – and, in fact, even more precious.”

G‑d created the world for the sake of the Jewish people – meaning not only for the sake of the Jewish people as a whole but for the sake of each individual Jew. Therefore, we should all live our lives as if the entire world were created for each of us individually, and awaits our unique contributions to its destiny.1 Likutei Sichot, vol. 3, p. 982.


Everything Begins with inspitaion

Yesterday, you were inspired. Today, that is all gone. And so, you are depressed.


But this is the way the system works: Everything begins with inspiration. Then the inspirations cools down—so that you can grab it and do something with it. For fire to become deeds.


Get rid of Idols


We are told by Moshe to get rid of all idols and traces of idols in the land G-d gave us Israel. “Moses instructed the Jewish people to eradicate all traces of idolatry from the Land of Israel. He then instructed them to establish a centralized location for the sacrificial rites (which would eventually become the Temple in the city of Jerusalem). He then informed them that although the blood of the sacrifices is “consumed” by G‑d on the Altar, animal blood should not be consumed when they eat meat themselves.”

[Moses told the Jewish people that when they eat meat, they must] “be resolute not to consume the blood.” Deuteronomy 12:23

Inasmuch as the blood of an animal embodies its vitality, it might seem that consuming blood in order to utilize this vitality for holy purposes would actually be a praiseworthy effort to refine the material world. It is therefore necessary to distinguish between meat and its blood. Meat signifies the material world itself, which we are capable of enjoying in a holy way. Blood, however, signifying the vitality and enthusiasm of life, cannot be enjoyed itself, for it is impossible to enjoy pure enjoyment in a selfless, holy way.

Thus, blood may be offered up on the Altar as part of a sacrifice, for then it is oriented solely toward holiness. But if it is part of the simple act of eating, oriented merely toward preserving and enhancing the life of the body itself, it must be avoided. We should aspire to become excited and enthusiastic solely about holy matters, rather than about material matters in and of themselves.1Likutei Sichot, vol. 4, p. 1110; ibid., vol


Give life


This experience, to give life, to watch it grow, to be torn apart by it, to receive pleasure from it, and to give life again—for this the soul descended from its ethereal heights.

And when it shall return to there, enveloped in these memories, it will finally know their depth. And with them travel ever higher and higher.


It looks like a curse in reality it is a blessing from G-d


It all depends on how you look at it. This is a mind blower. When evil comes I used to blame it all on G-d. I was wrong. God gave me a huge correction on this very subject three years ago when He told me don’t ever speak to me that way again. Period end of discussion.

When it looks like I have been cursed in reality this is a lie. The truth is that this is a blessing that is too great to be revealed in my limited world and my limited myopic sight. Instead therefore it is disguised as a curse to give me free choice to earn the rewards for my choice to follow my father or not.

I can reject the evil or wallow in self-pity.

I never heard this before.

The Rebbe explains: “Moses urged the Jewish people to realize that G‑d gives them the choice between good and evil. Their choice will result either in a life of blessings or one of curses.

[Moses told the Jewish people in G‑d’s Name,] “See, I set before you today a blessing and a curse.” Deuteronomy 11:26

A Divine curse is actually a blessing that is too great to be revealed within our limited world and must therefore be “disguised” as a curse. Our challenge is to see it in this perspective, rather than falling into the trap of becoming angry with G‑d. Thus, pain and negativity exist in order to provide us with free choice. Free choice, in turn, exists in order to enable us to earn the rewards for our choices, so we need not feel unworthy of the blessings that G‑d bestows upon us.

When we recognize that evil exists solely to provide us with the free choice to reject it, our struggle with it becomes much easier.1 Likutei Sichot, vol. 4, pp. 1339–1342.


G-d’s way is the only way


If we Jews imitate G-d’s way we will be successful. This means when we do acts,of kindness, generosity,  and love we are doing G-dly acts. And this pleases my father thus allowing us to bring heaven to earth so G-d will have HIS dwelling place. G-d’s dwelling place is in our hearts, our mind, our body and our soul.

“Moses promised the Jewish people that if they would keep G‑d’s commandments, imitate His goodness, and cleave to the sages of the Torah, G‑d would enable them to successfully drive out the nations that were occupying the Land of Israel

[Moses told the Jewish people] to walk in [G‑d’s] ways. Deuteronomy 11:22

The sages of the Talmud explain that this phrase means that we are intended to imitate G‑d’s goodness. “Just as He is merciful, so should you be merciful; just as He performs acts of loving-kindness, so should you perform acts of loving-kindness.” But inasmuch as G‑d’s goodness is infinite, how can we be expected to imitate Him?

The answer is that it is for this very reason that G‑d created us in His image. As such, we indeed possess G‑d’s infinite potential to do good.1 Hitva’aduyot 5746, vol. 2, p. 387.


Intensely Love G-d has two levels


There are two levels to intensely love G-d. One level is with all our heart. The second level is with all our might.

The Rebbe explains: “Moses then told the Jewish people that they should express their love of G‑d not only as individuals, but as a community.

[Moses told the Jewish people,] “If you love G‑d . . . with all your heart and with all your soul . . . ” Deuteronomy 11:13

This verse seems to repeat a similar verse in the previous section of the Torah – but in that verse we are told to love G‑d “with all your heart, with all your soul, and with all your might.” Apparently, there are two levels of intensity in loving G‑d: one that includes “with all our might” – i.e., constantly rising above what we consider to be rational or even possible – and one that does not.

This is because we are not all the same. Some of us can maintain a constant awareness of G‑d’s presence in our lives that inspires us to love Him “with all our might,” while some of us cannot maintain this awareness constantly.

Nonetheless, even those of us who can serve G‑d only “with all our heart and all our soul” on an ongoing basis can still rise to serve Him “with all your might” occasionally. In the Messianic future, we will all be able to sustain this high level of Divine awareness. It is for this reason that both verses – both versions of our love of G‑d – have been included in the text of our daily prayers.1 Likutei Sichot, vol. 9, pp. 79–85; Sefer HaMa’amarim Melukat, vol. 4, pp. 6–7; ibid., vol. 5, p. 282.


G-d gave us HIs soul in writing. It is called The Torah


I give you my soul to you in writing. G-d wasn’t giving us a shopping list in writing. G-d was baring HIS soul to us in writing. G-d is asking his creation to do for Him what He needs. It was fifty days between our leaving Egypt and G-d revealing himself to us on Mount Sinai.   I am G-d your G-d. It is personal. G-d wants a relationship with us. G-d tells us we gotta talk. I did for you so you gotta do for me. G-d tells us I need you to do for me.

The Torah is a graphic description of what makes G-d, G-d.

Revelation is G-d is telling us how meaningful this is to HIM. Honouring your father and mother is more important to Him than to us.

Revelation means G-d is revealing himself. (Taken from the teachings of Rabbi Manis Friedman.)

G-d expressed HIS love through Kindness


This is taken from the Tanya. “Abraham epitomizes Chesed, the attribute of kindness; Isaac epitomizes Gevurah, the attribute of severity; the predominant attribute of Jacob is Tiferet, or Rachamim, compassion. The inward aspect of the soul’s divine service when motivated by Chesed is — the love of G‑d; the inward aspect of the soul’s divine service when motivated by Gevurah is — the awe of G‑d; so, too, divine service when motivated by compassion has its distinctive inward aspect “Love is internal and kindness is external. So, too, with regard to fear and severity [— the former is internal; the latter, external], as explained in Iggeret HaKodesh, Epistle 15, p. 123a.” (— Note of the Rebbe.)

This means G-d is kindness. G-d’s love is expressed through HIS kindness.