The sages have said, “From a person’s mouth you can tell who they are,” which means that the words we speak reveal the inner condition of the soul and whether the Spirit of God is in control of our thinking or our lower nature… Because we are created in the image of God (i.e., b’tzelem Elohim: בצלם אלוהים), our thoughts express our essential nature, and that is why it is vital to avoid evil thinking, since otherwise we will be brought into darkness and pain. As Yeshua said, “the good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Luke 6:45). The Hebrew word for evil (i.e., ra’: רַע) also means sad or “heartbreaking.” We must learn to discipline ourselves to think good thoughts since that brings us before the light and blessing of the Father of Lights (אֲבִי הָאוֹרוֹת) from which every good flows (James 1:17). Wisdom is essential for right thinking, and therefore it is important to guard your mind against alien and godless thoughts (1 Pet. 5:8). We gain wisdom by studying Torah which is called the “Tree of Life” (עֵץ־חַיִּים) and by speaking forth its truth, as it says: “Healing speech is a tree of life, but deceitful speech shatters the spirit” (Prov. 15:4). Knowing the truth of God and the reason for our existence sobers the mind and dispels the ways of folly. Negative character traits are formed by carelessly admitting alien thoughts into the heart. Genuine teshuvah leads to life, wherein the heart returns to the truth and is delivered from the darkness of the lie.
Hebrew Podcast
Psalm 19:14 Hebrew reading:
This week’s Torah portion (the first of the Book of Exodus) is called 
The exodus from Egypt (יציאת מצרים) is perhaps the most fundamental event of Jewish history; it is “the” miracle of the Torah. In addition to being commemorated every year during 
Many people go through the day oblivious to the miracle of existence… If you carefully consider even the most common of things, however, such as a piece of bread, for instance, you will soon realize that it represents a series of causes leading back to transcendental power, and finally, to the Creator and Sustainer of all things. A piece of bread comes from flour, which is milled from seed grown in topsoil through an amazing synthesis of light, air, minerals, and water. However, photosynthesis is a secondary effect of more fundamental forces such as the energy of the sun, the elements of earth, water, and atmosphere, the pull of gravity, and the marvelous inner “form” or intelligence of the seed itself… The “germination” of a seed is really quite miraculous, replicating the body and energy of a plant in miniature form (“this acorn I hold in my hand contains a thousand oak trees”). My point here is simple. Life is full of mysteries, though we can suppress consciousness of its wonders by means of ingratitude for our existence. God is never silent, however, since “The heavens declare the glory of God; the sky above proclaims the work of his hands; Day to day pours out speech; night to night reveals His knowledge” (Psalm 19:1-2).
The Lord had compassion for his people as they were suffering in Egypt. The LORD told Moses, “I have surely seen the affliction of my people who are in Egypt and have heard their cry… I know their sorrows” (Exod. 3:7). The grammar here is intense: “seeing I have seen” (רָאה רָאִיתִי). Understand, then, that God surely sees your struggles, friend. Second, know that God heeds the outcry (צְעָקָה) of your heart, and indeed, he interprets your groaning as if it were for the sake of serving him. Your heart’s cry is transformed by grace to be the cry for God himself, for relationship with Him: “The cry of the people has come to me,” he again told Moses (Exod 3:9), which means all the sufferings, the wrongs, the hopes, the fears, the groans, the despair, the prayers, were present before him, as if he counted every word and sigh. Third, realize that God knows your sorrows; he gathers all your tears into his bottle (Psalm 56:8). The word translated “sorrows” (מַכְאב) is the same used to describe the “Man of sorrows” (אישׁ מַכְאבוֹת), Yeshua our Suffering Servant, who gave up his life to deliver you from darkness, sorrow, and fear (Isa. 53:3-5).
Yeshua often used various agricultural images in his parables. For example, he explained that people are known by the “fruits” of their lives (Matt. 7:16-20). He likened the spread of his message in terms of “sowing and reaping” (Matt. 13:3-23) and compared the Kingdom of Heaven to the secret working of a mustard seed (Matt. 13:31-32). Yeshua regarded the world as a “field” for planting with different “types of soil” (Matt. 13:38-43), and warned of the “great harvest” of souls at the end of the age (Luke 10:2; Matt. 13:30). He pointed to signs from a fig tree to indicate the nearness of the prophesied End of Days (Matt. 24:32-33). Yeshua also used the metaphor of a “vine and its branches” to explain how his followers are to be connected to Him (John 15:1-6).
Spiritual fruit does not immediately crop up but requires time and its own season (Psalm 1:3). The process of spiritual growth is mysterious and comes from heaven’s creative power, as Yeshua said: “The Kingdom of God (מַלְכוּת הָאֱלהִים) is like someone who spreads seed on the ground. He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. By itself (αὐτομάτη, i.e., “automatically”) the soil produces a crop, first the stalk, then the head, then the full grain in the head. And when the grain is ripe, he comes in with his sickle because the harvest has come” (Mark 4:26-29). The wonder of faith understands the “ordinary” process of the growth of a seed as genuinely miraculous… With God all things are possible – and that includes the miracle of our newness of life. It is the fruit of the Spirit, after all, and that means that its source and end is found in God’s love…
“Pray that you may never have to endure all that you can learn to bear.” Yes, though we must also believe that God “will not let us be tested beyond what we are able to bear, but with the test will also provide the way of escape (τὴν ἔκβασιν) so that we may be able to endure it” (1 Cor. 10:13). Indeed, in light of suffering what we really need is perseverance, or what the New Testament calls hupomone (ὑπομονή), a word that means “remaining [μένω] under [ὑπο]” the Divine Presence while being tested (the English word “suffer” comes from the Latin word sufferre, from sub- (under) + ferre, to carry, and therefore denotes “bearing under” difficulty). When we suffer, especially when we find no answer to our agony, we need to find the will to believe, the strength to stay constant, and the rise of hope that gives utterance to simple prayers that focus the heart upon the Lord’s Presence: “God have mercy…” “Help me, O God…” “I need Thee, O Lord…” When we receive grace to faithfully suffer, we hear the Spirit whispering back to us: “Be not afraid…” “Live in me…” “Walk in the light…” “I am with you always…” “You are loved…”
The Hebrew word for “world” or “age” is olam (עוֹלָם), which is derived from a root verb (עָלַם) that means “to conceal” or “to hide.” God “hides” His face from us so that we will seek Him, and that means we must press through ambiguity to earnestly take hold of divine truth. Centuries before the time of the philosopher Plato, King David proclaimed that there was a “divided line” between the realm of the temporal world and realm of the hidden and eternal world. The temporal world is finite, subject to change, yet pointed beyond itself to an eternal world, which was the source of real significance, meaning, and life itself (2 Cor. 4:18). Therefore King David said, בַּקְּשׁוּ פָנָיו תָּמִיד/ bakeshu fanav tamid: “Seek His face at all times” (Psalm 105:4). Note that the numerical value for the word “fanav” (i.e., “His face”) is the same as that for the word “olam.” When we truly seek God’s face (i.e., His Presence) we are able to discern the underlying purpose for our lives.