The tohor middah רחום, as expressed in the 4th Middle Blessing within the Shemone Esri –
ראה בענינו וריבה ריבנו וכו’ גואל ישראל
This subcategory “king” of the 13 tohor middot, (each of these 13 middot wears its own unique crown), orally communicated to Moshe at Horev, functions as the expression and maturity of emotional development. The tuma reverse of the midda of mercy, expressions of Oedipus hubris. The Book of Ester teaches a strong mussar against arrogant anger. How extreme anger, combines with power, as played out in the Book of Ester. Maturation of strong passions defines how I learn the B’hag’s דאורייתא commandment of the Torah touching the mussar of Purim. A similar mussar within the Talmud teaches this same idea through the general terms, extreme anger directly compares to avoda zara.
Oral Torah logic, contrasts with the Greeks philosophy: as expressed by both Plato and Aristotle, with it’s study of emotions. The Torah story: Aaron and Miriam, how they murmured against Moshe, serves as a specific which defines the subject of tuma from within the Torah itself. Another example: at the burning bush, one of the plagues revealed to Moshe – leprosy. Torah faith stands between the opposing poles of g’lut and geulla. Just as the latter expresses powerful emotions of national mourning and national joy, so too leprosy teaches this relationship ratio between strong emotions expressed through a personal human health disaster.
The 1st commandment of the Sinai revelation directly refers back to the specific case of the redemption from Egyptian slavery. But slavery does not limit itself to physical bondage, but includes emotional slavery domination and mind control. The rivalry between the sons of Yaacov, which culminated in the enslavement of Yosef, and further expressed by the במדבר stories that emphasize the Yatzir HaRa within the hearts of Israel, to return back to Egypt – this tuma contrasts with the tohor middah – רחום.
When the sages command that a ברכה requires שם ומלכות, the latter term of king directly refers back to the 13 middot דאורייתא. In effect, making a blessing calls in the Name of HaShem upon a specific comprehension of no less than one of the 13 Oral Torah middot. Keeping and doing halachic mitzvot requires שם ומלכות, [kingship – in the plural form], just as does pronouncing a blessing, both before and after eating food. The curse of g’lut:
דתנן גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם. מ”ט? רבה אמר לפי שאין בקיאין לשמה
The loss of wisdom to do mitzvot לשמה effectively defines the curse of g’lut. The sages within the Sha’s, they affix the root cause of g’lut to ‘hatred without cause’. But this concept, does it not most essentially hang upon a lack of emotional maturity among the Jewish people? The idea of hanging a mountain by a thread, this indispensable concept, it defines the Order of Damages in the Mishna. What ratio exists between words and emotions? This commentator refers to this question as: “Cave of many colors”. Primitive stone age man, these people directly compare to the enslavement of Israel by Egypt.
Human cultures both express and “cook” the raw emotions which surge through our blood and minds. No man, irregardless of his talent and genius can stand upon the יסוד of ‘fear of heaven’, without wrestling with his emotional immaturity. The substance of mussar builds upon this fundamental יסוד. Theology, by stark contrast, totally ignores this most fundamental requirement of faith. In fact, what a person personally believes promotes raw uncooked passions. For this reason the brit mussar faith does not recognize, nor in any wise does it validate theology. Avoda zara cherishes and highlights theological belief systems, which center themselves upon the ego of I.
How do emotions shape human cultures?. Human emotions, unlike a computer, do not stand divorced from our knowledge. Computers do not possess the ability to cry. Emotions shape how societies develop cultural, linguistic, even intergroup rivalry and conflict or ethnic misunderstandings. They directly influence and differentiate a national culture from all other cultures. Neither Xtianity nor Islam possess the means to understand either the T’NaCH or Talmud because these foreign aliens know nothing of the Jewish cultural impact, and how it shapes the perspective of the Cohen nation. Only a ger tzeddick, as a new creation, with a Torah blessing, can grasp the Torah brit faith.
The New Testament attempt to understand the Torah, by referring to it as “the Law”, serves as a strong proof. Law does not encapsulate commandments. Rather, it reflects court room rulings which strives to compensate for damages inflicted or suffered. But Xtian believers remain blissfully unaware of the concept of lateral Common Law courtrooms. The latter codified Talmudic court rulings, they so most essentially define pharisaic law. Which Church anarchy so heartily despises with their tuma hypocrisy, criminally expressed throughout the last two kilo-years. The final outcome of this false messiah tuma – the Shoah itself.
The soul and the afterlife, both learn from the brit cut between the pieces. How many children did Avram have at that time? Zero children. He cut an oath brit on the sworn oath that his future born seed would compare to the stars in the sky for its great multitudes. Now! What oath did Avram swear back to the Creator of the Universe whom father Avram called El Shaddai? El Shaddai, the Divine Name affixed to Chag Sukkot — the name of the Nefesh Yechidah.
The halachic mitzva of kiddushin: what does a man acquire through kiddushin? If its the body of the woman, such an acquisition compares to buying a Hebrew slave – tohor; or acquiring the permission of a whore for sex – tumah. The mitzva of kiddushin an inference learned from Get – as in divorce. What does the Get return back to the divorcee? Her Nefesh O’lam Ha’Bah – – her future born children. The mitzva of kiddushin therefore stands upon the foundation of the Brit between the pieces. The oath which Avram placed upon El Shaddai to judge and witness – – – the faith commitment that El Shaddai would live within the hearts of the chosen Cohen Nation. This oath brit sworn by Avram stands eye to eye with the oath brit sworn by El Shaddai that the seed of Avram would compare to the stars in the heavens.
Upon this יסוד rests the primary precondition known as avodat HaShem. The Torah explicitly warns the house of Aaron, never to attempt to do avodat HaShem while in a condition of tuma. Any attempt to perform avodat HaShem while breathing tuma spirits carries the Divine Decree of כרת – that person cuts himself off from the brit faith. The din of כרת, encourages the opposite response of t’shuva. King David experienced כרת as a consequence of his ערוה with Bat Sheva. The prophet Natan pronounced the Divine Din of Civil War throughout the generations of the House of David. Meaning that t’shuva for the crime of ערוה, which carries the din of כרת, equally applied to not just David himself, but to all his future born generations. This same כרת din equally applied to Adam HaReshon. Adam did not alone die. Rather 10 generations of Adam died during the floods in the days of Noach.
The brit faith its cut upon the lives of a Man’s children. Each father, in his own right establishes the Creation story within his own brit seed. Herein explains the k’vanna of the opening blessing to acceptance of the yoke of the kingdom of heaven
קדוש (previous generations) קדוש (present generations) קדוש (future generations) בכל יום תמיד מעשה בראשית.
The language קדוש refers to the oath brit dedication of the Cohen nation unto HaShem. Directly comparable to the dedication of Yitzak upon the altar unto HaShem. A Torah korban dedicates, by means of swearing a Torah oath, life and not death, to HaShem. As a direct consequence tefilla stands in the place of korbanot. Tifilla stands in open contrast to prayer. It dedicates middot tohorot by which a Cohen Israel sanctifies his life walk before HaShem. Prayer, by stark contrast, Goyim make plead requests to their God(s) which primarily involve their own immediate personal lives.
The Oral Torah stands upon the יסוד of tohor middot, both דאורייתא ודרבנן. Tohor middot serve as pronouns, as opposed to adjectives, unto the Name of HaShem. The 6 Yom Tov + Shabbot manorah, a Cohen Israel strives to kindle and light a tohor midda fire. By affixing a tohor middah unto one of the 6 Yom Tov (nefesh, ruach, neshama, chyyah, yeshida, nefesh kalli), affixed to a specific day of the week, face of the soul; a Cohen Israel strives to attach a tohor middah (defined as a consequence of Torah learning) unto a specif face of his soul. (The soul: directly refers to passing this tohor commitment unto his children). The mitzva of kiddushin most essentially entails bearing children and their education in Torah tohor middot. The name of the soul a Cohen Israel dedicates on Shabbot – Shalom. Hence Yidden traditionally greet one another on shabbot with — Shabbot Shalom.
Neither Xtianity nor Islam possess any wisdom upon the defining concept of faith – tohor. The Cohen Israel dietary laws, for example, do not prohibit the consumption of delicious foods because those animals qualify as “unclean”. Tuma does not mean “unclean”. Both opposing Torah concepts – tohor & tuma – refer to spirits breathing within our hearts. The Torah dietary laws apply strictly and only to the Cohen Israel brit people alone. Irregardless that the Catholic church dresses up as priests, similar to Islam’s slaughter of halal meat attempts to duplicate rabbinic kashrut laws, neither this nor that qualify as part of the brit Cohen nation. Both alien religions worship foreign Gods.
A Torah oath brit alliance – Life and Death – hangs upon the scales of Judgement. The servant of Avraham, his name Eliezar, he met the family of Avraham who lived in Iraq. Avram stood related to Sarah through their mutual father. But Sarah’s mother – share no physical family inheritance with Avraham’s mother. From here the sages interpreted the intent/k’vanna of the Torah that the mother determines the Jewishness of the all new born children for all generations. This judgement ruling has received challenge, primarily the Tzeddukim sons of Aaron. They base the logic of their opposition upon the Torah which commands, that only the sons of Aaron can do avodat HaShem in the service of korbanot dedications. The Torah refers to Klall Yisroel as the nation of Cohonim. Therefore unto this day, the Reform Judaism opposition argues that the father determines the Jewishness of all new born children.
The sages answer the challenge made by the Tzeddukim cohonim by teaching the Torah commandment-mussar which instructs Avram to heed the command of Sarah to expel both Ishmael together with his mother. That only Yitzak, Sarah’s son, would inherit the oath brit Cohen “tohor” alliance. The logic of the Tzeddukim collapsed on this refutation. The sages who compiled the Gemara relied upon halacha taken from all 6 Orders of the Mishna, to established their common law legal style of difficulty/answer. The Gemara commentary to the Mishna defines the discipline of common law, the sages of the Gemara bring, close precedents of halacha from any and all of the other 6 Orders of the Mishna; which includes the Order that the current Mishna currently under perview and discussion. פשיטה – obvious.
The style of the servant Eliezar before Avraham’s family who lived in Iraq: the father, mother, and eldest brother of Rebekka, this “style”, comes to teach the mussar of how to cut a Torah oath brit. A brit alliance, by definition excludes the enemy. פשיטה – obvious. The oath brit which Avraham compelled his servant Eliezar to swear: that he would never make a קידושין oath brit alliance with any of the “children” of Canaan.
This judicial ruling, which Avraham made, learns from Lot. The Book of Ruth, the Nasi of the Court – Boaz – interpreted the Torah prohibition not to cut a Torah alliance with the children of Lot: Moav and Ammon; consequent to Balak – who hired Bil’am – the betrayal by Bil’am – to curse Israel. Bil’am, a descendent of La’van, profaned the sworn oath brit alliance which Yaacov and La’van swore, to cement the alliance which the servant Eliezar likewise swore a Torah oath unto Avraham – to travel to the family of Avraham, who live in Iraq, and to cut an oath brit alliance with members of Avraham’s immediate family in Iraq.
The קידושין [Jewish chuppah wedding] of this union did not violate the כרת din of ערוה that the daughters of Lot profaned. The oath brit alliance of the children of Adam and Noach rests upon the four legs which prohibit acts of theft, oppression, ערוה, and courtroom injustice. The Nasi Boaz ruled, as told through the Book of Ruth, that the daughters of Lot, that the Torah prohibition did not apply to them. The “enemy” curse definition restrictively applied only to the sons of Lot. The Tzeddukim sons of Aaron the Cohen could not logically respond to this difficulty from the Torah; their logic format had assimilated to embrace and accept the Greek logic philosophy. The Talmudic Sages of the Mishna, also more popularly known by Greek New Testament translation – as pharisees.
The tohor middah חנון affixes to the 5th middle blessing of the Shemone Esri רפאנו ה’ ונרפא. A Torah oath brit – cut upon Life or Death/Blessing or Curse. The case/din of the story of how the servant of Avraham – Eliezar cut an oath brit alliance with the family of Avraham living in Iraq logicly compares to the famine in the days of Ahav. The prophet Eliyyahu judged king Ahav as a wicked king, who like Yerov’am, abandoned the oath brit alliance that establishes the Torah as the Written Constitution of the Tribal oath brit Republic alliance of 12 Tribes. A similar logic analysis views a precedent comparison as both close and valid – Bil’am – the descendant of L’van – who profaned the oath brit alliance which Yaacov and La’van originally cut.
King Sh’lomo in equal measure violated and profaned the oath brit Republic alliance when he failed to set, and establish the authority of the Great Sanhedrin lateral common law court system. Justice functions as the נמשל to the משל of rain fall in its proper season. Ahav assimilated and embraced foreign cultures and customs; he decreed the abandonment of the Torah Constitution. The משל of famine – caused by no rain – the נמשל – foreign enemy troops who scale the walls of Jerusalem and brutally conquer the nation’s Capital.
Hitler as a point of comparison, he lacked the clarity of leadership to focus the Nazi invasion of the USSR — with the capture of Moscow. Napoleon captured Moscow and likewise suffered total defeat in war. A basic strategy of total war, to conquer the Capital City of the enemy; meaning capture its Government leaders. Napoleon’s army failed to defeat the Czar of Russia, even though it physicky – militarily temporarily occupied Russia’s Capital city – Moscow.
A second example of the tohor middah of חנון – – the Haf-Torah of Parshat משפטים, located as ירמיה לד: ח – כב, לג: כה, כו. There the Torah/government leaders/princes swore an oath brit alliance that HaShem would fight the Gods of Bavel, like as happened in the days of Moshe and also during the leadership of Yehoshua the servant of Moshe. But these leaders profaned the 7th year oath brit which establishes Liberty for all slaves and the cancillation of debts. Therefore the prophet ירמיה, as a consequence saw a vision whereby HaShem swore to bring g’lut, total military defeat upon the kingdom of David by the king of Bavil because the princes of the government embraced the tuma behavior practiced by Bil’am and his betrayal of the alliance cut by his fore father La’von.
The order of Rashi tefillen remembers this double bladed oath brit alliance obligation – – placed upon all generations of Israel, to all eternity. The pursuit of tohor Justice defines the judicial rulings as codified through the arranged and edited Order of the Chumash Parshaot; which places the revelation of the Torah at Sinai adjacent to the judicial courtroom rulings which most essentially defines the entire Parsha of משפטים – which immediately follows the story of the Sinai Torah revelation. The tohor middah of חנון weighs upon the scales of Justice: life vs. death. Tefilla contrast prayer, in that the people of the Cohen nation dedicate Torah defined emotional middot unto HaShem as holy in how we walk before G-d.
Do we keep faith to our oath sworn brit obligations which sanctify a Torah defined tohor middah unto HaShem as having the נמשל interpretation of how we do t’shuva and modify how our emotions affect both our thoughts and behavior in all future social interactions. A holy dedication wherein we dedicate our lives to [a משל metaphor] “cook” and improve the quality of our emotional maturity. חנון measures our commitment dedication to guard the backs of our oath brit allies, and not betray their oath alliance trust. The curse of חנון destroys the Cohen nation when we profane and abandon our oath brit alliance dedication unto HaShem – whose Spirit lives within our hearts, when we accept the curses sworn by Bil’am, to cause the total military defeat of Israel at the hands of our enemies during the crisis military disaster.