By a man of faith hope coming unto us

The man who loved the Law of the Elohim (Ps 119:97) and was known by God to be a righteous man, blessed and praised his Bo’re and was willing to do everything that Hashem wished him to do. Those wanting to fall under the promises made to Abraham should be people following in the footsteps of Abraham, having the Faith in the same God as Him.

In the Book of books we learn about Avram (“the Father is exalted”) or Avraham who often is considered the first one of the religious group who got its name from “Judah“.  It is also the man who let many think of the “father of many nations” and of the “Chosen People“, the Jews, though the Jewish concept of a “chosen people” has, in essence, nothing to do with Jews being better than anyone else. Rather, it refers to God’s relationship with Avr’am, later named Avraham or Abraham, and the Israelites, as well as receiving the Torah at Mount Sinai.  In both cases, the Jewish people were chosen to share the Word of God with others.

Born in the city of Ur in Babylonia Abram (Abraham) lived with his father, Terah, and his wife, Sarah. Terah was a merchant who sold idols, but Abraham came to believe that there was only one God and smashed all but one of his father’s idols. After Terah’s son Haran died in “Ur of the Chaldees,”  Terah migrated with his youngest son Abraham and his grandson Lot, together with their families, from Ur, intending to go with them to Canaan; they went 300 miles north and got to stay at Haran. This was after the glory of God had appeared to our father Abraham and had asked him to go out from his land and from his kindred to go into the land that the Hashem was going to show him. (Acts 7:2-4).

Till the age of seventy, Abram had sojourned among his kindred in his native country of Chaldea. When he was 75, the Hashem promised Avram that he would become the father of a multitude, his descendants being an abundant nation of people.  As a symbol of the covenant promise to multiply his descendants into a great nation that God would call his own, God changed Avram’s name into Avraham or Abraham. The moment God called him to the unknown territory of Canaan, Abraham demonstrated remarkable faith and trust, immediately leaving his home which he had earlier received and his clan.  Then he came to settle in a region surrounded by pagans, Canaan, which God promised to give to Abraham’s descendants. Abraham agreed to the pact, which formed the basis of the covenant, or b’rit, between God and Abraham’s descendants. This b’rit is fundamental to Judaism.

Abraham had to endure more tests by God, which made him at certain moments doubt and go in against God’s wish to be in Canaan. When famine struck, rather than waiting on God for provision, he packed up and took his family to Egypt. Once there, and fearing for his life, he lied about his beautiful wife’s identity, claiming she was his unmarried sister. Thinking this beauty not being married Pharaoh took her from Abraham in exchange for generous gifts, to which Abraham raised no objections. Abraham found himself honoured by Pharaoh, but as a husband, his life came in danger and Abraham’s foolish deception backfired. But God kept his covenant promise intact. Jehovah inflicted disease on Pharaoh and his family, revealing to him that Sarah must be returned to Abraham untouched.

Also when Sarah was without child, they thought to take it into their own hands, being impatient to see that great nation coming. At Sarah‘s encouragement, Abraham slept with Hagar, his wife’s Egyptian maidservant. Hagar gave birth to Yishmael (Ishmael), but he was not the promised son. God returned to Abraham when he was 99 to remind him of the promise and reinforced his covenant with Abraham. A year later, a miracle child, born to Abraham and Sarah in their old age as the fulfillment of God’s promise to Abraham to make his descendants a great nation, Jitshak (Isaac = “he laughs.”) was born.

When Isaac was a youth, there came another test of God unto Abraham, which sounded very strange, because not Abraham had a boy, but God was demanding him to be offered to Him. Abraham loved his God so much he did not question Him and took his beloved son to a mountain to sacrifice him.

Abraham is about to sacrifice his son Isaac when there is a noise in a burning bush, a ram in the thicket.

Saddened and confused, Abraham bound Isaac with ropes and placed him on a stone altar, taking his knife to slay this long-awaited son. At that moment an angel of God called out to Abraham to stop and not harm the boy. The angel said he knew that Abraham feared the Elohim because he had not withheld his only son. When Abraham looked up, he saw a ram caught in a thicket by its horns. He sacrificed the animal, provided by God, instead of his son.

It was a test of Abraham’s faith, and he passed. For his part, Isaac willingly became the sacrifice because of his faith in his father and in God.

And the Malach Hashem called unto Avraham out of Shomayim the second time, And said,

By Myself have I sworn,

saith Hashem,

for because thou hast done this thing, and hast not withheld thy son, thine ben yachid: That in blessing I will bless thee, and in multiplying I will multiply thy zera as the stars of the skies, and as the sand which is upon the sea shore; and thy zera shall possess the gate of his enemies; And in thy zera shall kol goyei ha’aretz be blessed; because thou hast obeyed My voice.
(Gen 22:15-18 OJB)

This oath is the foundation of Israel’s blessings (Gen 24:7; Gen 26:3; Gen 50:24. Exo 13:5, Exo 13:11; Exo 33:1). David’s “sure mercies” all grounded on it (Psa 89:35; Psa 132:11. Compare Luk 1:73). As such with this last act of submission to God Abraham became the founder of Judaism, the physical and spiritual ancestor of the Jewish people, and one of the three Patriarchs (Avot) of Judaism.

Christianity and Islam also claim him as their patriarch, and therefore are also two major Abrahamic religions, we shall sometimes have to look at and compare with the faith and teachings of those who follow the Mitzvot of the Hashem.

When we look at the hope given to Abraham, which in the later books was repeated to his descendants, we learn that there are certain conditions to be able to be a partaker of that “Faith of Abraham”. From the different books in the Bible we learn that God was pleased by the faith of Abraham. Like Abraham was tested severely in more than one instance, we also can be tested more than once. Like Abraham demonstrated extraordinary faith, trust, and obedience to the Ratzon haEelohim (or Will of God), those willing to be partakers of the hope, should also demonstrate such belief and trust in God. Like Abraham had the courage to face a powerful enemy coalition, we too have to face hasatan or the adversary of God.

Like Abraham, we too have to come to the full realization that we only may have One God, Who is One, and taht we should continue the work of the prophets and speakers in the Name of God, being ourselves also heralds of the Good News, that all people are given the opportunity to belong to God’s People, if they agree on the conditions.
It is up to the believers to show others that God’s calling, even when it might come into stages, is there for everybody to grasp, so that they can join all those who shall be allowed to enter the small gate of the Kingdom of God. Let us therefore all take an example in the lessons of that man who ultimately lived to age 175 and fathered six more sons after Sarah died. Because of Abraham’s faith, God promised to make his descendants “as numerous as stars in the sky.” Abraham’s faith in God has been a model for all future generations of Jews, but also for all those who want to be partakers of the heavenly calling.
That is the hope given to the world

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Preceding

From the Primeval history of judgment to a story of hope

the Story of Abraham

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Additional reading

  1. Biblical characters given as example
  2. Aim High: Examples of Godly Characters to follow
  3. Which man is mentioned most often in the Bible? Jesus, Moses, Abraham or David?
  4. True riches
  5. Necessity of a revelation of creation 6 Getting understanding by Word of God 4
  6. Today’s thought “And he counted it to him for righteousness” (January 12)
  7. Another way looking at a language #3 Abraham
  8. Leading Egyptian Dates
  9. Background of Faith
  10. Faith, storms and actions to be taken
  11. Today’s thought “The LORD will provide” (January 12)
  12. A “seed” for the blessing of all mankind would come through the family of Abraham
  13. Isaac A Type of Christ
  14. The Abrahamic Covenant and Seed of Abraham
  15. Apple of Gods eye
  16. Men who believed and had faith in a Higher Power they could not see
  17. Sukkoth, Gog, Magog, Armageddon, a covenant and Jerusalem
  18. 12 Verses: Where Is the Promised Land? and 4 Other Questions
  19. James 2:14-23 — Justified Dynamic Faith & works
  20. Patriarch Abraham, Muslims, Christians and the son of God
  21. With God All Things Are Possible
  22. God receives us on the basis of our faith
  23. Memorizing wonderfully 66: Galatians 3:8-9 Justified receiving blessing of Abraham’s faith
  24. Memorizing wonderfully 67: Galatians 3:29 Heirs according to promise.
  25. Together tasting a great promisse

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Related

  1. Understanding the Old Testament
  2. The Call of Abraham (Story of Scripture 2)
  3. TLIC Daily. Day 20. January 20: The Lord will provide.
  4. That’s Impossible
  5. The Story of Abraham and God’s Redemption of Mankind – Part 1
  6. The Story of Abraham and God’s Redemption of Mankind – Part 2
  7. Faith That Climbs A Mountain
  8. Abraham’s Faith
  9. Week 2: Abraham’s Obedience
  10. Abraham Series: 3
  11. Sketching HIStory #24 Sarah died at Kiriath-arba
  12. Sketching HIStory #25 Abraham was now a very old man, and the LORD had blessed him in every way.
  13. Friday, January 29 Abram becomes Abraham and Sarai becomes Sarah as a sign of their covenant with God.
  14. The Big Promise
  15. “Blessed with Believing Abraham” #2183
  16. Who are the children of Abraham?
  17. Nothing is too hard
  18. My Abraham Moment

3 thoughts on “By a man of faith hope coming unto us

  1. 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, who sat before Avraham’s family 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.  A person who cuts an oath brit alliance, thereafter the allies sit together at a formal meal.  Like the three meal, which the halachot of Shabbot, establishes. 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.  Each and every tohor midda has its own unique blessing and its own unique curse.  Its this basic יסוד of middot, דאורייתא ודרבנן, which separates tohor middot as pronouns of the Name rather than adjectives of the Name.  An adjective carries no baggage of responsibility if a person fails to live up to the dedication of a midda unto HaShem.

    The acceptance of the brit faith carries with it responsibility. Each and every Oral Torah midda has its own blessing and curse. Grace, just for example, has the curse of total defeat in war. The total destruction of Nazi Germany serves as an example of the midda of Grace. The dedication of middot, learn from pronouncing a blessing. As the latter require שם ומלכות so too the dedication of middot require swearing a Torah oath. The Xtian Bible never once brings the Name of HaShem – the 1st commandment of Sinai. The church absolutely denies the Oral Torah logic system based upon the dedication of middot unto HaShem. The curse of all tohor middot, דאורייתא ודרבנן, a person swears an invalid oath and therein profanes the Name of their God. When Israel sanctifies tohor middot – victory and success.   But the enemy always destroys Israel when the Cohen nation profanes the dedication of tohor middot.

    In the name of clarity, this “sh’itta” of learning views the Written Torah as only a Constitutional political document. Religion has no place within the Torah faith. The dedication of middot in how a person emotionally matures his/her life has no portion with dogma or halachic ritualism stripped clean of mussar; a person who dedicates a tohor midda unto HaShem does not thereafter “believe” he swear a Torah midda oath. In equal measure Torah middot can never qualify as practices of organized religion because how a person matures his own personal emotional issues – emotional issues never qualify as religious practices but rather as strong personal habits. Correcting a midda character trait compares to changing the course of a river.

    Torah as a political Constitutional document establishes the Order of the Cohen society. Just as the United States Constitution shapes American society but not British society. Just as Parliamentary law determines the Constitution of British society but not American society. So too the Torah brit faith shapes only the Cohen nation. The idea propagated and foisted by both Xtianity and Islam of a Universal faith, complete and total narishkeit rubbish.
    The key issue of writing a Sefer Torah, the sofer has to write the Name of HaShem לשמה.  Doing a mitzva לשמה requires a subject and a predicate.  The latter informs what the subject does.  For example, P’sach, Jews remove all leaven products from their possessions.  Korbanot have a halachic prohibition to switch from one korban type to another korban type.  Tanning the hide of an animal intended by the sofer to write a Sefer Torah: that hide requires a dedication for the purpose of writing a Sefer Torah.

    Therefore what pronoun/predicate sets the Name of HaShem apart, when the sofer writes this Name לשמה?  Its the absolute necessity of this “pronoun/predicate” which separates the profane from the holy.  Its this pronoun/predicate which makes this most essential הבדלה, that separates the first Commandment of Sinai from the second Commandment of Sinai – holy from profane, as the defining Torah wisdom of understanding. 

    At the Akadah, for example, Avraham dedicated his son Yitzak unto the oath brit which HaShem swore to him that his chosen “Cohen” seed would compare to the stars in the sky and the sands upon the sea shore, in the memory of obeying the Divine commandment to listen to Sarah, who demanded that Avraham expel Hagar and her son Ishmael from the oath brit inheritance, from inheriting any part of the brit sanctified chosen Cohen nation.  The revelation of the Torah, as taught by Moshe our Teacher, centers upon keeping the Commandments. 

    All the 611 commandments, taught by Moshe, his understanding (defined as: separating like from like) of the הבדלה k’vannaof the opening two Sinai commandments, his 611 stand upon the יסוד of the commandment Sarah imposed – as a yoke of faith, upon Avraham – to expel Hagar and Ishmael from the oath sworn bnai brit house.  Kre’a shma as a mitzva, tefillen serve as witness, of the yoke burden to remember the unique oaths, each sworn separately, by Avraham Yitzak and Yaacov לשמה.  Saying Divine Names require more than a religious ritualized repetition of words contained in a siddur.  Observance of all the halachot, derived from within the Sha’s Talmud require an attached Aggadic mussar learned from the prophets.  The mussar דרוש\פשט of פרדס, most essentially raises ritualized halachot unto the holiness mitzvot sanctified לשמה.

    גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם

    This opening Mishna describes the services of a notary, an individual officially licensed by a governmental body to perform certain actions in legal matters.  The Rosh did not require a sofer to נחתם, using an impressed seal, whenever that sofer wrote the Name of HaShem.  But the masoret of writing a Sefer Torah does permit the sofer to inscribe straight lines upon the leather.  Consequently it appears to me that the language נחתם implies some type of impressed seal, which all notaries employ today.  The notary seal impressed upon the margin of the Torah on the identical line that contains the written Name of HaShem, this seal – impressed upon the margin – serves as evidence that the sofer wrote the Name לשמה — לשם מידות.

    Middot, the Oral Torah logic system format, seeks to promote effectiveness as the main criterion in the set of considerations of social emotional/communial “investors”, and in the management of associations, through the development of advanced emotional development and maturity for societal stability, development of social standards, social mapping, applied research, consulting, conferences etc.
    However, what precisely defines the k’vanna of a sofer, when he writes the Name of HaShem לשמה?  Forty days after the sin of the Golden Calf, on Yom Kippor, Moshe heard the voice of HaShem declare the 13 tohor middot.  Why the second repetition of the Name of HaShem in that revelation, which addresses the tohor middot of logic – otherwise referred to as the Torah Sh’Baal Peh?  The second Name of HaShem comes to teach that the middot thereafter, beginning with אל, that these middot serve as pronoun predicate extensions of the Name of HaShem.  Therefore the sofer should set aside 13 specific “Crowns” to precisely indicate which middah of HaShem, that that sofer held as his k’vanna, at the precise moment in time, when that sofer wrote the Name of HaShem לשמה.

    A safer Torah which does not “נחתם” with a defined tohor midda crown, the question stands: what proof exists which testifies that the sofer wrote the Name of HaShem לשמה?  The opening Gemara of גיטין teaches that g’lut Jewry lost this precise knowledge, how to do mitzvot לשמה.  Consequently, it appears to me that a sofer has a Torah obligation to prove his k’vanna when he writes the Name of HaShem לשמה, something comparable to the services of a notary.  This requirement which establishes the halacha of the correct way to write a Sefer Torah, this commentator strongly advises, it compares to the time of Ezra, when he changed the shape of the letters of the א – ב.

    Recently celebrated Purim.  The Gra teaches that the word המלך serves as a רמז to HaShem.  Honestly this idea appears most difficult to me.  The Purim story highlights rage and extreme anger.  The sages within the Talmud compare strong anger unto avoda zara.  Therefore the rabbinic pronoun/predicate המלך, whose gematria numerical value equals to המן, this tuma word המלך, refers to God, but not unto HaShem; the exact distinction between the first and second Sinai revelation commandments.  The tuma Yatzir within the heart of man strives to seize power and make “the leader”/המן of a given nation, into some type of God.  Herein defines my current understanding of Megillat Esther.  Have made a pithy summation of this idea: refer to myself as an atheist – bless HaShem, based upon the opening mussar instruction from the Torah: בראשית ברא אלהים/In the Beginning Created God.  The tuma Yatzir within the hearts of mankind, continually seeks to transform their “anointed” moshiach into some type of God.

    The Purim story tells a story which depicts a power struggle.  The Nazi war criminals themselves referred to their up coming hanging as “Purimfest”. Both the Church, with its Jesus son of God theology Gospel Universal religion stories, together with the evil Nazis, both lost their bid for world power. Present day Iraq serves as an excellent example of the post WW2 total defeat and exile of the church who waits for the 2nd Coming, and its present exiled spiritual status, following the Israeli victory in the 1948 Independence War. According to a 2019 interim study ordered by British Foreign Secretary Jeremy Hunt and led by Rev. Philip Mounstephen, the Bishop of Truro, “xtian persecution” approaches “near genocide levels” in the Middle East. The curse of refugee degradation has switched from Jews to the Xtian church.  That report focuses upon Iraq’s xtian de-population, decimated from 1.5 million before 2003, to under 120,000 by 2019.

    The Purim story instructs a powerful mussar.  This mussar learns from the דאורייתא mitzva to ושמח וסלסלות חתן וכלה.  On Purim we dress up in constumes similar to a wedding.  The הבדלה of Purim separates extreme anger, defined as the inability to feel or appreciate Joy, based upon המן who saw Mordecai sitting at the gate immediately after the honor of having a private party with המלך and Esther.  This great mitzva to dance and give pleasure to the young couple bride and groom; it serves the purpose as a life long reminder, when that married couple’s relationship snags bitter and hard times.  Chag Purim, the preamble to Chag P’sach, teaches a fundamental k’vanna of the brit tohor faith, as expressed through all the 6 major Chaggim – through teaching an opposite הבדלה – extreme anger – expressed through acts of oppression and evil cruelty.
    No theology can cover the permanent stain upon the soul of modern day Cain, revealed through the horrors of the Shoah.  Churches can dance, their choirs can sing hallelujah – utter vanity – a shallow reactionary expression of tuma faith.  The religions whose theology worships their God, as the Angel of death, who crushes the weak, enslaved and impoverished … when the dawn of reason breaks, following their defeat in war, no reactionary ‘I’m Saved and Born Again’ or ‘I’m washed in the blood of the lamb’, false joy can expunge the eternal stain that these המן like religions bear, their yoke of guilt, their acts of wickedness has scared the souls of their chldren.  Their cursed children bear the mark of Cain to all eternity, similar to the 10 sons of המן who hung on the gallows together with their father.  Neither time nor revisionist history has the power to erase the tuma disgrace of religious theology.

    The tohor midda ארך אפים aligns with the 6th middle blessing of the Shemone Esri,
    ברך עלינו ה’ אלהינו את השנה הזאת ואת כל מיני תבואתה לטובה … מברך השנים
    To accomplish the mitzva of tefilla requires the “understanding” to da’aven with k’vanna.  Rattling off words written in the Siddur according to the פשוטו של מקרא, while acceptable in dire straits qualifies at best a בדיעבד manner in mitzvot observance.  A Yeshiva educated Yid who behaves in this manner to what does it compare?  פרשת תולדות teaches a fine distinction [understanding: the separation of like from like], by which Yitzak agreed to cut a brit alliance with with Avi-Melach who came with the general of his army.  Adjacent to this brit, Esua cuts a brit alliance through marriage with Beeri the Hittite, and Elon the Hittite. 

    The revelation of the Mishkan, adjacent to the Torah disclosure which prioritizes the rule of law: meaning – Court imposed righteous justice which fairly compensates for damages suffered or afflicted among and between bnai brit.  The Torah introduces this concept by means of ‘white and black fire’; it delves into the specifics of the middot of the vessels of the Mishkan – black fire; which invites the students of the Torah to make the ‘white fire’ logical inferences, the ratio relationship between avodat HaShem through korbanot as opposed by the avodat HaShem through Sanhedrin Courtroom justice.  What most sanctifies the Name of HaShem: korbanot or Courtroom imposed justice? 

    The Book of שמות dedicates 4 ד’ פרשות בתורה dedicated to the measurement middot of the vessels of the Mishkan and garment of Aaron HaCohen, it omits all mention of the Great Sanhedrin!  The prophet Amos instructs a powerful mussar to the rich and powerful of the nation, who abuse and torment the poor folk of our nation by asking the question, the Avot they did not father the poor and weak of our people as well as the rich and powerful?  Contrast the mussar given by the prophet Malachi, wherein he communicated contempt of the tuma custom acceptable to some Cohonim wherein they offered blemished korbanot.

    The latter mussar compares with the actions taken by Esau who cut a marriage alliance with enemy families within Canaan.  The oppression of the poor and weak among the people of our society too compares to the despicable behavior of Esau’s decision which despised the birthright of his inheritance similar to his selling his birthright unto Yaacov for a bowl of soup.

    The k’vanna of calling to  HaShem to bring the rains in their due season, and cause the land to know prosperity and wealth, centers not upon the desire for power and gold but rather HaShem rains down blessings upon our Cohen Republic because we prioritize the necessity to rule all the people of our bnai brit civilization with righteous justice.  The k’vanna of this the 6th middle blessing of the Shemone Esri defines the wisdom of our Torah and separates it tohor from tuma.  What distinguishes the wisdom practiced by Goyim?  They prioritize – as the most important and essential – their prayers; specifically they seek the power to theologize God – which in its turn – blesses them with rulership and gold.

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