Cave of many colors
The gemarah, as I understand it, defines the emotion of truth as measure for measure. Judging the humanity of man requires measure for measure. The measure of our rational logical abilities as opposed to the measure of our emotional outbursts/tempertantrums!
A child at birth, at birth the emotions of a child have already developed to a large degree; not so the rational logical mind. Its a big brother/little brother relationship. Big brother tells little brother what to do, and not the reverse. Non-Bnai Brit people, embrace barbarism because they remain to this day as "cavemen/women living in their emotional caves" The emotional passions that a person experiences and/or feels at a given moment, these powerful enternal drives create an environment and the rational mind of a person reacts to and justifies the reality of their given environment. In short this defines as I understand it all non-Bnai Brit folk and allot of so called Bnai Brit folk. The essence of Torah spirituality therefore centers upon employing the wisdom of the Torah to define the emotional colors that a person might experience at a given moment. If the rational logical mind can translate and thereby understand the foreign language of emotional feelings THEN the possibility occurs that little brother might successfully rule over big brother like Yaacov did over is elder brother.
But what emotional wisdom the younger brother should envisage to be in holy brit with the elder one? Can you explain it in details for novice?
The brit which the nation of Israel cut both at Mt. Sinai and at Mt. Gilgal, distinguished the Bnai Brit nation from the non-Bnai Brit nations. At that time the nations of bnai No'ach refused to accept the Torah, consequently these same nations abandoned the Brit Bnai No'ach because Sinai and Gilgal stand upon the solid foundations of No'ach i.e. the oath not to do acts of theft and oppression to or among the bnai brit peoples. Establishment of just ruler-ship embraces no "religion". Righteousness does not depend upon one's birth. Responsibility for success or failure to achieve just ruler-ship among one's people, who ever those people/race/religious gathering etc happen to be, this requires tremendous bravery. A man does not inherit bravery, rather he/she must search within the Soul. This "search within the soul" is called דרך ארץ. The measure that a man strives to create from nothing the 13 essential emotional attributes/middot in like measure this man emulates the image of Elohim. As Elohim created the world for man to live so too in equal measure man has power to create the world of דרך ארץ for Elohim to live! The 13 essential middot as i understand the Talmud:
- Modesty. The emotion of guarding the dignity of others.
- Truth. The emotion of measure for measure.
- Long Suffering. The emotion of controlling one's anger.
- Increase beauty to give honor. The emotion of doing commandments to increase beauty in the world for the purpose of giving honor to Elohim.
- Grace. The emotion of seeing past the faults that every Bnai Brit person within his/her person. This emotion shares a quality with being married to a person after the initial thrill has departed. Its the emotion of loyalty and friendship.
- Increasing Kindness. The emotion of rationally directing an emotional discharge. Its like damming a powerful river and building irrigation channels. Damming a river generates allot of electricity. This electricity can do both good and evil.
- Continual Act of Creation. The emotion of focused dedication to develop the emotional attributes. This requires exercising tremendous will toward achieving emotional maturity.
- בטל. The emotion of attachment or absorption into a larger whole. A person requires a chosen people just as Elohim requires a chosen people.
- T'shuvah. The emotion of listening to what others say and incorporating it within one's own internal drives. This emotion distinguishes homogeneous mixtures as opposed to heterogeneous mixtures. A person has a much greater inclination to act because of internal forces driving from within than from external forces pushing from without.
- Mercy. The emotion of hating sexual depravity theft and oppression of others. Contrast pity, its qualifies as an action based upon an external reality whereas Mercy constitutes, possibly the same external action, as an internal abhorance/revulsion. Being straight in business requires development of this emotional middah.
- Giving Heart. The emotion of acknowledging the validity to the argument of an opposing "other".
- Forming the Yazir. The emotion of building emotional maturity for the purpose of inheriting this great avodah to one's children and friends. A brit translates into "alliance". Making alliances with one's family friends and people qualifies as the beginning of righteousness.
- Strengthen and arouse the heart permitting the rule of humility and war. The emotion of contradictions. I do not believe in god. Rather i have a oath-brit with the Creator of the Universe. I do not believe in gravity. Rather I bruised my knee because I tripped and fell. By its nature a belief system negates humility.
You have expressed a clear concise vision, may you and I experience this visions' reality in our lifetimes, ours is an especially blessed generation! The Jewish people after 2000 years! of exile have received permission to return and dwell within the borders of the oath lands and the nations/goyim have received permission to return and accept the Torah, something that the fore-fathers of the goyim nations rejected and despised - measure for measure/truth!
It seems to me that a point of clarification in your vision as a leader of the bnai noach people requires an address. This clarification concerns the general statement: Yazir HaRa. Its very important to understand, a general statement requires particulars; a general statement lacking particulars qualifies as an excellent definition of "propaganda"/ half truth! Something like wheeling out a man who's suffered from a life debilitating stroke etc. The particulars of the Yazir HaRa, at least it seems so to me, the anatomical components that make up the humanity of the Yazir of man... middot! I can learn this from the Torah. Consider the logic, why does the Torah in the 3rd book of Moses go from a discussion of the anointing of Aaron and his sons for the priesthood, to the "strange fire" offered by 2 of Aaron's sons, which the midrash learns that they were great scholars of Torah!
How do "great scholars of Torah" offer "strange fire"? The narrative continues and teaches that the surviving sons of Aaron, the man of peace, as opposed to Moshe, the man of Elohim, that the priest shall teach and distinguish between tohor and tumah. The narrative then proceeds to "digress" and it discusses tohor and tumah animals, tumah of a woman following birth the laws of leprosy and the anointing of the tohor person following along the same lines as the anointing of the Aaron inheritance of the priesthood. Afterwards returning to the Pasha read every Yom HaKippor, which discusses the anatomy of bringing an "atonement" annually for the Israelite nation. What distinguishes tohor from tumah?
It seems to me, that the logic that one can employ to interpret the intent of the framer of the Torah, the Constitution of both bnai brit Israel and bnai brit Noach societies, the logic being a משל/נמשל relationship. As a general rule, this logic applies whenever the Torah goes into great in-depth details of a matter, the most clear example being the close of the 2nd book of Moses and the repetition of the measurements for the Mishkan and the garments of the High Priest. This משל/נמשל relationship goes well to assist in understanding the intent of the 3rd book of Moses, for this book brings many many details, to the point that many can't see the forest through the trees! Remember, we're attempting to clarify your general statement Yazir HaRa.
The anatomy or atomic relationship that builds the Yazir being middot tohorot and middot tamaot. Just as animals have signs of tohor and tumah so too does human behavior! Moses our Teachers said on the final day of his life: I give you blessing and cursing - life and death - therefore choose life! The משל of tumah as specifically addressed in distinguishing between animals fit to be eaten and unfit for bnai brit consumption, bnai brit being a general statement, the particular being bnai brit Israel and Noach, unless Bnai Noach judges rule otherwise! The נמשל of this being middot tamaot. The great scholars even anointed/saviors of the nation, the 2 sons of Aaron who died offering a "strange fire" unto the Elohim - their "strange fire" being middot tamaot - they taught a halachic din in front of their Rav, the midrash teaches they said among themselves "when shall these old men pass that we might lead the nation."
On your web-page under Cave of Many Colors: I attempted to initiate a clarification of the 13 middot tohorot; defining emotions requires allot of Talmud - Torah. In the 2000 year exile past, because the Jews existed in alien lands, meaning as a practical reality that the Torah did not exist as our Constitution due to the fact that wandering Jews lived their lives as a people without a country - our scholars addressed the hostility of the non bnai brit goyish host nations by limiting Torah to matters that did not offend the task masters of my people. The existence of the Jewish people offended our task masters, we rejected their god as being; something like Raba, a great amorah of the Talmud, teaching that Job was an imaginary man! Hence our sages did not openly employ the Talmud as a means to interpret the 5 books of Moses.
Rashi the great commentator of the chumash, while his theory of P'shat interprets the chumash specifically with Talmud and midrash, the teachers of Rashi did not encourage later generations to follow the same approach of scholarship but rather focus upon P'shat as opposed to the anatomy of parts that as a whole built Rashi's theory of P'shat. Eza having a completely different theory of P'shat, his idea of reading the chumash centered upon a gramatical interpretation, Rashi also brings gramatical interpretations of the chumash, but his theory emphasizes explaining the chumash primarily with a precedent of Talmud and midrash; grammar in Rashi's method of learning, its place being clearly a secondary role; whereas in Even Eza grammar enjoys a place - more central - by which he explained the chumash. I mention Rashi because just as his theory of P'shat has anatomical parts so too the middot and their relationship in making the Yazir of our shared humanity. Specifically the priests of Israel were commanded to teach and distinguish between tohor and tumah as a משל and blessing and cursing/life and death as a נמשל!
Making a blessing over Kosher foods, Kosher meaning that the animals were slaughtered in a manner that made them fit to be placed upon an altar before the Elohim, Kosher meaning that the animal being obviously of a tohor species. The atonement comes to the bnai brit nation - the revelation of middot! Following the golden calf the Ancient of Days revealed His 13 middot unto Moses; so too when Israel distinguishes between tohor and tumah they by act distinguish between blessing and cursing/life and death. Hence the primary labor of the "anointed/savior" priests centers upon teaching the brit relationship unto the bnai brit nation. This being how I currently understand the narrative of the 3rd book of Moses.
Consider the Additional standing prayer said on Shabbot where the letters of the alphabet go in the reverse order. Friday night when I say Kiddush over wine, a blessing, my intent centers upon ceasing to do the 39 principal labors required to build the Mishkan/Tabernacle of the Congregation. By choosing wine, the Talmud learns that wine constitutes as a significant blessing - by making a blessing over wine i am permitted during the meal to drink any other drink because all other drinks have a בטל relationship unto wine - hence wine qualifies as a significant blessing as does bread; by choosing wine, learning shares properties with sowing two garments together, its a circular movement whereby one goes from one idea to the next with the intention of returning to the original idea, by choosing wine, a significant blessing, i seek to distinguish between the work week where its permitted to do the 39 principal labors and shabbot where its forbidden to do the 39 principal labors. Consider the Additional standing prayer said on Shabbot where the letters of the etc, this sowing type of learning is called holding or keeping cup. Shabbos constitutes as a sign of the brit. Its important to distinguish between a sign of the brit and the brit itself. something like driving on a journey and seeing a sign telling you the miles you have to travel before getting unto your destination. The sign obviously does not mean the destination, so too the sign of the brit can not exist as the brit! Remember, we're attempting to clarify your statement of the Yazir HaRa.
The anatomy of the Yazir entails specifically the Yazir HaTov, the 13 middot tohorot that i've listed on your web-page under the Cave of Many Colors; and the 13 middot tamaot specifically
- Hatred without cause.
- A narrow eye.
- jealousy of the success of others.
- greed: narcissistic self interest.
- forbidden sexual appetites.
- pleasure from others humiliation.
- arrogant self worth vis a vis others.
- loyalty that can not distinguish between one's people and others.
- oppressive violence directed against ones' people.
- mob wild emotionalism.
- an inability to listen or internalize to opposing others.
- lust for power.
- cruel slander.
These middot tamaot oppose the middot tohorot as listed in the Cave of Many Colors. On Shabbot a sign of our brit relationship with the Elohim. A person "works" not on building the Mishkan but rather the relationship of the One who dwells therein! Shabbot becomes holy when a person dedicates and re-dedicates his/her life to bending his/her middot tamaot before the middot tohorot; subduing the Yazir HaRa before the Yazir HaTov. Now this person can call upon the Kingship of the Ancient of Days, for the 13 middot of the Elohim, to dwell within the Mishkan of a persons' ruling middot tohorot. 13 plus 13 plus 13 = 39. There exist 13 middle blessings in the daily standing prayer! The 54 weekly divisions of the 5 books of Moses, if one places the 2 parshaot of blessings and curses to the side there remains 52 Torah weekly readings. 52 is divisible by 13, a person can affix a weekly reading of the Torah to a specific blessing of one of the 13 blessings in the daily standing prayer. Thus the chumash of Moses teaches intent whereas the standing prayer gives an order to the chumash of Moses.
This is how i understand the Yerushalmi Talmud when it teaches that over 247 prophets occupied themselves in writing the standing prayer. Learning by way of number relationships, the logical rules of Rabbi Yossi HaGilli lists, number 29, as a hint or remez. Something like in the book of Ester where the numerical value of "the king" and "Haman" have an equal value. The learned intent being that when the public readers says the name of "Haman" that the community makes a loud noise to wipe out the remembrance of Amelek, whereas when the public reader of the book of Ester says "the king" the community should have kavvannah to accept the Torah! Prayer requires Kingship, but specifically the external language of the standing prayer lacks Kingship, the intent being that Kingship can not exist b/c of words written in a prayer book but rather a person within his heart must seek the Kingship of the Elohim! This defines the intent of keeping Shabbot as i currently understand it.
This explains my understanding of the Additional Standing Prayer that Jews say every shabbot after the public reading of the Torah. Keeping Shabbot being a sign of 39 representing on one side ceasing to do the 39 principal labors while actively working on the 26 middot - 26 being the numerical value of the Great Name of Elohim - for the purpose that the 13 middot of the Elohim should reside in the inheritance of His Chosen Bnai Brit peoples. The bnai brit noach do not necessarily have to cease doing the 39 principal labors on shabbot, this their judges must determine themselves, BUT they must define and refine their 26 middot tohorot and tamaot that makes up the Yazir HaTov? and the ))Yazir HaRa((. For the purpose that the 13 middot of the Elohim should reside within His Chosen inheritance within this world.
Billy Jack earlier i tried to put this on your web page under the Cave of Many Colors. Now i understand that it was premature. Your vision of bnai noach required an explanation of the Yazir HaRa?. May i humbly advise that this commentary unto your vision of leadership now be placed on your web - page.