The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote III

3) תנן ב"מ ט:יג המלוה את חברו לא ימשכננו אלא בבית דיו ולא יכנס לביתו לטול משכונן שנאמר (דברים כד, וגוי') בחוץ תעמד וכו'
Compare and contrast functions as a key tool in literature, I highly recommend study of this chapter. מדרש תנא צבי אליהו פרק כד. (א) (תהילים קמ:ט) אל תתן ה' מאויי רשע זממו אל תפק וגו

The Midrash opens with a verse from the Psalms. The proper way to study Midrash: Rule #1 the specific verse serves in a larger context. The Midrash seeks to understand a primary source, by a פרט/כלל logic. The specific verse has a relationship with the larger whole. Examine the whole psalm employing this verse as a lens. Know that understanding means learning a matter in the midst of another matter. Once a person grapples with the specific/general partnership of the Psalm itself, the student of Torah possesses the foundation by which to wrestle understanding of the relationship of the Midrash story with the specific verse.

This rule #1 applies to all Talmudic learning. But like any discipline it requires patience. Wisdom does not bring forth its fruits in a day. The Midrash compares the pleas of David that the Elokim would save him from evil and violent men with the broad concept of Jews living in galut among Esav. The behavior of Pharaoh who did not know bnai Noach
Yosef, and Esav/Europe share many brutal similarities.

This chapter of Midrash externally contrasts Yisrael and Esav but internally Midrash seeks to “understand” our Kabbalah. The Kabbalah not as commonly practiced in the popular mysticism of the dark ages, being the T”nach. Students of Torah must continually distinguish between primary and secondary sources. This too qualifies as a discipline. While this ancient Midrash dates back to the times of the Gemarah, it none the less interprets the Nach which studies 1st Temple period scholarship. Developing proper research skills requires the will to explore and re-examine again and again primary sources – how they relate to one another viewed from multiple and various perspectives. תוספתא for example requires memorization of its external ideas. It serves like a fertilizer in the soils of how our great sages edited the Talmud.
תוספתא gives students of Talmud a critical eye to judge how the editors of ש"ס what they included and excluded from the תוספתא. Hence תוספתא does not require a קהתי style commentary. It serves as the primary hand-maid in mishnaic studies.

The Torah holds the greatest treasure by which the peoples of Israel can rule our lands with wisdom. A diamond has many facets, so too our Torah inheritance. Consequently, the struggle of all the generations of bnai brit, acquiring access unto the primary sources, constitutes as the heart and soul of Torah education forever.

Study of the later commentaries both Rishonim and Acharonim merits blessings only after a person has strong familiarity with the sealed primary sources. Personally I prefer to study the Halachic codes as a compendium with the ירושלמי. Learning the רי"ף in conjunction with הבה"ג והרמב"ם followed by רבינו יונה ונמוקי יוסף followed by פסקי הרא"ש רבינו אשר with its דברי חמודות ומעדני יום טוב ופלפלא חריפתא
Having laid the foundations of Midrash and Kabbalah, תוספתא and ירושלמי, with the great halachic Talmudic codes, when the turn comes to study בבלי and its partnership with understanding the mishnaic intent Ya’alah it’s a party. The discipline that’s required, remembering and reminding that the ש"סcomes to understand and interpret the intent of the Written Torah as the constitutional mandate by which bnai brit can learn how to rule our inheritance lands wisely. After 120 the central question my souls must answer, did my Torah establish justice within the lands of Israel? When I stand before the Elokim I bear responsibility on one question: Did I keep the brit?

With the sealed primary sources: T’nach, Mishneh, Tosefta, Halachic Midrashim, Aggadic Midrashim, Talmud bavli and Yerushalmi and the Siddur the bnai brit labor to redeem our souls. As our fathers sanctified their souls through Torah scholarship our souls can achieve the same equality. A judge must never show partiality to a witness, equally so a particular generation holds no monopoly on Torah scholarship.

The latter commentaries written by our great Rishonim and Acharonim of blessed memory – their comments add unto but cannot replace the primary sources. A building contractor who builds great and beautiful buildings – that lack a solid foundation squanders time materials work and money. Standing upon the shoulders of Torah giants allows a person to see long distances, but it in no way replaces a solid foundation.

This book seeks to encourage bnai brit to dedicate their yechida to acquire our lands by honoring our תרי"ג obligations. Like the commandments, knowledge serves as a means to an end; neither functions nor exists as the final accomplishment. Torah reveals the souls of man. By torah wisdom we make a partnership alliance among the bnai brit. Our communal relationships therein establish a brit consequently with the Elokim. Fools who reverse this order worship – avodah zarah.

The Talmud teaches that the Tefillin posses holiness like a sefer torah. A person binds Tefillin upon the arm and head as a ritual form of worship. But the spiritual substance which causes the ritual form, a person should exert both emotional middot and the goals to invite the Elokim by cutting an oath/brit. All generations have their day under the sun. We all have equal opportunity to combine our souls and make our peoples one. When we forge soul relationships among our chosen peoples then and only then does the Elokim dwell within Israel.

How we behave and treat our bnai brit peoples every second in the future defines and measures our share in the world to come. Death does not determine our destiny in the world to come, rather life. Upon our life the judgment of the world to come depends. How we grow and mature both emotionally and rationally not only determines our social relationships in future encounters but this fundamental spirituality determines our portion in the world to come.

As diplomacy functions as the art of forging alliances so too and even more so Torah spirituality requires enlightenment of our Knesset souls, that all the bnai brit peoples together share. The commandment to establish גמ"ח and loan based partnerships flows like rivers into the seas of the תרי"ג obligations. Once grounded in the basics the latter Rabbinic commentaries flow with the Torah rivers and, so to speak, make fertile halachic deltas. These fertile deltas expand and enlarge the Torah mainlands.

Our Torah contains both land and sea, heaven and earth, this world and the world to come. If we cut the ערלה from our souls. Our souls with its Davidic crown shine unto all eternity. Its majesty possesses the length, width and depth to house the Elokim – the creator of the universe.

(ב) משלו משל למה הדבר דומה וגו'
The midrash speaks of the warrior king; the armies of David prevailed the Elokim conquered the gods of the nations. Similarly when Avraham returned victorious redeeming Lot from slavery.
The establishment of the Temple in Yerushalem David proclaimed the kingship of the Elokim above all gods. Consequently from that moment forward private altars became forbidden. Sacrificing offerings on private altars profanes the oath/brit that King David cut upon the souls of the Knesset Israel.
Offering sacrificial dedications outside of Yerushalem compares to surgically removing ones circumcision. After Yitzchak died, Esau abandoned the ruach and neshamah of his fathers. Even during their lifetimes he despised the brit Nefesh of Noach.
(ג) למה נדמה עשו ואליפז עם בנו עמלק וגו'
Righteous acts compare unto large rocks thrown into still tranquil waters. The emanating waves and/or ripples which occurs as a result compares unto the generations who inherit a destiny of righteousness.
שכרו של אגג – כשהיה חבוש בבית האסורין היה בוכה ומתאנח ואומר אוי לי שמא יאבד זרעי מן העולם וגו'
Learning the midrash acquires applying the lesson in both directions. Consider the opposite and its logical implications. If when non bnai brit do גמ"ח, like saving Jews during the shoah, and they receive a reward that shapes their spiritual destiny for generations to come, then when bnai brit honor their oath/brit obligations that they too receive a reward that shapes the destiny of generations.
גמ"ח, loan partnerships, discerning between ones bnai brit peoples and non bnai brit aliens etc, righteousness causes spiritual waves and ripples for at least that generation.
Now return unto Obadiahs prophecy against Edom. Edom rejoiced at the destruction of Israel. Because Esau regaled at the annihilation of Israel and Yerushalem a terrible curse thereafter destroyed the destiny of esau.
ד) ולמה זכה עובדיה לנבואה? וגו')
The explanation of midrash make no logical sense. Why bring a significant event and ignore the primary motivation that consequently produced the significant event? Twice concerning Ovadyahu the Kabbalah learns – fear of heaven…
דכתיב (מלכים יח:ד) ועבדיהו היה ירא את ה' מאד וגו' ועבדך ירא את ה' מנערי וכו'.
Ovadyahu merited visions of rebuke against Edom because he saved 100 prophets and rejected Queen Izevels abhorrence of the brit.
This non bnai brit Queen, a political tool by which King Ahav forged an international alliance, sought to uproot the oath/brit among the 10 tribes of Israel. Equally amazing Eliyahu spoke to the people as if only he remained of the prophets! Furthermore he compounded his error by rebuilding a high place. Eliyahu failed to uproot Yarovams breach of faith with its consequential drought of fear of heaven that prevailed among his generation.
עיין (מלכים א:יב) ויאמר ירבעם בלבו עתה תשוב הממלכה לבית דוד אם יעלה האם הזה לעשות זבחים בבית ה' בירושלים וגו' (שם ח:ל) ירפא את מזבח ה' ההרוס!
Following the building of King Shlomo’s Temple, private altars became forbidden. By rebuilding a forbidden altar Eliyahu separated himself from all the other prophets of Elokim.
Elisha took the mantle of prophetic leadership and replaced Eliyahu.
Yarovams [1] breach of faith-building high places – destroyed the alliance between Torah constitutional societies.
דכתיב (שם יד:ל) ומלחמה היתה בין רחבעם ובין ירבעם כל הימים
A mitzvah draws another mitzva and an aveirah draws another aveirah . Because king Shlomo erred and sought to build international alliances by chiefly employing political marriages as his diplomacy, Israel as a Torah based civilization remained internationally isolated. Political alliances established through convenience marriages cut both ways, when King Shlomo became old he too late realized his error and allowed foreign gods to defile Israel.
Because King Shlomo failed to establish other bnai Noach Torah constitutionally based societies, the other kings of Israel followed his disastrous example. Achav married Izevel and the 10 tribes slowly abandoned the Torah.
From this general concept the particulars of establishing גמ"ח and partnership loans unto ones bnai brit peoples becomes 3 dimensionally clear. By having compassion for ones allied bnai brit peoples, like the ger zeddek who becomes a prophet, Ovadyahu through גמ"ח became a partner with prophets. Hence the midrash asks?! ולמה זכה עובדיהו לנבואה
ה) שמא אין מעשיך כמעשה החסידים וכו')

Both Lavan and Pharaoh declared their faith unto the oath/brit Noach cut upon the Nefesh. But later a “new king” arose who found these obligations inconvenient.
(ה) יוסף נתברך ביתו של פוטיפר בשבילו וכו'
The faithless king challenges the integrity of his servant. The ger tzeddek Ovadyahu redeemed his souls by clinging unto bnai brit Israel. Whereas the King, accepted the mantle of leadership from his peoples and married a woman who abhorred both britot Noach and Israel. These alliances neither brought domestic harmony nor assurance from foreign invasions.
The most essential purpose of government, it must work to establish and maintain an internal partnership alliance among our peoples that possesses the metal to withstand clashes of interests in open market competitions. Business requires capital. Capital and banks function like a hand in a leather glove. גמ"ח and partnership loans given strictly only unto ones bnai brit peoples builds the bonds of faith that can unite our peoples in times of disputes and distress. Hatred without cause not only resulted in National disgrace and poverty, if tore the crown from off our souls. A Moslem mosque of avodah zarah profanes the holiness of the Har Habayit.
ה) שמא אין מעשיך כמעשה חסידים הראשונים, לכך נאמר ויקרא אחאב אל עבדיהו אשר על הבית. יצתה בת)
קול ואמרה: עבדיהו היה ירא את ה' מאד וביתו של אחאב . אינו מזמן לברכה....
(מלכים א:כ) ויאמר אליו (בן הדר לאחאב), הערים אשר לקח אבי מאת אביך אשיב וחצות תשים לך בדמשק כאשר שם אבי בשמרון ואני בברית אשלחך ויכרת לו ברית וישלחהו וגו' ויהי אחר הדברים האלה כרם היה לנבות היזרעלים וכו'
The faithless king lacked the essential wisdom to discern between aliens and bnai brit allies. Its not statues set along the main streets that cements an enduring alliance, rather abiding and honoring mutually agreed upon obligations. This fool won a tactical battle but uprooted the foundations of his rulership. Three years later Achav died in the battle of Ramot- gil’ad.
The house of Achav joined itself through marriage unto Yehoram king of Yehudah. Yehu destroyed Achavs political garden. The kabbalah teaches and encourages the bnai brit peoples to clarify and define their mutual bnai brit obligations of people-hood. Thereby distinguishing the bnai brit peoples from the non bnai brit nations.
The logic of this interpretation stands upon the logical principle of primary/secondary order. Our brit does not critically depend upon outward signs of ritual religious observance, for they compare to placing statues along the main streets. If clothes or manner of dress our brit does not essentially depend, on what necessary foundation does our bnai brit identity depend? It’s the 5 oath britot from the Torah and the 6th cut by King David which defines and refines the bnai brit souls.
These britot elevates our peoples and defines royalty. As even children and uneducated simpletons can discern between common peoples and Kings, the Torah calls Israel the chosen and eternal inheritance of the Elokim. The ערלה souls of common non bnai brit nations exist on an animal plane – their greatest thinkers say that man descended from apes. The souls of royalty hold Divinity.
For the inheritors of apes – might makes right, predators consume their pray. Would a tiger give גמ"ח to a sick, weak or wounded ox? When a barbarian sees a man on the ground, he kicks him to ensure that he remains on the ground. But even a barbarian can heartily believe and embrace religious ritual trappings and complex theological mysteries and dogmas which authoritivels declares the unity of G-d!

(ו) אליפז עם עמלק מאי הוא וגו'
אליפז gave excellent advice that עמלק not only ignored but chose instead to do the opposite. When we encounter the poor, weak, thirsty and afflicted among our peoples, how do we behave? Predatory barbarian souls cannot grasp the spirituality of גמ"ח and partnership loans.
מכלתא בשלח: ויבא עמלק ר' יהושע ור' אלעזר בן חסמא אומר המקרא הזה רשום ומפורש על ידי איוב שנאמר (איוב ח) היגאה גמא בלא בצה ישגה אחו בלי מים.

The banter between Iyyov and his “friends”: Bildad the shuhite seeks to console Iyyov that justice demands that his current travails shall pass. But when a man needs physical help, words do not much console. Kohelet councils: A time for war and a time for salvation. But Amalek perceives a different take both upon this world and the world to come. Barbarians view power and wealth as the supreme good in this world. Death functions as the eternal destiny in world to come for the defenseless and poor. Consequently the teaching of this midrash opens a question. How can a bnai brit person develop true fear of heaven and despise the oath/brit obligations?
(ו) ולמה נקרא שמה רפידים משום שרפו ידיהם מן המצות
Amalek despises throughout all the generations the oath/brit that Noach cut upon the Nefesh – not to do acts of theft, oppression and forbidden sexual license amongst ones bnai brit peoples.
(במדבר כ) וירא את עמלק וישא משלו ויאמר ראשית גוים עמלק ואחריתו עדי אבד.


The story of Bilam: a prophet who broke faith with the oath/brit, who encountered an angel with drawn sword and still feared not the Elokim. Cutting the britot distinguishes the souls of man from the soul of an animal clothed in the garments of human flesh. A man who accepts the obligations of the brit perceives life in this world, but survival of the fittest lies outside of the bnai brit perspective.
(ז) ולא זו בלבד, אלא זרעו של עשו שבטלו ברית המילה מבשרים וכו'

Our souls, and their service to contain the middot Elokim forever functions as the reward for being bnai brit. We view our responsibilities and obligations in this world entirely differently then do the non bnai brit – irregardless of their religious beliefs in G-d.
ז) לכן הקב"ה שהוא בוחן לבות וכליות אמר לו, אלו היתה ברית המילה בבשרך וכו' )
Esav as a specific touches all the non bnai brit nations in general. The 19th century saw Europe attain the highest, most advanced civilization. The 20th century witnessed its utter degradation unto barbaric bestiality. The predator of today becomes the prey of tomorrow. Wealth, power and culture exist only as very high and thick walls unto a city besieged by a conquering army.
(ח) ברוך המקום ברוך הוא, שהוא נפרע משונאיהם של ישראל מידה כנגד מידה וכו'
To the casual observer our midrash addresses an us/them relationship but on closer analysis the person opposed unto “us” – the guy we face in the mirror.
When we assimilate and walk the paths of the non bnai brit, then their prophecy of doom we equally inherit. Our brit continually and always stands upon the scale of blessings (קום ועשה אושב ולא תעשה) and curses (assimilation with Esav). We repeatedly have become our own worst enemies. The Romans occupied and destroyed Yerushalem but our hatred without cause invited the Romans. Upon casual observance, Titus burned the Temple, but Herod stood before the Sanhedrin and our Sages feared a murderer more than they feared the sanctification of justice. Herod filled our lands with bloodshed and our lands vomited us from their midst.
דכתיב (מלכים ב:כא) בן שתים עשרה שנה מנשה במלכו וחמישים וחמש שנה מלך בירושלים וכו'

שמיטה – Forgiving debts, גמ"ח and partnership loans to the poor etc.. Our oath/brit obligations by which we cut our souls, distinguishes the chosen peoples from the non bnai brit hoards. Barbarians embrace the manners of predators. In nature, predators cull the weak and sick from the herds of their prey. In nature, predators serve and have an intrinsic value in the food chain.

The vision of Torah holds a different path that humanity can therein walk. The destiny of man merits more than just existing as a part of nature’s food chain. Consequently the Torah specifically defines the foods permitted to eat. The bnai brit eat a deer and non bnai brit eat a deer. We ritually slaughter and salt the flesh, not so the non bnai brit. As living beings, human beings require food.
The Torah vision sees the larger strategic big picture and not just the tactical necessity of eating. The oaths that first our fathers swore, they serve as an eternally sharp precedent. All generations of bnai brit, by making these oaths themselves can cut and remove the ערלה from their hearts. Time does not remove or distance the destiny of bnai brit souls from housing the Divine Elokim – Creator of the universe.
Tactically each generation physically moves further, and distances itself further, from the Torah revelation at Sinai. Strategically all bnai brit have their day under the sun. By cutting the ערלה from our hearts, each person – in every generation – breathes life into the souls of our fathers. Forming a partnership to conquer the oath sworn lands; to establish the Torah as the constitutional mandate authority; to rule this holy land with justice. By means of דרך ארץ/emotional middot development, and mutually accepting our תרי"ג obligations, which we share together as a people, and intra - bnai brit diplomacy wherein we give our heart to the opposing others among our divided and conflicting peoples, their interests, perspectives and concerns we build an internal alliance among our peoples. This defines as I understand it the ultimate purpose of Divine spirituality.
The greatest conflicts of ה' do not occur on battlefields, where vast armies of good and evil fight. Rather the daily focus of the bnai brit struggle, centers upon establishing an Av/toldah relationship between our 13 middot tohorot and 13 middot tumahot. With our whole hearts – a unified Yazir – we can search and explore the intent of the 13 middot of Elokim.
מידה כנגד מידה, Shabbos we cease from doing the 39 middot of building the “shells” of the Mishkan. That we might dedicate building the 39 middot of the Shechinah that fills the mishkan. A holy dedication requires more than a שב ולא תעשה , the korbon shabbos requires a . קום ועשה
Reexamine the words of the prophet עובדיה:
שמועה שמענו מאת ה' וציר בגוים שלח קומו ונקומה עליה למלחמה וגו' איך נדמיתה וכו'
Leaving the corners of the field and gleanings that the poor might eat. The poor do not serve as the prey of the rich. The prophet rebukes his own people – bnai Israel – for abandoning the brit cut first by our fathers – as did Esav. The prophet employs a משל to teach a נמשל. Study of Kabbalah requires soul depth. Compare the rebuke of Malachi with the rebuke of Ovadiah and understood the משל/נמשל relationship of their vision.
מלאכי: בן יכבד אב ועבד אדניו ואם אב אני איה כבודי ואם אדונים אני איה מוראי.
Recall the beautiful prayers we say on the high holy days.
אמר ה' צבאות לכם הכהנים בוזי שמי! ואמרתם במה בזינו את שמך? מגישים על מזבחי לחם מגאל, ואמרתם במה גאלנוך? באמרכם שלחן ה' נבזה הוא.
Redemption and despicable contempt share the same verb root.
וכי תגשון עור לזבח אין רע וכי תגישו פסח וחלה אין רע! עובדיה: ביום עמוק מנגד ביום שבות זרים חילו ונכרים באו שערו ועל ירושלים ידו גורל גם אתה כאחד מהם. ואל תרא ביום אחיך ביום נכרו ואל תשמח לבני יהודה ביום אבדם וכו'
Kabbalah interprets the rebuke of the prophets with depth of souls. Rebuking a lion for behaving according unto its nature accomplishes nothing. Esav – our brother – exists and lives as our 13 middot tumahot. The essential elements combine and form our Yazir Hara. Yitzchak our father blessed both of his sons; the Torah commands us not to abhor our brother. For our brother lives very close to us. He’s the guy we see when we look into the mirror. Behold I have seen the enemy and he is me. True spirituality does not put down the goyim for being goyim. These people never develop brit nor דרך ארץ. Foolish barbarians converted Europe into a Jewish graveyard. But even greater fools abandoned the Torah britot that our fore-fathers accepted at Sinai and pursued avodah zarah and hatred without cause unto this very day!
(ט) ומהו החמס שחמס את יעקב וכו'
Intellectual knowledge of Torah as literature compares to the desire of the Nazis to make a museum of the exterminated Jew. Torah lives when we live the Torah. At the beginning of the 2nd terrible galut (3rd by including the wilderness generation) fools and arrogant pseudo – authorities among our peoples confused Torah with law. But law only serves as a means unto an end and never as an end in its own right. Our Torah teaches of the oath/brit partnership. The תרי"ג obligations serve only as a means unto that end. Establishing גמ"ח and/or loan partnership exists as pure examples of the תרי"ג obligation, and how the commandments defines and establishes the bnai brit as a people and nation.
(י) ולא זו בלבד, אלא שם הגדול בן נח וכו'
Swear not to do acts of theft, oppression and sexual license among your bnai brit peoples. This great Nefesh brit distinguishes Divine souls from the soul of animals. Belief in G-d and practicing theological and dogmatic rituals of worship neither touch nor possess power to cut the ערלה from the heart of men. Faith requires a relationship other than one’s personal beliefs. In the dark ages, animals slaughtered animals on matters of religious beliefs and theology. Cutting an oath/brit requires a korban or a Sefer Torah or Tefillin. A person who swears an oath does not afterwards declare: “I believe I swore an oath!” Because the generations of Adam despised and profaned their oath/brit – the floods destroyed humanity, the Babylonians, Herod and the Romans burned the Temple and the Nazis exterminated 1/3 of my peoples.
(י) (תהילים ז,ז) קומה ה' באפך, הנשא בעברות צוררי וגוי'
This psalm describes a terrible war among brothers.
(משלי כד) בנופל אויבך אל תשמח
It’s a natural event for physical beings to like hedonism, to admire the strong and despise the weak, to behave as an animal in natures food chain.

Cutting the ערלה from our hearts one generation cannot do for the as yet unborn generations. Earlier generations can record their mistakes and struggles with the angel of Esav. But each individual in every generation must place tefillin and accept the yoke of heaven.
(יא) כשיצאו ישראל ממצרים נתקבצו כל ישראל ומשה עמהן וכו'
The closing of the book שמות presents an obvious difficulty. Why repeat the measurements of the mishkan and the garments of the Cohen, or the repetitions of the dedications of the altar in the book במדבר? The midrash examines the prayer of Moshe following the sin of the calf. Both the sun and moon cast long shadows. The middot of the mishkan first stand in the shadow of forming a Sanhedrin government and established law. Our tribal heads dedicated the altar to serve for a greater purpose than merely sanctifying a Barbecue spirituality. Our fore-father publicly accepted the sacred obligation that judicial rulership employs judges and police to achieve justice and diplomacy among our peoples in times of strife and conflict. . The middot of the mishkan afterwards stand in the shadow of the 13 middot Elokim Revelation. Peoples not schooled in the study of Kabbalah call דרך ארץ – “manners”. The closing of the book שמות employs the middot of the Mishkan and the garments of the Cohen to distinguish substance from form, Torah scholarship walks in company and partnership with deep souls.
(יא) כגביעים וכוסות מלאים מים ויין ושלחנות מלאות מכל מעדני עולם, שנאמר (שיר השירים ז:ג) שררך אגן הסהר, אל יחסר המזג.
Learn the targum and it guides you unto the gemarah Sanhedrin:
דתנן סנהדרין: כיצד בודקים את העדים? היו מכניסין אותן לחדר ומאיימין עליהן ומוציאין את כל האדם לחוץ ומשיירין את הגדול שבהן אומרים לו אמור היאך אתה יודע שזה חייב לזה? אם אמר הוא אמר לי שאני חייב לו, איש פלוני אמר לי שהוא חייב לו לא אמר כלום.
Emotional middot development requires a precise discipline. דרך ארץ precedes Torah because a child who never receives instruction concerning conscious awareness, control and direction of emotions, lacks an essential emotional safety net, for when they must traverse the high wires of life. A person with this safety net can deal with ones bnai brit peoples with confidence. Not so, the poor child who fears to move for threat of his/her life. Lacking the substance of Torah the child quickly loses interest in the external trappings of Torah ritual worship. In this generation many children abandon the conflict and descend into the animal food chain.
(יא) לפיכך נשבע הקב"ה לעמו כו'
Cutting an alliance involves at least two parties. Shall one side swear an oath and not the other? A brit relationship requires an oath. The faithful King has kept HIS side of the brit.
עיין (ישעיה ה) אשירה נא לידידי שירת דודי לכרמו וכו'

If we fail to prune and hoe our heart and souls then the ערלה “weeds” shall dominate our lives, דרך ארץ dries upon the vine. Judaism becomes mere ritual observances which have no meaning in modern life. Our beautiful lands revert into a galut wildernesses.
If Jews return from galut they shall cry, “we wait for the moshiach! Our hands cannot alone exchange this galut wilderness into bountiful and fruitful lands”. How long shall the souls of our peoples – religious and secular – abandon redemption and extol nature’s food chain reality?
(יא) ולא יכלא אותם וכו' (דברים לג) ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך וכו' ספרי: ולזבולן אמר למה נאמר לפי שנאמר (בראשית מט) מקצה אחיו לקח חמשה אנשים ויציגם לפני פרעה ולא נתפרשו מי הם מאותם שהוכפלו שמותם וזה אחד מהם.
The blessings of Yaakov, that we might endure despite having leaders like Olmert. The color green has obvious associations with Spring. Intense emotional confrontations between close connections, its possible to speculate also emits green color. Learning to emote powerful emotions at the moment of antagonism touches souls, can change the nature of a dispute from a rational argument unto an almost mesmerizing assault upon gut emotions. Causing the recipient(s) to go into a form of shock. Healing this hurt requires even greater wisdom. Its far easier to destroy a relationship than to build a threatened partnership – especially at the moment of its collapse.
From the sale of Yosef until he introduced his family unto Pharaoh, the Torah struggles to distinguish between bnai brit and non bnai brit relations. Partnership with non bnai brit however esteemed, lack souls connections. Even in the days of Avraham, the Nations respected brit bnai Noach more in its breach than in its acquisition. Cutting a brit entails more than establishing great legal codes of law or political alliances. The brit elevates souls from the food chain, not because people cease or change their humanity. Circumcision in no way diminishes the desire for sex. Rather cutting a brit clears a path permitting peoples and generations to redeem their souls. . The spirituality of salvation requires returning the souls unto fixed determined and established borders. The sons of Yaakov require the revelation of discerning bnai brit souls from non bnai brit souls. The Egyptian galut aided and highlighted the unique brit by which our father Yaakov cut his souls. The oath/brit established by Moshe our Teacher further refined these britot that our fathers cut upon their souls.
The Avodah practiced by the Cohanim and Leviim in a state of Tohorah atoned for the tumah that threatened to defile the oath/brit lands. Prayer functions today in place of sacrifices. Herein lays the essence of avodah though korbanot. That the nation should dedicate its best in a tohor state which thereby emotes a blessing unto the seed of Avraham to inherit the land with security.
Developing a partnership obviously requires developing an us/them relationship. Simply because a person shares a racial or national connection in no way means that these peoples have an alliance one with another. Consequently neither race nor nationality can hold or contain an adequate definition of the term – bnai brit.

ילקוט שמעוני: ולזבולן אמר למה נאמר לפי שנאמר (בראשית לז) ומקצה אחיו לקח חמשה אנשים ויציגים לפני פרעה, ולא נתפרשו שמותיהם, וזה אחד מהם. שמח זבולן בצאתך מלמד שהיה זבולון סרסור לאחיו, והיה לוקח מאחיו ומוכר לכנענים ומן הכנענים ומוכר לאחיו.

Two clauses, I learn each independent from the other. The first clause describes זבולון as a diplomat, whom his brothers placed their confidence as a broker in times of internal disputes among allied members. The second clause describes the trade applications this great wisdom produces. Consequently the 2nd clause amplifies and gives further depth of meaning unto סרסור.
י"ש: ויששכר באהליך. מלמד ששבטו של יששכר משתבח שנאמר (בה"א יב) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה וגוי' מזבולן יוצאי צבא ערכי מלחמה:

The Kabbalah describes David making an alliance among our peoples in times of “war among brothers”. “War among brothers” by logical inference portents a time when our peoples perceive the brit alliance “among brother”. Organized religion primarily tends to direct accepted faith traditions in a vertical direction between man and heaven. During times of ignorance and anarchy or both, our peoples easily err.
The primary objective of achieving bnai brit its most essential crucial essence centers upon defining the mutual obligations that the bnai brit peoples accept responobility to keep honor and uphold in and between and among ourselves. If our peoples maintain a lateral faith among our chosen own, then and only then does this brit include a vertical faith between man and then Elokim.
A brit as opposed and opposite unto a religion or belief system centers its energies upon achieving intra- bnai brit diplomacy. Whereas the latter, cults define the foundations of their being on theologies or political theories which seeks to establish Divine and/or centralized authority.
Establishing the brit by uprooting these cults from our lands requires that our partnership peoples accept defined obligations upon our Nefesh/Yichida. Bnai brit and only bnai brit have political rights and protections within the borders of the lands of Torah.
Self actualization of the potential unto the reality, our sages learn by comparing the partnership between Torah and trade. Diplomacy requires two legs to stand. Torah and trade as general and broad ideas requires more than specific narrow or limiting interpretations. Confusing a general statement for a specific example qualifies as both erroneous logic and poor scholarship.

(ישעיה א) איכא התה לזונה, קריה נאמנה?! מלאתי משפט צדק ילין בה, ועתה מרצחים וכו'

The rebuke of the kabbalah, despair that results - our peoples exchange their souls like for a different pair of shoes. But the essential נמשל of this rebuke, that our peoples can so easily abandon their internal obligations that binds and establishes our bnai brit partnership.
Maintaining a soul’s connection with our chosen peoples requires work. Consider the story where Yaakov wrestles with the angel of Esav. Yaakov injures his tendon and we do not eat the hind quarters without complicated surgery. But it’s the נמשל that I find even more provocative.
גמ חולין צא: גיד הנשה נאסר לבני נח (בראשית לב) ויותר יעקב לבדו. אמר רבי אלעזר שנשתייר על פכין קטנים מכאן לצדיקים שחביב עליהם ממונם יותר מגופם וכל כך למה? לפי שאין פושטין ידיהן בגזל.

Bnai Noach have cut a Nefesh oath not to steal. Hence the גיד הנשה applies equally to them. In like manner not eating meat and milk together. Both Avraham and Lot served a meal unto Angels. But only Avraham checked to observe if these strangers followed the customs of avodah zarah! Another logical inference also applies. Since bnai brit treasure their possessions – because they do not steal – then to give גמ"ח money or partnership loans equally reveals an integrity unto the bnai brit relationship we share among our allied peoples. A person who helps a friend in need truly qualifies as a friend indeed.
The mishneh פרק ט ערכין makes a distinction between a walled city and a city that encloses itself by means of houses. By contrasting the two cases that mishneh teaches redemption.
גמ לב: דתניא משגלו שבט ראובן ושבט גד וחצי שבט המנשה בטלו יובלות שנאר (ויקרא כה) וקראתם דרור בארץ לכל יושביה. בזמן שכל יושביה עליה, ולא בזמן שגלו מקצתן.
Redeeming our peoples in troubled times has many grades. Jews to this day await Universal salvation by the hands of the Moshiach. But until nations cease pursuing war etc.. our peoples can still occupy themselves by redeeming our own. גמ"ח and partnership loans clearly qualifies as acts of redemption. This treatise seeks to strongly encourage our folk to invest in a גמ"ח for the purpose of validating a Torah based economy and economic system..
(יחזקאל יח:ה-כ) ואיש כי יהיה צדיק וכו'
The vision of Yechezkel beautifully describes דרך ארץ :
תנא דבי אליהו: אם אין תורה אין דרך ארץ ואם אין דרך ארץ אין תורה וכו' A person keeps and does the commandments not because they are commandments. Rather through these obligations a person from these actions cuts the Yechidah brit with his/her souls. This brit emotes the yoke of the kingdom of heaven from one generation unto another. . As the commandments interlink with one another, this ideal hopefully influences and shall influence intra – bnai brit behavior among our peoples. How can we – as a people- stand before our enemies in periods of war? When we daily despise our allied peoples in times of peace?!
קהלת: עת לאהב ועת לשנא, עת מלחמה ועת שלום וגו' הכסיל חבק את ידיו ואכל את בשרו
The commercial banks of Israel charge interest on loans. Why do Torah observant Jews do business with these banks? It’s easy to boycott stores that do business on Shabbat. But who among the Torah Jewry cries boycott the banks of Israel? . Establishing a mutually shared brit among our peoples requires accepting mutually binding obligations which therein forms a partnership. Business requires capital and entails risks – most business ventures fail. A person who takes a loan obviously reduces the risks of failure if his/her bank becomes a business partner. . Giving a loan unto ones peoples qualifies as an obligation. Just as paying this loan back equally so qualifies. Fear of heaven cuts in both directions. That the current banking methods totally overshadow גמ"ח institutions and establishments conducting partnership loans. This deplorable situation in no way proves that a generation cannot come and change the prevailing mismanagement