The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Part IV

A Torah scholar must learn how to do proper research, how to weigh relationships and partnerships. Still knowledge can dazzle the mind in similar fashion that a new toy enraptures a child. Honesty in partnerships, withdraws from speaking devastating comments: it seeks to narrow the scope of disputes. For breaking a partnership leaves lasting scares upon ones soul.
The Torah of תולדות ויצא speaks of relationships which open with such promise and ends in terrible bitterness.
((תהילים פד,יד) ה' צבאות אשרי אדם בטח בך.)
Open trust has to come to terms with anger. When partnerships sour, anger uproots trust. The human soul(s) possesses a multi-dimensional warp and woof. Time serves within the souls. דרך ארץ and Torah not only intra-weave among themselves, but both share a partnership with rational and emotional intelligences. Human relationships possess a kind of viscous fluidity of infinite combinations of middot tohorot and tumahot, of one person’s flowing, sometimes crashing into another person’s middot tohorot and tumahot. A tranquil hill can erupt into a lava emoting volcano on a flash or this same volcano can smoke and become active over years
The seduction of Dina did not entitle Israel to inherit all the lands of Shechem.[1] Clearly Levi advised the establishment of an alliance. And Yaakov, felt deceived through
this advice, after Shemone destroyed the tribe. If a person feels that his/her partner lacks honesty, this critical perception permanently shapes this relationship, (בראשית מט) שמעון ולוי אחים כלי חמס מכרתיהם בסדים אל תבא נפשי וכו'
Human relationships balance both open and concealed aspects of the psyche. This reality especially applies touching matters of business. A person who takes a גמ"ח or partnership loan(s) links his/her reputation unto these loans. A גמ"ח and a marriage broker require good information in order to make a decision. A person who takes a loan has an obligation to produce a credit history.
The prophets of Israel rebuked our peoples for all too easily throwing off the yoke of our oath/brit obligations. A person seeking to use other people’s money stands in the shadows of suspicion. Cutting a deep spirituality whereby our peoples honor and respect the dignity of a sacred trust requires a Torah education that goes far beyond the limited scope of a halachic ritual law.
As Levi carried the Ark of the brit, we - the generations of Israel - transport our souls. Dedicating one’s soul to keep and honor the britot established first by our fathers, requires employing Divine names. Nefesh – Ya, Ruah – Ha’El; Neshama.- El; Chiyya,- Elokim; Yechida – Shad dai; and 10 key emotions or encouraging awareness of the fundamental emotional gates: fear, anger, grief etc.
The revelation of the10 words contained the entire Torah. Similarly, souls function as a ‘fixed place’ in prayer; on the regelim and high holy days a person can dedicate a particular soul. Through prayer we can dedicate our souls to establish the Torah as the constitution mandate of Jewish governmental rule. Cutting an oath/brit establishes an internal continuum wherein not only our forefathers, Noach, Avraham, Yitzchak, Yaakov, Moshe, and David, but every bnai brit in all the generations can labor to refine and uplift the non bnai brit animal souls and thereby redeem the souls, achieving the Divine potential of Adam..
Making a proper blessing requires the language, “universe”. Cutting an oath/brit equally applies unto all generations; for a generation does not make a nation. The essence of prayer constitutes as one of the תרי”ג commandments. Equally true, only the living can redeem an animal soul from hedonism.
Earlier generations, through their Torah, can teach a vision of Souls, but only the living people who bear responsibility to keep and honor the תרי"ג obligations, can sanctify souls and raise animal soul(s) unto Adam/Israel. Everything comes from heaven except the fear of heaven. . גמ"ח or establishing partnership loans uplifts and redeems our bnai brit peoples. But all this works upon the sacred condition that our peoples accept the obligations, placed upon their souls to pay back their debts. The spies profaned the partnership they held with both Moshe and Israel, their words melted the hearts of our warriors, thereby condemning an entire generation to death.
The Mishkan functions as a משל/נמשל Torah teaching.[2] The destiny of man holds a vision far greater and profound than hedonism. What does hedonism have to do with justice? The bnai brit alliance requires that the people mutually accept specific and defined obligations upon their souls.
Noach: not to do acts of theft, oppression and nakedness among ones bnai brit peoples.
Avraham: to rule the oath/sworn lands with justice by establishing intra-bnai brit diplomacy.
Yitzchak: to dedicate the Neshamah to walk with דרך ארץ before the Elokim.
Yaakov: to pass Chiyyah unto future generations, that the bnai brit locals can discern and redeem the souls of their peoples.
Moshe: that Israel gives the tribe of Levi the means to inherit the Elokim that in turn the tribe of Levi would bless the avodah of Israel to inherit the land.
King David: crowns the souls, that only in Yerushalayim at the Har Habayit can peoples and nations through means of sacrifices – cut an oath/brit, revealing the Divine potential transforming animal non bnai brit souls unto bnai brit souls. By and through this revelation Israel shines as a light unto the nations.[3]