The 6th Mishna of בבא מציעא resembles the subject of
פרק ד כתובות משנה ז. לא כתב לה – בתולה גובה מאתים, ואלמנה מנה, מפני שהוא תנאי בית דין.
Another proof that the mitzva of קידושין actively involves a sworn oath which affects all seed produced by this woman to all generations in the future, the oath placed upon the suspected wife based upon the “jealousy” of her husband. This rather odd chapter in the Book of במדבר, serves as a משל. The נמשל – the Cohen nation and our oath brit with HaShem. The sages in the Gemara of Sanhedrin attribute the first cause for the floods in the days of Noach to false oaths.
The Book of שופטים ז:ט – ח:כא teaches a powerful mussar. The arrogance of the elders of Sukkot and Penuel regarding their betrayal, wherein they made alliance with the kings of Midyan against the Cohen nation. The mussar here learns through a פרט\כלל. The Cohen nation suffered military defeat before the kings of Midyan, because our people too, like as did the elders of Sukkot and Penuel, all to often betray our Cohen oath brit obligations. The mitzva of placing tefillen has the k’vanna by which the generations of Israel renew our oath brit commitments made at the britot of Gilgal and Sh’Cem in the days of Yehoshua. Contrast the mussar commanded in משנה תורה ו:טז,יז
לא תנסו את ה’ אלהיכם כאשר נסיתם במסה שמור תשמרון את מצות ה’ אלהיכם ועדתיו וחקיו אשר צוך
With the mussar commanded by the prophet (ישעיה ל:א -כו). Like as the Gemara learns the Mishna by means of דרוש precedents, in similar fashion the logic of פרדס learns the literature of the T’NaCH. Israeli foreign policy stands and falls through the wisdom of cutting alliances. Cutting alliances with other countries exists as either a blessing or a curse; life and death hangs in the balances. To what does the wisdom of cutting a foreign alliance compare? To the Order of the Shemone Esrei.
All ברכות within the language of the Amidah, they all depend upon the k’vanna within the first opening ברכה. So to Israeli foreign policy throughout the Ages. If the Cohen nation keeps and uphold our tohor status before HaShem, then the alliances which the Cohen Republic cuts with foreign nations shall bring blessings to the Middle East and North Africa. But should the people of Israel behave like an unfaithful wife, our people assimilate and embrace the customs and cultures practiced by foreign nations, (Goyim who never accepted the chosen Cohen brit alliance, nor did Goyim ever swear an oath brit which obligated their unborn, future born seed to maintain the cultures and customs of the Cohen chosen people), just as HaShem plagued Par’o and Egypt with plagues till Egypt lay totally destroyed, so too and how much more so – the justice of HaShem vis a vis His oath brit Cohen chosen people.
The mussar commanded by the Prophets, these seers beheld the BIG PICTURE of the brit faith. The Gemara – by contrast – makes a common law precedent “pilpul”, which therein establishes concrete visualization of rabbinic middot; this causes a chain reaction which reveals the k’vanna definition to any given Mishna.
Once having made this “study”, then a student of the Talmud affixes that defined Mishna unto a specific ברכה within the Shemone Esrei, by means of learning the Aggadita, or Midrashim. This type of learning which my pen describes right now qualifies as the דרוש\פשט aspect of the פרדס Torah Sh’Baal Peh. This logic system format, and only this logic system format, which HaShem revealed unto the prophet Moshe on Horev, 40 days after Israel declared unto Aaron: “Moshe has died, who will teach us the rest of the Torah”?
Affixing a learned k’vanna of a specific Mishna to a ברכה within the Shemone Esrei often requires weighing the language of one blessing against the language of other blessings. Case in point, the דרוש learning here compares:
השיבה שופטינו כבראשונה ויועצינו כבתחלה, והסר ממנו יגון ואנחה, ומלך עלינו אתה ה’ לבדך בחסד וברחמים, וצדקנו במשפט. ברוך אתה ה’, מלך אוהב צדקה ומשפט.
רפאנו ה’ ונרפא, הושיענו ונושעה, כי תהלתנו אתה והעלה רפואה שלמה לכל מכותינו, כי אל מלך רופא נאמן ורחמן אתה. ברוך אתה ה’, רופא חולי עמו ישראל.
The g’lut of the chosen Cohen people resembles a person afflicted with a terminal disease. The sages teach, change a name or location, this act of t’shuva, can change the מזל of a person suffering affiction. As mentioned previously, Jewish refugee populations made a mass population transfer from Western to Eastern Europe. Alas our people failed to do t’shuva, my people did not condemn the assimilated Rambam halachic abomination. פרדס scholarship on the Talmud, thereafter totally collapsed. Jews ceased dedicating tohor rabbinic middot unto HaShem; they da’avened their tefilla by rote. My people therein burned and destroyed the Temple of doing mitzvot לשמה. Tefilla from then onwards compared to the times of Herod’s Temple, when Cohonim made Barbeques to Heaven. We walked in the stubbornness of our hardened hearts till the korban of the Shoah opened the eyes of my teachers.
מדרש רבה נשא פרשה ט: (קהלת א) מעוות, לא יוכל לתקון וגו’ …
This Midrash opens by comparing it to not saying ק”ש ותפילה בזמן. But the explanation which most appeals to me:
ר”ש בן מנסיא אומר איזהו מעוות שאינו יוכל לתקון? זה הבא על הערוה פנויה והוליד בן או בא על אשת איש אע’ג דלא הוליד. כל עבירות הכתובים בתורה, יש להם תקנה. גונב, אדם אפשר יחזיר גניבתו ויתקן. גוזל אדם, אפשר יחזיר גזילתו ויתקן. וכן השולח יד בפקדון. וכן העושק שכר שביר. אבל הבא על אשת איש, ואסרה על בעלה נטרד מן העולם והלך לו שאינו יכול לתקן. שתהא אשתו מותרת לו כבתחלה, הוי מעוות לא יוכל לתקון.
The mitzva of קידושין and גט directly entails swearing an oath. A man who makes his ex-wife an agunah, profanes the oath sworn before kosher witnesses and a minyan at קידושין. A רשע cannot hold a בית דין hostage. The בית דין has the obligation to confirm the validity of the ex-wife’s ketubah, and then place the רשע into נדוי.
As metal sharpens metal, mitzvot learn from other mitzvot. The din of נדוי learns by means of a דיוק made on ger tzeddik. As the latter exists as a ‘new creation’ so too the former. The רשע ceases being Jewish. Torah teaches spirituality not racism. Genetics do not determine if a person commits to obey the Torah. If a person who seeks to become a ger tzedek states he agrees to keep all the mitzvot except this or that mitzva. The בית דין rejects his conversion. So too the רשע who renounces his קידושין obligations which he publicly validated at the time of his קידושין.
The mitzva of קידושין most essentially entails swearing a Torah oath. A Torah oath impacts all future born generations, like as happened at the brit between the pieces. נדוי expels the רשע from the brit of O’lam Ha’ba. The רשע can no more make an aliya to read the Torah than can a Goy. Adultery directly learns from Sotah. Agunah too learns from Sotah. The בית דין places the רשע בנדוי and makes a קידוש השם by assuming responsibility for her כתובה. This קידוש השם learns from the mitzva of prozbul. The בית דין thereafter issues the ex-wife her get. The דין of נדוי calls upon the jealousy of HaShem, comparable to the לשון הרע made by the 10 spies in the days of Moshe and Aaron. Rabbi Akiva teaches that the Wilderness generation has no portion in the world to come.
Rabbi Danny Nevins, on August 17, 2017, wrote an interesting commentary to Doing Right and Good, Denouncing evil.
“The early rabbis (Tannaim) sought to extract meaning from each of the words, good and right (טוב וישר). In Tosefta Shekalim 2:2 they report the protocol for collecting funds from the Temple storehouse. The officiant’s pockets were searched as they entered and exited—that way they could not claim if found with a gold coin in their pocket that they had brought it in with them. Not only is actual theft forbidden, but even the appearance of immorality is to be shunned. This, say the Sages, is what it means to do that which is “right and good.” It is a matter of public virtue—a society in which moral values are on public display is a society in which personal practice will rise to meet high expectations, rather than sink into the mire of excuses and evasions.
Rabbi Akiva is reported to have said that “the good” refers to the sight of heaven, whereas “the right” is in the sight of other people. Rabbi Ishmael is said to have disagreed, claiming that all that matters is the sight of God. Saul Lieberman explains Rabbi Ishmael as thinking ומה שישר בעיני שמים ממילא טוב גם בעיני בני אדם, “that which is good in the sight of heaven is automatically good in the eyes of humanity.” Perhaps—the literary record of this debate is rather jumbled. Midrash Sifre simply shortens Rabbi Ishmael’s statement, whereas the later collection Yalkut Shimoni turns it into an argument of word order—R’ Ishmael thinks one ought to do that which is “right” in the sight of heaven, and “good” in the sight of humanity. These details are perhaps too technical, but it is important to note that the rabbis added a social component to the determination of morality. How do you know if something is right and good in the eyes of heaven? Look it up in the books, consult a prophet if you can, but then also check in with those around you. Unless they are caught up in an evil spirit, they will have the sense to steer you right. That which is right in the eyes of heaven should eventually also find support in the sight of humanity. Our task is to activate the moral impulse in society and to oppose any backsliding towards injustice and violence.”
The 6th Mishna of בבא מציעא, upon consideration, it seems to me that our Mishna more closely affixes itself to the blessing of רפאנו ה’ ונרפא. Herein concludes the 1st part of the super commentary on the Rif’s halachic code.