The 5th Mishna of the Rif halachic commentary to the Talmud. טוב

The 5th Mishna of בבא מציעא stands upon the Torah commandment that requires in matters of damages that in the case where no witnesses saw the events of the “crime”, that the accuser can demand that the accused swear a Torah oath?
פרק ששי שבועות דף מ.  דתנן.  שבועת הדינין – הטענה שתי כסף, וההודאה בשוה פרוטה:  ואם אין ההודאה ממין הטענה – פטור.  כיצד?  שתי כסף לי בידך – אין לך בידי אלא פרוטה – פטור.  שתי כסף ופרוטה לי בידך – אין לך בידי אלא פרוטה – חיב.  אמר רב נחמן בר יצחק אמר שמואל לא שנו אלא בטענת מלוה והודאת לוה.  אבל טענת מלוה והעדאת עד אחד, אפילו לא טענו אלא בפרוטה, חייב.  מאי טעמא?  דכתיב (דברים יט) לא יקום עד אחד באיש לכל עון ולכל חטאת … לכל עון ולכל חטאת הוא דאינו קם, אבל קם הוא לשבועה.

To what does swearing a false oath compare?   Based upon the mussar of ירמיה יא:יד- יז, a false oath compares to offering incense unto Ba’al.  ירמיה לז:ט-יא compares the vanity that trusts in Par’o to save Jerusalem from Ur of the Chaldeans; the birthplace of Avraham, a kingdom near Nasiriyah in southern Iraq.  The language of the T’NaCH: הכשדים.  Swearing a false oath brings a curse rather than a blessing; g’lut, rather than peaceful prosperity living in the oath sworn lands.

The Midrash Rabba did not include a drosh that I could immediately associate with the mussar as commanded by the prophet ירמיה.  Therefore, have turned to the ילקוט שמיוני as my guide to search for the mussar drosh by which to attain understanding of the k’vanna expressed through the blessing of:
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 ילקוט represents a Reshon collage of Midrashic Primary, and secondary sources.  The source which this commentary brings opens with the נזיר לה. 
כי יתן איש אל רעהו חמור או שור או שה – פרט, וכל בהמה לשמור חזר.  וכלל מה הפרט מפורש וכו’:  כי יתן איש אל רעהו חמור וגו’.  (מכילתא) רבי ישמעאל אומר עד שיפקיד אצלו ואומר לו הא לך שמור לי זה.  אבל אמר לו [תן] עיניך בו, הרי זה פטור.  חמור או שור או שה, אין לי אלא חמור ושור ושה, שאר כל בהמה מנין?  ת”ל כל בהמה, אני אקרא וכל בהמה ומה ת”ל חמור או שור או שה, שאם אני קורא כל בהמה שומע אני לא יהא חייב עד שיפקיד אצלו כל בהמה.  ת”ל כל בהמה אלא בא הכתוב ללמד שכל הכלל שהו מוסיף על הפרט הכל בכלל.  ומת שתהא מיתתו בידי שמים.
בבא מציעא צד  אם גנב יגנב מעמו – ארבעה שומרין הן: שומר חנם, והשואל, נושא שכר, והשוכר.  שומר חנם נשבע על הכל.  והשואל משלם את הכל.  נושא שכר והשוכר נשבעין על השבורה ועל השבויה ועל המתה ומשלמין את הגנבה ואת האבדה.

False oaths, meaning swearing a Torah oath, compare to לשון הרע, both open doors of the heart to diseases.  לשון הרע directly compares to צר עין, which the Torah in the case of Yosef, sold by his brothers into slavery, has its root from tuma jealousy.  Hence שמות כ:ה, refers to the metaphor: Jealous G-d”, that a person who swears a Torah oath, opens up his soul – all future born generations of his future born children, similar to the mitzva of קידושין acquires all the souls born into the future from this marital union – the jealousy of Torah curses, should a man or any of his future born seed swear a false oath.  A Torah oath obligates all future born generations.  Hence the k’vanna of the opening tefilla on Yom Kippur כל נדרי:  The ילקוט brings the rabbinic dispute which debates whether an oath obligates the inheritors.  This commentary favors the opinion that a Torah oath, compares to a brand which one burns the skin of a farm animal to show proof of ownership; a Torah oath brands both the heart and soul of a bnai brit Cohen man.  Herein explains the k’vanna, affixed to a specific ברכה within the kabbala of the prophets known as Shemone Esrei.

מציאת עבדו ושפחתו הכנענים, מציאת אשתו – הרי אלו שלו.  מציאת בנו ובתו הגדולים מציאת עבדו ושפחתו העברים מציאת אשתו שגירשה אע”פ שלא נתן כתובה — הרי אלו שלהן.

In Part II of this super commentary to the Rif’s halachic commentary to the Talmud, hope to bring the corrected halachot of the Rambam, to further amplify the k’vanna of this Mishna and as explained through the 5th blessing of the Shemone Esrei, mentioned above.  Had originally intended to complete the 2 parts of the Rif super-commentary this week.  But alas, from silly errors made in my youth, have had to contend with Arthritis pains in both my shoulders.  Am happy to report that, it appears to me that my physical therapy has produced excellent results.  It seems to me that Arthritis resembles crystal formations within the joints.  Breaking these crystal formations requires manipulating the joints in ways that improves the free movement of the ball/socket relationship. 

This type of therapy requires both meditation and physical therapy.  Living with pain, the key defense chiefly entails refusing to permit oneself to feel depressed over the current situation of my body.  At 62, am definitely feeling my age, but my body has operated quite well over the decades and I feel happy to live life to the full.  Obviously, in my youth – the time of athletes in their prime – during my late 20s and 30s – my understanding and appreciation of my Jewish inheritance – day and night – does not compare to my love for possessing a strong Jewish identity today.  I remember the pains endured in my personal struggle to release myself from the pits of the terrible Jewish identity crisis which endured throughout my athletic prime. 

This commentary has g’lut Jewry in my sights, as the target audience and purpose for this work. Clearly a lot of Torah observant Jewry both admire and revere king Shlomo and the Rambam, which this commentator shuns, and harshly berates, and even despises.  They had their day under the Sun, and now it’s the turn of our generation.  Can we embrace the identity of the chosen Cohen nation, with its cultural manners and ways which this identity requires?  These two men produced a lasting impact upon the direction our Jewish civilization has followed.   But fancy gothic like Temples and offering Bar BQ’s unto heaven – clearly a mistake.  We Yidden have returned from a long g’lut spanning over 2000 years. 

This commentary favors the Last Will and Testament of Moshe the prophet and teacher of Israel.  Justice, Justice pursue.  Building the Temple, the mitzva of the Moshiach, most essentially entails ruling the oath sworn lands with righteous and just justice.  Attained through the re-establishment of lateral Sanhedrin Common law Courtrooms.  Halacha serves to define the k’vanna of Mishnaot.  Mishnaot serve to define the k’vanna of specific blessings within the prophetic kabbala we know as the Shemone Esrei.  The study of the Talmud defines this unique Cohen avodat HaShem.

To stand before a Safer Torah and da’aven tefilla requires a concrete direction by which a Man defines how he intends to walk before HaShem.  HaShem does not answer tefillot, in a way comparable to how Goyim hope their Gods answer their prayers.  Because unlike non bnai brit prayers, the Cohen nation dedicates the middot דאורייתא which Moshe the prophet first Orally heard at Horev, through the rabbinic halachot which make a concrete definition of Torah middot.  Herein explains how the Talmud defines the Cohen nation and our Yiddishkeit.  Halachot understood in this vein can never become archaic, like the Reform rabbis declared enshrouded in the tallit of their total ignorance.

Shabbot Shalom.

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