The gemara concludes that we learn from 2 pesukim that any bi'ah with a passul, passuls her from teruma. Once we know that she is passul from terumah, she is also passul to marry a kohen bec. the kal v'chomer of gerusha is a giluy milsa that anyone pasul from teruma is automatically pasul from kehuna since Terumah and Kehuna go hand in hand. Rashi 68b d.h. giluy milsa, does not mean to equate terumah and kehuna, bec. a gerusha is pasul to marry a kohen and mutar to terumah so they are not the same. Rashi is very meduyak in that her status regarding terumah is an indication whether she has kedushas kehuna, so if she is passul for terumah she is definitely passul to marry a kohen, but the issur to marry a kohen is not an indication about kedushas kehuna, so it is possible for someone to be assur to a kohen yet maintain kedushas kehuna to eat teruma i.e. a gerusha.
It is not clear from our gemara how this fits with the issur "zonah". We discussed once before that it is a 3 way machlokes: 1. Rambam holds that anyone who is considered passul, even if there is no issur violated i.e. a chalal to a bas yisroel, would render her a zonah. 2. Rashi holds that chayvei lavin would render her a zonah but not chayvei aseh. 3. Tosafos holds that only chayvei krisus make her a zonah. The Rambam holds that this gemara is magdir a "zonah", whereas rashi and tosafos hold that this gemara has nothing to do with zonah.
Now, is every "zonah" passul to terumah?
Tosafos 69a holds that acc. to r' elazar even a panui with penuya is a zonah, but mutar to terumah. Basically a "zonah" is a status of issur, but does not reflect on her kedushas kehunah exactly like a gerusha. However, tosafos 44b argues and holds that every zonah is passul to terumah, since the guy her turned her into a zonah is always considered a "zar" and therefore is a reflection on her kedushas kehuna.
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