The gemara has a machlokes between avuah d'shmuel and rava seemingly whether if something start b'ones and ends b'ratzon has the status of o'nes or ratzon. However, in a normal situation where the end would actually be a true ratzon, then it would have status of ratzon. It is only here where we have some level of o'nes even at the end since "yetzer albisha", do we consider the o'nes to extend even to the end and that is why she is mutar according to Rava. However, it seems from the gemara that even Rava agrees with Avuha D'shmuel that we are choshesh that it was "sofa b'ratzon", they are only arguing about the din of "sofa b'ratzon" (whether yetzer albisha is enough to consider it o'nes and be matir). This concern of "sofa b'ratzon" seems to be a machlokes between Tosafos and Tosafos Rid. Tosafos says it is a chashash d'oraysa (from the fact that the gemara asks from a standard case of o'nes), but the Tosafos Rid says that we are only concerned m'drabonon. I saw that one of the commentaries in the back implies that they would be arguing whether safek d'oraysa is l'chumra d'oraysa (tosafos), or only l'chumra m'drabonon (tosafos rid).
Another point from the Rashash - The gemara seems to say that malchus achashveirosh was a situation where no one was interested in the bi'ah since it was very unlikely that they would be chosen and not sofa b'ratzon, therefore qualified as o'nes. If so, what is Tosafos question of how Esther can be mutar (until she approached achashveirosh B'ratzon - ka'asher avadti..), since by achashveirosh even the non-jewish women were b'geder o'nes (we should not need to answer that Esther was a special Tzadekes)? It seems that answer is pashut. All the other women who achashveirosh tried out if they were fit to be queen were only o'nes, however once he chose a woman to be queen a normal woman would be ratzon, it is only Esther who was a great Tzadekes and therefore still o'nes (until she is forced to go to him b'razton to save klal yisroel).
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