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Article:The status quo Kohen
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(Table of Halachic opinions: This is completely not accurate and biased)
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Based on a lengthy and highly-analytical responsa by the composer of the [[Sdei Chemed]], '''Rabbi Chaim Hezekiah Medini''' concluded that the modern "Kohen Muchzak" is considered a valid and true Kohen for all purposes that a Kohen is to fulfill.<ref>{{cite web |title=Sdei Chemed Maarechet 20, 19 |url=http://hebrewbooks.org/pdfpager.aspx?req=14154&st=&pgnum=183&hilite=}} {{he icon}}</ref>
 
Based on a lengthy and highly-analytical responsa by the composer of the [[Sdei Chemed]], '''Rabbi Chaim Hezekiah Medini''' concluded that the modern "Kohen Muchzak" is considered a valid and true Kohen for all purposes that a Kohen is to fulfill.<ref>{{cite web |title=Sdei Chemed Maarechet 20, 19 |url=http://hebrewbooks.org/pdfpager.aspx?req=14154&st=&pgnum=183&hilite=}} {{he icon}}</ref>
   
 
==Table of Halachic opinions==
 
{| class="wikitable" border="1" cellpadding="3" cellspacing="0"
 
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!Rabbinic Authority!! The legitimacy of the modern kohen
 
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| [[Maimonides]]|| Kohanim in our time are priests by presumption.. they are permitted to consume.. the holy food of the diaspora<ref>Maimonides ''Hilchot issurei biah'' chapter 20</ref>
 
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| [[Jacob Weil]]||Those that are accustomed to baking their [[matzot]] on the second night (of [[Yom Tov]]).. should make a batch.. after baking (it).. he should make the "Lehafrish Challah" blessing.. but should not carry the challah after he separates (the part to be given to the Kohen) even though there is a juvenile Kohen in the city, since (they/we) are not accustomed to giving the [[Challah]] to a juvenile Kohen.. the reasoning—in my opinion—is that we are concerned that the part given to the Kohen will crumble apart—and will cause problems (of [[Chometz]]) or perhaps since (they/we) are not established—in our times—of a Kohen for certain.. and on [[Chol HaMoed]], he should burn the challah.<ref>Responsa of y. vail chapter 193 the halachot of pesach (page 138)</ref>
 
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| [[Moses ben Joseph di Trani (the Elder)]] (The "Mabi"t" || [[D'Oraita and D'Rabbanan|Min HaTorah]] whomever has a [[Chazaka]] as being of the sons of Ahron is a Kohen in all aspects—since we stone and burn based on presumption as the potency of presumption is established [[D'Oraita and D'Rabbanan|oral tradition]] as we learn from the [[Tzaraath|house with mildew]] and he does consume [[terumah]] and [[challah]]—as the Torah permits. and he (also) does service on the [[Mizbeach]] in the times of the Temple since he has a Chazaka as being of the seed of Aharon.. based on this Chazaka the [[Sanhedrin]] would allow him to serve. It appears to me that even in our time, whomever is of a family that has a Chazaka of being Kohanim and no objection was made (before beit din), is (considered) a Kohen in all aspects. As this chazaka benefits him—as per the law of the Torah. ..those Kohanim of [[Ezra]].. since their chazaka was questionable being their liniage was attributed to the sons of Barzilai—who was an Israelite. However, whomever has that Chazaka of their family being Kohanim—and no objection was made—.. even in our time—from the Torah—are benefitted from it (their Chazaka).. even for Torah based actions—as we plainly rely on it (their Chazaka) for [[Pidyon Haben|Pidyon Bechor]]<ref>"Kiryat sefer" of the mabi"t hilchot issurei biah chapter 20, (see his responsa (vol. 1 page 219) where he is lenient to a man whose family had a questionable heritage of being kohanim</ref>
 
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| [[Moses Isserles]] || we give [[Trumah]] (Gedola) to the Kohen—even if he is not Meyuchas (has his lineage document)—only "Muchzak"<ref>Rama to Yoreh Deah 331:19</ref>
 
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| [[Joseph Trani]] || *it is common amongst the masses to say to the kohen "bring a proof that you are a kohen and take (the twenty-four kohanic gifts)".. this is a mistake, since the Kohen and [[Levi]] are established by Chazaka.. regardding his tith (that is) proper to give him since we are required to give it to avoid theft of their tribe (Gezel HaShevet), ..additionally.. we say.. all families (of Israel) have the Chazaka of being kosher (as legitimately [[Jewish]]).. and the Kohen.. is established with his Chazaka (to be a legitimate Kohen).. we give the gift of the [[Giving of the foreleg, cheeks and abomasum|foreleg cheeks and abomasum]] to the Kohen and we do not require him to produce proof of his linieage.<ref>Maharit vol. 1 page 85</ref>
 
*men of jest who scoff the establishment—those who dig deep away from g-d to destroy (his) idea and with the intent of desecrating the sanctity of Ahron.. those that (claim to) root themselves in matters of [[Halacha]] and state that the Kohanim of our time do not have a Chazaka.. let there bo no doubt.. since the Kohen is established as thus he is believed more than a hundred (Kosher) witnesses<ref>Maharit vol. 149</ref>
 
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|[[Shabbatai ben Meir ha-Kohen]] (1621–1662)|| It is customary to give the Challah portion of the (Passover) Matzah to a juvenile Kohen<ref>Shach Yoreh Deah 322:9</ref>
 
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|[[Avraham Gombiner]] || (regarding [[The Mitzvah of sanctifying the Kohen]]) one should be careful with this (Mitzvah), since it is [[D'Oraita and D'Rabbanan|midioraita]]. Perhaps, though, some are not scrupulous since we are not knowledgeable in the lineage of the Kehuna
 
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|[[Ahron Orlaya]]<ref>Rabbi of Philipopoli, Turkey. passed away 18th of sivan, 5579, (1819)</ref> || Rabbi Ahron expressed surprise at the Magen Avrohom for casting doubt as to the authenticity of Kohanic lineage<ref>{{he icon}} {{cite book |title=? |url=http://hebrewbooks.org/pdfpager.aspx?req=1680&st=&pgnum=14 |publisher=hebrewbooks.org}}</ref>
 
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|[[Yair Bacharach]]|| In truth, we forbid a Shvuya (a woman who was held captive)' ..and one should not object to this (this forbidding)..since the Kohen reads first in the synagogue and reckons himself as a Kohen, his status is that of a Kohen. ..since he places himself in a state of restraint<ref>i.e. a Kohen is forbidden from doing common things that a non-Kohen may do.</ref> ..his status (as an authentic Kohen) does not cross into the boundary of uncertainty<ref>Chavot Yair page 247a</ref>
 
*I question,... those that understood the [[Isaac ben Sheshet|Rivash]]..(as saying) that the Kohen of today is in a status of uncertainty (as to his lineage), since although they do not have their liniage tree nonetheless we stone.. based on Chazaka. And know, even aside for that, also in the days of the [[Talmud]]—aside for a select few—they did not have it (their liniage information) as is written, "I do not know if i stem from Reuven.."<ref>Chavot Yair, extension to page 154a</ref>
 
*It is strange in my eyes to differentiate between today's Kohen and the Kohen of prior generations (to say they are any less qualified)<ref>Chut HaShani chapter 17</ref>
 
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|[[Alexander Shur]]|| This Chazaka (of the Kohen) is unlike all other Chazaka's in the [[Talmud]].. essentially (this type of chazaka is) it is not acceptable to change something which we permit into something we forbid without a clear proof (to do so).<ref>Here, the author is referring to the Chazaka that the kohen possesses as being a legitimate kohen</ref> (for example) something that a man is holding onto and he has a Chazaka of it indeed being his, we do not remove from his possession without a clear reason to do so—just as we do not withdraw money from its possessor who has a Chazaka on it (the money).<ref>"Tvuat Shor" chap. 29 to "Salma Chadasha" chap. 18.</ref>
 
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|[[Moses Sofer]]|| For the commandment of [[Pidyon Haben|redemption of the firstborn]], we rely that the Kohen is (a Kohen) for certain and (is) completely legitimate</ref> (for example) something that a man is holding onto and he has a Chazaka of it indeed being his, we do not remove from his possession without a clear reason to do so—just as we do not withdraw money from its possessor who has a Chazaka on it (the money).<ref>Responsa of Chasam Sofer end of ch. 291</ref>
 
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|[[Yechiel HaLevi]]|| It is evil to me this action that i see some great leaders that wrote in their responsa that the Kohen of our time is not a certain Kohen—and they rely on these words of the [[Rambam]].<ref>Here, the author is referring to the rambam, hilchot issurei biah ch. 20:1</ref> It is blasphemous to say that, and by (saying) it creates multiple problems, ..the intention of the Rambam is that modern Kohen (after the destruction of the temple) has the Chazaka of being a Kohen—meaning, they have the Chazaka of being a complete Kohen without question.<ref>Aruch HaShulchan Ha'Atid by Rabbi Yechiel HaLevi, Hilchot Trumot 71:16-17</ref>
 
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|[[Chaim Hezekiah Medini]]|| ..The final line of all the above is that the opinion of many Latter Rabbi's agree [[Halacha|halachically]] and practically that—the main ruling is—the Kohanim of today are for certain (Kohanim). They are in their state of Holiness (Kedusha) and Chazaka for all matters of the laws of Kehuna.<ref>{{cite book | url=http://hebrewbooks.org/pdfpager.aspx?req=14154&st=&pgnum=183&hilite |title=Sdei Chemed}}</ref>
 
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| The Achiezer || <ref>Responsa of Chasam Sofer end of ch. 291</ref>
 
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| The [[Chazon Ish]] || <ref>Responsa</ref>
 
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| The Shem Aryeh || <ref>R1</ref>
 
|}
 
   
 
==See also==
 
==See also==
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