לזכות ידיד נפשי הרה"ח ר' צבי משה בן איתן אברהם הלוי לברכה והצלחה בכל אשר יפנה בין בגשם ובין ברוח לו לביתו ולכל אשר לו.
Because I love you..... I feel compelled to share some Torah from the great Gaon Rav Yosef Engel ztz"l. I hope this post is the first of many. He is one of my heroes and his Torah is a never ending source of enlightenment and understanding. One of my dreams is to produce a full length work based on his teachings. May Hashem help me [and a gvir or two.... If you know of an interested sponsor please tell me
We all know that terumah is forbidden to a non-Kohen. How do we view this איסור? Is it a new איסור of terumah that never existed before or do we say that for the Kohen it is permitted terumah while for the Yisrael is it a continuation of the איסור tevel that was already in existence before. The second possibility is plausible because both terumah and tevel mandate a חיוב מיתה בידי שמים.
In Tosfos Yevamos 66b there is an almost explicit revelation that will solve our dilemma. Tosfos says that just as we learn that tevel is forbidden in הנאה של כילוי [benefit that is derived through the destruction of the food], from the same place we can learn that terumah is forbidden in הנאה של כילוי. Concludes Tosfos דמשעת הרמה לא הותרה אלא לכהנים ולא לישראל - From the time of the separation it becomes permitted only to kohanim but not to yisrael. Sounds a lot like the איסור of תרומה is a continuation of the איסור טבל.
Further research reveals that this question is actually a machlokes in the Yerushalmi [Shabbos 2/5]!:-)
If a non-Kohen [זר] serves in the Beis Hamikdash on Shabbos, R' Chiya says that he must bring two korbanos - one for serving as a non-Kohen and one for chillul Shabbos, because avoda on Shabbos was permitted only to Kohanim and not for non-Kohanim. Bar Kappara says that he must only atone for serving as a זר but not for chillul Shabbos, because the avoda may be done on Shabbos. This argument is mentioned in the Bavli [Yevamos 32b] but the Yerushalmi adds:
הרי טבל על שלא ניתקן אסור לזה ולזה משניתקן אסור לזרים ומותר לכהנים [פירוש מביא ראיה שלא אומרים כשהותרה לכל הותרה שהרי טבל משניתקן הותרה גם התרומה ואף על פי כן לא הותרה לכל רק לכהנים]
אמר ליה שנייא היא דכתיב 'וכל זר לא יאכל קודש' [פירוש שגם שם לכל הותרה ואיסור תרומה לזר איסור חדש הוא דכתיב וכל זר לא יאכל קודש] על כאן לשונו
R' Chiya says "Look at tevel - before it was fixed it was אסור to both kohanim and זרים and once it was fixed it remains forbidden to זרים and becomes permitted to kohanim. [So too, even after the avoda was permitted on Shabbos to kohanim it remains forbidden to זרים.]
Bar Kappara answers that the premise of R' Chiya is inaccurate. After terumah is fixed it becomes permitted to all and the איסור תורמה to a זר is a new one. [So too, the איסור עבודה on Shabbos was permitted to all and thus a זר is only חייב for serving a זר but not for chillul Shabbos].
We see then that according to R' Chiya איסור תרומה is a continuation of the איסור טבל while according to בר קפרא it is a new איסור.
This understanding is echoed by the Ohr Sameach [Shabbos 23/12] and his good friend and neighbor, the Heilige Rogochover [Tzafnas Paaneach, Maachalos Assuros 10/20]
