What are the opinions on a Ptzuah Dakah Cohen marrying a Ger , I assume that if someone met the criteria in this Dor ,then geulah would equal healing and a requisite divorce.
So my questions are:
1) what are the opinions on the existence of this bechinah Cohen Today?
2) If such a person exists what is the mekor for such a marriage Pro/Con?
3) Am I correct in my assumption that the advent of Moshiach and the healing associated with this time create the need for a get as now this person would be a Cohen?
Chasidah Fried
There is a Machlokes in the Gemara (Yevamos 076) whether a Cohen who becomes a Petzua Daka loses his Kedushas haCohen or not. The Shulchan Aruch (E"H 5:1) rules likes the Rambam that he does and therefore he is allowed to marry a Giyores.
The Poskim debate the question of whether a Cohen whose injury is reversible is allowed to marry a Giyores. Specifically, they debate the case of a Cohen who became a Kerus Shafchah because there is a hole in the Gid (E"H 5:4) but the hole may eventually close up which would return him to his oriiginal Cohen status.
The Chasam Sofer (#14) rules that in such a case it is forbidden for him to marry a Giyores because in the event that his injury is reversed it would turn that l'Mafrea (retroactively) he was always a Cohen and forbidden to marry her in the first place. In other words (my interpretation), the fact that the injury was reversable means, ipso facto, that it wasn't such an injury that renders him a Kerus Shafchah in the first place, despite appearances to the contrary.
The Beis Yitzchak (#34) argues with the Chasam Sofer's concept of being retroactively forbidden to the woman he married. He holds that as long as the hole is open and not healed, the Cohen is permitted to his wife, but when it heals he now becomes forbidden to her. Therefore, says the Beis Yitzchak he is not allowed to marry her in the first place because it would be a terrible thing to have to divorce her and as such a violation of the principle of Darchei'ah Darchei Noam.
The Sho'el u'Meishiv (see Beis Yitzchak #35) agrees with the Beis Yitzchak's understanding but comes to the opposite conclusion: that if he marries her while he is a non-Cohen, he doesn't have to divorce her when he reverts back to being a Cohen because that would in violation of the principle of Darchei'ah Darchei Noam.
I am not familiar with the idea that in the times of Mashiach everyone will be healed of their physical disabilities. Do Chazal make a statement to that effect?
Kol Tuv,
Yonasan Sigler
This is not a Psak Halachah