Who is "Bas Ish Kohen" referring to?
Rashi: It refers to the daughter of a Kohen who is either betrothed or married. 1 but not to one who is single. 2
Rashbam (citing Sanhedrin, 50a) and Targum Yonasan: It refers to the daughter of a Kohen who is betrothed, 3
Targum Onkelos: It refers to the daughter of a Kohen.
Sanhedrin, 50b: "u'Bas" implies both an Arusah and a Nesu'ah, 4 a Na'arah and and a Zekeinah, and "u'Bas Ish Kohen", that she is Chayav irrespective of whether she is married to a Kohen a Levi or a Yisrael, a Nochri, a Chalal, a Mamzer or a Nasin 5 - Ibid. 51a.
Rashi: Depending upon a Machlokes Tana'im in Sanhedrin, 51b.
The Gemara in Sanhedrin, 51b learns this via a Gezeirah Shavah "Avihah" "Avihah" from Na'arah ha'Me'urasah in Devarim Ki Seitzei, 22:21.
But if she is married, she is subject o Chenek - like a regular Eishes Ish (Peirush Yonasan).
See Torah Temimah, note 56
Bearing in mind that, later, in 22:11 & 12, the Torah will writes "Bas Kohen", why here does the Torah insert the word "Ish"?
Oznayim la'Torah (based on the Zohar, which explains that "Ish Kohen" is on a lower level than "Kohen"): Because, since the Kohen's daughter behaved in this way, we assume that he did not raise her properly. 1
What is the meaning of "Ki Seichel Liznos"?
Rashi, Rashbam (citing Sanhedrin, 50a), Targum Onkelos and Targum Yonasan: It means that she profanes herself by committing adultery with another man. 1
Sanhedrin, 50b: But not by desecrating the Shabbos - since the Torah writes "Ki Seichel Liz'nos. See Torah Temimah, note 57.
What are the connotatons of "es Avihah Hi Mechaleles"?
Rashi: It means that she profanes the honor of her father - when people say 'Cursed be the man who fathered this woman! Cursed be the one who reared her!'
Targum Onkelos: It means that she profanes herself from the Kedushah of her father.
Targum Yonasan: It means that she profanes herself whilst she is still in her father's house - which is synonymous with Arusah.
Sanhedrin, 51b: If she is still in her father's house - betrothed, she receives Sekilah, But not if she is in the house of her father-in-law - married, she is subject to Sereifah.
Sanhedrin, 52a: It teaches us that if, until now, one treated him with Kedushah now one will treat him with Chol; if until now, they treated him with Kavod, now they will treat him with contempt. And they announced 'Cursed be the man who fathered this woman! Cursed be the one from whose loins she came out!' 1
Refer to 21:9:0.2:1.
Why does the Torah write "ba'Eish Tisaref" (singular) and not ('Tisarefu'), to incorporate the man who also sinned ?
Torah Temimah (citing Sanhedrin, 51a): To teach us that only she is Chayav Sereifah, 1 but not the adulterer, and not Eidim Zomemin [witneses about whom other witnesses testify 'Imanu heyisem!' - that they were with them when they claim to have witnesses the sin taking place). 2
Rashi (in Ki Seitzei Devarim, 18:19, citing Sanhedrin, 51a): "Hi ... ba'Eish Tisaref" - 'Hi bi'Sereifah, ve'Ein Bo'alah bi'Sereifah... ve'Ein Zomemehah bi'Sereifah'.
Whose punishment is Chenek (strangulation) - like the adulterer. See Torah Temimah, note 61.
Why is a bas Kohen punished specifically by S'reifah?
Ba'al ha'Turim: Because all the acts of the Kohanim are performed with fire.
Hadar Zekenim: Because her father is distinguished, she is judged with a harsher punishment than othes.
How is S'reifah performed?
Pesachim, 75a: By means of a lead thread 1 (which they heated until it dripped into her throat) - and not by placing branches around her and setting fire to them. 2 .
In spite of the fact that the Torah writes "ba'Eish Tisaref". See Torah Temimah in Vayikra, 4:12, note 47.,
Pesachim (Ibid.): Which we learn via a Gezeirah Shavah'S'reifah' 'S'reifah' from the sons of Aharon, whose insides were burned whilst their bodies remained whole.
