ויקרא, פרק כ״א, פסוק י״ד

The immense spiritual stature of the High Priest demands an exceptional level of sanctity in all areas of his life, most notably in his choice of a spouse. His elevated holiness requires him to marry a woman who has never belonged to another man, ensuring a pure and complete bond that reflects his spiritual degree. The sequence of women forbidden to him progresses in an unusual order, moving from the least to the most severe [ביאור יש"ר, העמק דבר, פירושי רד"צ הופמן]. The restrictions begin with a widow, who is otherwise permitted to an ordinary priest. They then escalate to a divorcee, who is forbidden to all priests, followed by a profaned woman—one disqualified by birth or an invalid marriage [רש"י]—and conclude with a prostitute, who has compromised herself through transgression. This specific progression establishes a legal framework where prohibitions can stack upon one another. If a woman experiences these exact stages in this precise order, each step adds a new level of severity, meaning the High Priest would be held liable for a distinct prohibition for every individual status [תורה תמימה, רש"ר הירש].

The restriction against marrying a widow is entirely unique to the High Priest. Since widowhood involves no sin or inherent flaw, her exclusion stems simply from her past. The very fact that she was previously married makes her unsuited for his profound spiritual level [רלב"ג]. Furthermore, a prior bond with an ordinary man leaves a mundane impression that is incompatible with the holy lineage of the priesthood [פענח רזא, שפתי כהן]. This restriction applies equally whether she was widowed after a full marriage or merely after betrothal [תורה תמימה, רלב"ג].

When defining the scope of the remaining prohibitions, commentators debate the exact relationship between a profaned woman and a prostitute. Some view these conditions as intertwined, describing a single scenario of a woman profaned specifically through forbidden relations with a man disqualified from the priesthood [הכתב והקבלה, פירושי רד"צ הופמן]. Others argue they are fundamentally separate categories with a crucial distinction: while a widow, divorcee, or profaned woman could theoretically still be a virgin, a prostitute by definition is not. Highlighting this separation prevents any misconception that a prostitute could somehow retain a pure status [משכיל לדוד]. Engaging in relations with any of these specific women inherently profanes the High Priest's lineage. Interestingly, if he were to be intimate with a menstruating woman, his offspring would not be profaned. Although it is a severe transgression, menstruation is a temporary state rather than an inherent, permanent flaw in the woman's physical status [תורה תמימה].

Beyond these restrictions, the High Priest is bound by an active Commandment to marry, and his bride must be a virgin [הטור הארוך, תורה תמימה, בכור שור]. This requirement ensures he marries a young woman whose thoughts are entirely devoted to him, having never been directed toward another man [רש"ר הירש]. This mandate also governs how the marriage is formalized. He cannot betroth a woman through marital relations, because by the completion of the act, she would no longer be a virgin. He is strictly warned against having relations even with a woman who has lost her virginity to him [רבנו בחיי].

The High Priest's bride must be chosen from his own nation. While one perspective insists she must come specifically from the priestly tribe [פירושי רד"צ הופמן], the primary approach among commentators is that she may be from any Israelite family. This parameter excludes a convert or a freed maidservant, but it does permit the daughter of a convert as long as one of her parents is an Israelite [רלב"ג, אבן עזרא, תורה תמימה]. If a woman of highly distinguished lineage cannot be found, he may marry an ordinary Israelite woman, as the overarching priority is that he does not remain unmarried [העמק דבר]. Finally, a fascinating legal exception exists regarding the prohibition of a widow. If an ordinary priest betroths a widow and is subsequently elevated to the position of High Priest, he is permitted to complete the marriage and bring her into his home. Because the initial betrothal was entirely permissible at the time it occurred, the marriage may proceed despite his new, elevated status [רלב"ג, תורה תמימה].