ויקרא, פרק כ״א, פסוק ז׳

The unique spiritual standing of the priests requires them to maintain the highest standard of purity in their family lives. As representatives of God in the Temple, their homes must reflect holiness, modesty, and perfection. To protect the honor of the priesthood and ensure an unquestionable lineage, restrictions are placed on marriages to women whose past or status might compromise this sacred role.

The first restriction involves a woman associated with immorality. While the simplest understanding refers to a woman who engages in prostitution [אבן עזרא, מלבי״ם], the legal tradition broadens this definition to include any woman who has engaged in relations forbidden by the Torah. Commentators debate the exact scope of this rule. Some argue it only applies to severe transgressions where a marriage cannot legally take effect, such as relations with a non-Jew or those carrying grave spiritual consequences [תוספות, רא״ש]. Others maintain it includes any relationship explicitly forbidden by the Torah [רש״י, רמב״ם]. This category also encompasses a female convert or a freed maidservant, as they originate from backgrounds not historically bound by the strict modesty standards of Israel [תורה תמימה, רש ר הירש]. On a deeper level, the Hebrew concept used for this restriction is linked to the word for sustenance, suggesting a spiritual state that draws its energy from impurity [שפתי כהן].

The second restriction involves a profaned woman. The root of this concept denotes a departure from holiness into the mundane, representing a state of spiritual emptiness where holiness has departed [מלבי״ם, שפתי כהן]. This typically occurs in two ways. A woman is either born from a union invalid for the priesthood, such as a High Priest marrying a widow, or a woman of valid standing becomes profaned through forbidden relations with someone disqualified from the priesthood [רש״י, בכור שור, חומש קה״ת]. Unlike the first category, a profaned woman does not necessarily carry any public personal disgrace, yet her spiritual status and capacity for priestly holiness are permanently compromised [אבן עזרא, ביאור יש״ר].

The third restriction prohibits marriage to a divorced woman. Historically, divorce was often the result of suspected improper behavior, and marrying a divorcee could cast a shadow over the priest's reputation and the lineage of his children [תורה תמימה, The Torah]. Nevertheless, the prohibition is absolute and applies even when the divorce is completely mutual or when the woman herself demands it from a wicked husband [פרדס יוסף]. Conceptually, divorce represents the severing of souls meant to be united. This stands in direct opposition to the fundamental essence of the priest, whose life purpose is to foster peace and unity in the world [שפתי כהן].

Specific legal boundaries clarify the nuances of the divorce restriction. The law is broadened to include a widow who underwent the ceremonial shoe removal after her brother-in-law refused to marry her. She is rabbinically forbidden to a priest due to the similarity her situation shares with divorce, as both involve an element of rejection [תורה תמימה, מלבי״ם]. Furthermore, the separation must stem from a legally recognized husband; the restriction does not apply if the previous marriage was based on an error or lacked legal validity [חזקוני]. Conversely, even a conditional divorce creates a disqualification. If a husband grants a divorce but stipulates she remains forbidden to other men, the mere act of distancing and separation from her husband renders her unfit for the priesthood, even if she is not fully permitted to the general public [הכתב והקבלה, ברטנורא].

The directive to avoid these unions is phrased repetitively to establish mutual responsibility. The warning is not directed solely at the priest; the woman is equally cautioned against entering the marriage, making both parties responsible [תורה תמימה, הירש]. The sequence of these restrictions intentionally moves from the most severe to the lightest, emphasizing that a priest must distance himself not only from grave moral failings but even from the lightest of disqualifications [הטור הארוך].

The ultimate reason for these strict boundaries is the priest's elevated, permanent status as God's representative [ביאור יש״ר]. The goal extends beyond merely preventing sin; it ensures that the priestly lineage remains pure and fitting for its sacred role [ספורנו]. A priest is expected to build a home that serves as a model of purity, loyalty, and perfection for the entire nation. By doing so, he sanctifies God in his private family life and prevents any negative talk that could damage his public standing [רש ר הירש, העמק דבר].