| 1And the Lord said to Moses: Speak to the kohanim, the sons of Aaron, and say to them: Let none [of you] defile himself for a dead person among his people |
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אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּֽהֲנִ֖ים בְּנֵ֣י אַֽהֲרֹ֑ן וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו: |
| Speak to the kohanim Heb. אֱמֹר וְאָמַרְתָּ “Speak [to the Kohanim …] and say [to them],” lit. “Say…and you shall say.” [This double expression comes] to admonish the adult [Kohanim to be responsible] for the minors [that they must not contaminate them (Mizrachi)]. — [Yev. 114a] |
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אֱמֹר אֶל־הַכֹּֽהֲנִים
אמר ואמרת, לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים (יבמות קי"ד):
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| the sons of Aaron [Had Scripture used just this expression,] I would have thought that even desecrated [kohanim, those born from forbidden unions, as in verse 7, are included in this admonition to separate from uncleanness]. Scripture, therefore, states, “the kohanim ” [to teach us that the admonition applies only to non-desecrated kohanim]. |
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בְּנֵי אַֽהֲרֹן
יָכוֹל חֲלָלִים תַּלְמוּד לוֹמָר הַכֹּהֲנִים:
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| the sons of Aaron Even those who have defects are implied. |
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בְּנֵי אַֽהֲרֹן
אַף בַּעֲלֵי מוּמִין בְּמַשְׁמָע:
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| the sons of Aaron But not the daughters of Aaron, [who may become defiled for the dead]. — [Torath Kohanim 21:1,2] |
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בְּנֵי אַֽהֲרֹן
וְלֹא בְּנוֹת אַהֲרֹן (ספרא):
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| Let none [of you] defile himself [for a dead person] among his people While the dead person is among his people [and therefore has people, non- kohanim, to bury him]. This comes to exclude [from the prohibition a kohen who comes across] a מֵת מִצְוָה, [a dead person for whom no one is in calling distance to attend to his burial and thus it is incumbent for people to attend to him]. — [Torath Kohanim 21:4] |
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לֹֽא־יִטַּמָּא בְּעַמָּֽיו
בְּעוֹד שֶׁהַמֵּת בְּתוֹךְ עַמָּיו, יָצָא מֵת מִצְוָה (שם):
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| 2except for his relative who is close to him, his mother, his father, his son, his daughter, his brother, |
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בכִּ֚י אִם־לִשְׁאֵר֔וֹ הַקָּרֹ֖ב אֵלָ֑יו לְאִמּ֣וֹ וּלְאָבִ֔יו וְלִבְנ֥וֹ וּלְבִתּ֖וֹ וּלְאָחִֽיו: |
| except for his relative [The expression שְׁאֵרוֹ] “his relative” refers only [here] to his wife. — [Torath Kohanim 21:5; Yev. 22b] |
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כִּי אִם־לִשְׁאֵרוֹ
אֵין שְׁאֵרוֹ אֶלָּא אִשְׁתּוֹ (שם; יבמות כ"ב):
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| 3and for his virgin sister who is close to him, who was not [yet] with a man for her, he shall defile himself. |
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גוְלַֽאֲחֹת֤וֹ הַבְּתוּלָה֙ הַקְּרוֹבָ֣ה אֵלָ֔יו אֲשֶׁ֥ר לֹא־הָֽיְתָ֖ה לְאִ֑ישׁ לָ֖הּ יִטַּמָּֽא: |
| who is close [to him] [This expression is] to include the sister who was betrothed [but not yet married] - [Torath Kohanim 21:5; Yev.60a] |
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הַקְּרוֹבָה
לְרַבּוֹת אֶת הָאֲרוּסָה (ספרא; יבמות ס'):
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| who was not [yet] with a man for relations. — [see Yev. 60a] |
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אֲשֶׁר לֹא־הָֽיְתָה לְאִישׁ
לְמִשְׁכָּב:
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| for her, he shall defile himself [This is] an obligation [for him to do so]. — [Torath Kohanim 21:8; Sotah 3a] |
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לָהּ יִטַּמָּֽא
מִצְוָה (ספרא; זבחים ק'):
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| 4[But] a husband shall not defile himself for [a wife who causes] his desecration, [while she is] among his people. |
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דלֹ֥א יִטַּמָּ֖א בַּ֣עַל בְּעַמָּ֑יו לְהֵ֖חַלּֽוֹ: |
| [But] a husband shall not defile himself for [a wife who causes] his desecration, [while she is] among his people He may not defile himself for his [deceased] wife who was unfit for him, and by whom he was desecrated [from his status,] while she was with him. — [Torath Kohanim 21:10; Yev.22b] And this is the simple meaning of the verse: “A husband shall not defile himself” for his relative [i.e., his wife], while she is still “among his people,” i.e., while she has [non- kohen] relatives who can attend to her burial, for she is therefore not under the category of an unattended deceased. And which relative [i.e., wife] are we dealing with here? [With a wife] “through whom he becomes desecrated (לְהֵחַלּוֹ),” i.e., [because she was unfit to marry him,] he subsequently becomes desecrated from his kehunah [and is unfit to perform the Holy Service]. |
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לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּֽוֹ
לֹא יִטַּמָּא לְאִשְׁתּוֹ פְּסוּלָה שֶׁהוּא מְחֻלָּל בָּהּ בְּעוֹדָהּ עִמּוֹ, וְכֵן פְּשׁוּטוֹ שֶׁל מִקְרָא: לֹא יִטַּמָּא בַּעַל בִּשְׁאֵרוֹ בְּעוֹד שֶׁהוּא בְּתוֹךְ עַמָּיו — שֶׁיֵּשׁ לָהּ קוֹבְרִין, שֶׁאֵינָהּ מֵת מִצְוָה, וּבְאֵיזֶה שְׁאֵר אָמַרְתִּי? בְּאוֹתוֹ שֶׁהוּא לְהֵחַלּוֹ — לְהִתְחַלֵּל הוּא מִכְּהֻנָּתוֹ (עי' ספרא; יבמות צ'):
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| 5They shall not make bald patches on their heads, nor shall they shave the edge of their beard, nor shall they make cuts in their flesh. |
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הלֹֽא־יִקְרְח֤וּ (כתיב לא־יִקְרְחֻ֤ה) קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת: |
| They shall not make bald patches on their heads for a deceased. But are not [all] Israelites warned against this (see Deut. 14:1)]? However, when referring to the Israelites, Scripture says, “[You shall not…make any baldness] between your eyes [for the dead]” (Deut. 14:1). Thus, one might think that one is not liable [for making bald patches] anywhere else on the head. Scripture, therefore, says [regarding kohanim] “[They shall not make bald patches] on their heads” [teaching us that the prohibition applies to the entire head]. And we can extrapolate from kohanim to all Israelites through a gezeirah shavah [i.e., a Rabbinical tradition linking the laws of two otherwise unrelated verses or passages through common key words or phrases, as follows]: Here [regarding kohanim] Scripture uses the expression קָרְחָה - bald patches, and there regarding Israelites, Scripture [also] uses the expression קָרְחָה - bald patches. Thus, just as here [regarding kohanim, the prohibition applies to] the entire head, so is it understood further [regarding all Israelites], [that the prohibition applies to] the entire head, wherever one makes a bald patch on the head, [not just “between the eyes”], and just as there [regarding all Israelites, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person [(see Deut. 14:1), “You shall not…make any baldness…for the dead”] - so, here [regarding kohanim, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person. — [Torath Kohanim 21:11; Mak. 20a] |
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לֹא יקרחה קָרְחָה
עַל מֵת וַהֲלֹא אַף יִשְׂרָאֵל הֻזְהֲרוּ עַל כָּךְ? אֶלָּא לְפִי שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל בֵּין עֵינֵיכֶם (דברים י"ד), יָכוֹל לֹא יְהֵא חַיָּב עַל כָּל הָרֹאשׁ, תַּלְמוּד לוֹמָר בְּרֹאשָׁם, וְיִלָּמְדוּ יִשְׂרָאֵל מִכֹּהֲנִים בִּגְזֵרָה שָׁוָה, נֶאֱמַר כָּאן קָרְחָה וְנֶאֱמַר בְּיִשְׂרָאֵל קָרְחָה, מַה כָּאן כָּל הָרֹאשׁ אַף לְהַלָּן כָּל הָרֹאשׁ בְּמַשְׁמָע — כָּל מָקוֹם שֶׁיִּקְרַח בָּרֹאשׁ, וּמַה לְּהַלָּן עַל מֵת, אַף כָּאן עַל מֵת (מכות כ'):
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| nor shall they shave the edge of their beard Since it is stated in reference to all Israelites, “and you shall not destroy [the edge of your beard]” (Lev. 19:27), one might think that if one removed [the hairs] with tweezers or with a plane, one would be liable [to lashes]. Therefore, it says [here], “nor shall they shave,” [meaning] that one is liable only for something called “shaving” (גִּלוּחַ) with “destruction” (הַשְׁחָתָה) involved in it - that being a razor. — [Mak. 21a] |
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וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ
לְפִי שֶׁנֶּאֱמַר בְּיִשְֹרָאֵל לֹא תַשְׁחִית, יָכוֹל לִקְּטוֹ בְּמַלְקֵט וּרְהִיטְנִי יְהֵא חַיָּב, לְכָךְ נֶאֱמַר לֹא יְגַלֵּחוּ. שֶׁאֵינוֹ חַיָּב אֶלָּא עַל דָּבָר הַקָּרוּי גִּלּוּחַ וְיֵשׁ בּוֹ הַשְׁחָתָה, וְזֶהוּ תַעַר (שם):
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| nor shall they make cuts in their flesh יִשְׂרְטוּ שָׂרֶטֶת, lit. “nor shall they cut a cut in their flesh.” [Why the double language?] Since regarding [all] Israelites, Scripture states (Lev. 19:28), “You shall not make cuts in your flesh for a person [who died],” one might think, that if someone made [several, e.g.,] five cuts, he would be liable for [having transgressed] only one [negative commandment]. Scripture, therefore, states, “nor shall they cut a cut,” to make one become liable for every individual cut made. For this word שָׂרֶטֶת is superfluous and thus is to be expounded [as above], as Scripture could have [merely] written, “nor shall they cut,” [in which case] I would have known that it means [not to cut] a cut. [Hence, the superfluous שָׂרֶטֶת was written to make one liable for each individual cut.]- [Torath Kohanim 21:12] |
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וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָֽטֶת
לְפִי שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ (ויקרא י"ט), יָכוֹל שָׂרַט חָמֵשׁ שְׂרִיטוֹת לֹא יְהֵא חַיָּב אֶלָּא אַחַת, תַּלְמוּד לוֹמָר לֹא יִשְׂרְטוּ שָׂרָטֶת, לְחַיֵּב עַל כָּל שְׂרִיטָה וּשְׂרִיטָה, שֶׁתֵּבָה זוֹ יְתֵרָה הִיא לִדְרֹשׁ, שֶׁהָיָה לוֹ לִכְתֹּב לֹא יִשְׂרְטוּ וַאֲנִי יוֹדֵעַ שֶׁהִיא שָׂרֶטֶת (ספרא; מב' כ'):
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| 6They shall be holy to their God, and they shall not desecrate their God's Name, for they offer up the fire offerings of the Lord, the food offering of their God, so they shall be holy. |
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וקְדשִׁ֤ים יִֽהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹֽהֵיהֶ֑ם כִּי֩ אֶת־אִשֵּׁ֨י יְהֹוָ֜ה לֶ֧חֶם אֱלֹֽהֵיהֶ֛ם הֵ֥ם מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ: |
| They shall be holy [Since Scripture does not state “They are holy,” but rather “They shall be holy,” it means that if kohanim wish to defile themselves over the dead and thereby desecrate their holiness]-against their will, the court must [prevent them from doing so, and thereby] sanctify them in this respect. — [Mizrachi; Torath Kohanim 21:13] |
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קְדשִׁים יִֽהְיוּ
עַל כָּרְחָם יַקְדִּישׁוּם בֵּית דִּין בְּכָךְ (ספרא):
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| 7They shall not marry a woman who is a prostitute or who is desecrated, and they shall not marry a woman who is divorced from her husband for he [the kohen] is holy to his God. |
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זאִשָּׁ֨ה זֹנָ֤ה וַֽחֲלָלָה֙ לֹ֣א יִקָּ֔חוּ וְאִשָּׁ֛ה גְּרוּשָׁ֥ה מֵֽאִישָׁ֖הּ לֹ֣א יִקָּ֑חוּ כִּֽי־קָד֥שׁ ה֖וּא לֵֽאלֹהָֽיו: |
| who is a prostitute Heb. זֹנָה, [a woman] with whom an Israelite who is forbidden to her, has cohabited, for example, [relationships] punishable by excision (see Lev., Chapter 18), or a nathin [a descendant of the Gibeonites who were converted at the time of Joshua (see Josh., chapter 9) and who were forbidden to marry into Israel for all generations], or a mamzer [a product of a forbidden union]. — [Torath Kohanim 21:14; Yev. 61b] |
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זֹנָה
שֶׁנִּבְעֲלָה בְעִילַת יִשְׂרָאֵל הָאָסוּר לָהּ, כְּגוֹן חַיָּבֵי כָּרֵתוֹת אוֹ נָתִין אוֹ מַמְזֵר (ספרא; יבמות ס"א):
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| who is desecrated Heb. חֲלָלָה, [a woman] who was born from one who is unfit for the kehunah, for example, the daughter of a widow from a Kohen Gadol or the daughter of a divorcee from an ordinary kohen [the children of such unions becoming “desecrated” from the kehunah]. Also, [the term חֲלָלָה includes a woman] who becomes desecrated from the kehunah through relations with one of those who are themselves disqualified for the kehunah. — [Kid. 77a] |
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חללה
שֶׁנּוֹלְדָה מִן הַפְּסוּלִים שֶׁבַּכְּהֻנָּה, כְּגוֹן בַּת אַלְמָנָה מִכֹּהֵן גָּדוֹל אוֹ בַת גְּרוּשָׁה (וַחֲלוּצָה) מִכֹּהֵן הֶדְיוֹט, וְכֵן שֶׁנִּתְחַלְּלָה מִן הַכְּהֻנָּה עַל יְדֵי בִיאַת אֶחָד מִן הַפְּסוּלִים לִכְהֻנָּה (עי' ספרא, קידושין ע"ז):
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| 8You shall sanctify him, for he offers up the food offering of your God; he shall be holy to you, for I, the Lord Who sanctifies you, am holy. |
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חוְקִ֨דַּשְׁתּ֔וֹ כִּֽי־אֶת־לֶ֥חֶם אֱלֹהֶ֖יךָ ה֣וּא מַקְרִ֑יב קָדשׁ֙ יִֽהְיֶה־לָּ֔ךְ כִּ֣י קָד֔וֹשׁ אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם: |
| You shall sanctify him Against his will- [meaning], that if he refuses to divorce [such a woman, lash him and chastise him until he divorces [her]. — [Yev. 88b; Mizrachi; Torath Kohanim 21:19] |
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וְקִדַּשְׁתּוֹ
עַל כָּרְחוֹ, שֶׁאִם לֹא רָצָה לְגָרֵשׁ הַלְקֵהוּ וְיַסְּרֵהוּ עַד שֶׁיְּגָרֵשׁ (ספרא; יבמות פ"ח):
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| he shall be holy to you Treat him with holiness, e.g., he should be the first to commence any matter, and to [be the one who] begins the blessings at a meal. — [Gittin 59b] |
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קָדשׁ יִֽהְיֶה־לָּךְ
נְהֹג בּוֹ קְדֻשָּׁה, לִפְתֹּחַ רִאשׁוֹן בְּכָל דָּבָר וּלְבָרֵךְ רִאשׁוֹן בַּסְּעוּדָה (הוריות י"ב):
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| 9If a kohen's daughter becomes desecrated through adultery she desecrates her father; she shall be burned in fire. |
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טוּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֨יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף: |
| If [a kohen’s daughter] becomes desecrated through adultery Heb. כִּי תֵחֵל. [The word תֵּחֵל here, stems from the word חִלּוּל, desecration, and not from the word הַתְחָלָה, beginning, and thus, the phrase here means:] If she becomes desecrated (תִּתְחַלֵּל) through a forbidden union, whereby she had a marriage-bond to a man and she committed adultery-whether [this bond had been] a betrothal or a marriage. And our Rabbis differ with regards to the matter [i.e., as to which stage of marriage-bond is referred to here]. All agree, however, that Scripture did not speak of a single woman. — [Sanh. 50b-51a] |
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כִּי תֵחֵל לִזְנוֹת
כְּשֶׁתִּתְחַלֵּל עַל יְדֵי זְנוּת, שֶׁהָיְתָה בָהּ זִקַּת בַּעַל וְזָנְתָה, אוֹ מִן הָאֵרוּסִין אוֹ מִן הַנִּשּׂוּאִין; וְרַבּוֹתֵינוּ נֶחְלְקוּ בַדָּבָר וְהַכֹּל מוֹדִים שֶׁלֹּא דִּבֵּר הַכָּתוּב בִּפְנוּיָה (עי' סנהדרין נ"א):
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| she desecrates her father She has desecrated and degraded his honor, for [people] will say of him, “Cursed is he who fathered this one! Cursed is he who raised this one!” - [Sanh. 52a] |
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אֶת־אָבִיהָ הִיא מְחַלֶּלֶת
חִלְּלָה וּבִזְּתָה אֶת כְּבוֹדוֹ, שֶׁאוֹמְרִים עָלָיו אָרוּר שֶׁזּוֹ יָלַד, אָרוּר שֶׁזּוֹ גִּדֵּל (שם):
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| 10And the kohen who is elevated above his brothers, upon whose head the anointment oil has been poured or who has been inaugurated to wear the garments he shall not leave his hair unshorn or rend his garments. |
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יוְהַכֹּהֵן֩ הַגָּד֨וֹל מֵֽאֶחָ֜יו אֲשֶׁר־יוּצַ֥ק עַל־רֹאשׁ֣וֹ | שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־יָד֔וֹ לִלְבּ֖שׁ אֶת־הַבְּגָדִ֑ים אֶת־רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם: |
| he shall not leave his hair unshorn Heb. לֹא יִפְרָע. He shall not leave his hair unshorn as a gesture of mourning. — [Torath Kohanim 21:27] Now what is considered “leaving one’s hair unshorn?” More than thirty days. — [Sanh. 22b] |
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לֹא יִפְרָע
לֹא יְגַדֵּל פֶּרַע עַל אֵבֶל, וְאֵיזֶהוּ גִּדּוּל פֶּרַע? יוֹתֵר מִשְּׁלוֹשִׁים יוֹם (שם):
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| 11And he shall not come upon any dead bodies; he shall not defile himself for his father or his mother. |
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יאוְעַ֛ל כָּל־נַפְשֹׁ֥ת מֵ֖ת לֹ֣א יָבֹ֑א לְאָבִ֥יו וּלְאִמּ֖וֹ לֹ֥א יִטַּמָּֽא: |
| And [he shall not come] upon any dead bodies [i.e., he shall not enter] the tent [or house, etc., wherein] the dead person [lies]. — [Torath Kohanim 21:28] |
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וְעַל כָּל־נַפְשֹׁת מֵת וגו'
בְּאֹהֶל הַמֵּת:
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| dead bodies [This comes] to include [the law that] revi’ith [a “quarter” of a log] of blood [issued] from a dead person, defiles [anything found] in the tent. — [Sanh. 4a] |
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נַפְשֹׁת מֵת
לְהָבִיא רְבִיעִית דָּם מִן הַמֵּת שֶׁמְּטַמֵּא בָאֹהֶל (שם):
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| he shall not defile himself for his father or his mother [Since the Kohen Gadol, unlike the ordinary kohen (see verse 2 above), is forbidden to defile himself for any dead body, even for his parents, this seemingly superfluous statement here comes only] to permit him [to defile himself] for a מֵת מִצְוָה, a dead person for whom there is no one to attend to [his burial]. — [Torath Kohanim 21:28; Nazir 48a] |
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לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּֽא
לֹא בָא אֶלָּא לְהַתִּיר לוֹ מֵת מִצְוָה (ספרא; נזיר מ"ז):
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| 12He shall not leave the Sanctuary, and he will not desecrate the holy things of his God, for the crown of his God's anointing oil is upon him. I am the Lord. |
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יבוּמִן־הַמִּקְדָּשׁ֙ לֹ֣א יֵצֵ֔א וְלֹ֣א יְחַלֵּ֔ל אֵ֖ת מִקְדַּ֣שׁ אֱלֹהָ֑יו כִּ֡י נֵ֠זֶר שֶׁ֣מֶן מִשְׁחַ֧ת אֱלֹהָ֛יו עָלָ֖יו אֲנִ֥י יְהֹוָֽה: |
| He shall not leave the Sanctuary He shall not [leave the precincts of the Sanctuary to] follow the funeral procession [even of a relative]. — [Sanh. 18a] Furthermore, from here, our Rabbis learned that a Kohen Gadol may offer up sacrifices [even] if he is an onen [i.e., if his close relative died on that day]. [The following, therefore], is its meaning [i.e., the meaning of the verse]: Even if his father or mother died, [the Kohen Gadol] need not leave the Sanctuary, but he may perform the service. — [Sanh. 84a] |
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וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא
אֵינוֹ הוֹלֵךְ אַחַר הַמִּטָּה (סנהדרין י"ח), וְעוֹד מִכָּאן לָמְדוּ רַבּוֹתֵינוּ שֶׁכֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן, וְכֵן מַשְׁמָעוֹ: אַף אִם מֵתוּ אָבִיו וְאִמּוֹ אֵינוֹ צָרִיךְ לָצֵאת מִן הַמִּקְדָּשׁ אֶלָּא עוֹבֵד עֲבוֹדָה:
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| he will not desecrate the holy things [meaning] that he does not thereby desecrate the Holy Service, for Scripture has permitted him [to perform the Holy Service under such circumstances]. However, an ordinary kohen who performs the Holy Service while being an onen, desecrates [it]. — [Sanh. 84a] |
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וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ
שֶׁאֵינוֹ מְחַלֵּל בְּכָךְ אֶת הָעֲבוֹדָה, שֶׁהִתִּיר לוֹ הַכָּתוּב, הָא כֹּהֵן הֶדְיוֹט שֶׁעָבַד אוֹנֵן חִלֵּל (זבחים ט"ז; סנהדרין פ"ח):
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| 13He shall marry a woman in her virgin state. |
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יגוְה֕וּא אִשָּׁ֥ה בִבְתוּלֶ֖יהָ יִקָּֽח: |
| 14A widow, a divorcee, a woman who is desecrated or a prostitute he shall not marry [any] of these. Only a virgin of his people may he take as a wife. |
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ידאַלְמָנָ֤ה וּגְרוּשָׁה֙ וַֽחֲלָלָ֣ה זֹנָ֔ה אֶת־אֵ֖לֶּה לֹ֣א יִקָּ֑ח כִּ֛י אִם־בְּתוּלָ֥ה מֵֽעַמָּ֖יו יִקַּ֥ח אִשָּֽׁה: |
| a woman who is desecrated [The terms וַחֲלָלָה זֹנָה are not to be connected to mean a חֲלָלָה who is a זֹנָה, but rather, they should be read as two separate items, וַחֲלָלָה and then זֹנָה Thus, חֲלָלָה here refers to a woman] who was born from those unfit for the kehunah. — [see Rashi verse 7 above; Torath Kohanim 21: 34] |
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וַֽחֲלָלָה
שֶׁנּוֹלְדָה מִפְּסוּלֵי כְהֻנָּה (קידושין ע"ז):
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| 15And he shall not desecrate his offspring among his people, for I am the Lord, Who sanctifies him. |
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טווְלֹֽא־יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשֽׁוֹ: |
| And he shall not desecrate his offspring But, if he does marry one of those [women listed in the verse as] being unfit [to marry a Kohen Gadol], his offspring from that woman are desecrated from the holiness of the kehunah [and are permitted to defile themselves for the dead, and they may marry a widow or a divorcee]. — [Nachalath Yaakov; Torath Kohanim 21:34] |
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וְלֹֽא־יְחַלֵּל זַרְעוֹ
הָא אִם נָשָׂא אַחַת מִן הַפְּסוּלוֹת, זַרְעוֹ הֵימֶנָּה חָלָל מִדִּין קְדֻשַּׁת כְּהֻנָּה (שם):
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