Leviticus 21:13 - Kohen's sacred marriage requirement

Context in Torah

The verse "וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח" (And he shall take a wife in her virginity) appears in Vayikra (Leviticus) 21:13, within the section detailing the laws pertaining to Kohanim (priests). This verse specifically addresses the marital restrictions of the Kohen Gadol (High Priest), requiring him to marry a virgin.

Rashi's Explanation

Rashi (Vayikra 21:13) clarifies that the Kohen Gadol is prohibited from marrying a widow, divorcee, or chalalah (a woman disqualified from marrying a Kohen), but must marry specifically a virgin. Rashi emphasizes that this is a unique stringency for the Kohen Gadol, distinguishing him from a regular Kohen, who is permitted to marry a widow (though still prohibited from marrying a divorcee or chalalah).

Rambam's Halachic Perspective

In Hilchot Issurei Bi'ah (Laws of Forbidden Relations) 17:13, the Rambam codifies this law, stating that the Kohen Gadol may only marry a virgin and no other. He further explains that if the Kohen Gadol transgresses and marries a non-virgin, the marriage is valid but he violates a negative commandment. This reflects the elevated sanctity required of the Kohen Gadol, who serves in the holiest capacity in the Beit HaMikdash.

Symbolism and Midrashic Insight

The Sifra (a halachic Midrash on Vayikra) connects this requirement to the purity and unblemished state of the Kohen Gadol's service. Just as the korbanot (offerings) brought in the Beit HaMikdash must be without defect, so too must the Kohen Gadol's personal life reflect completeness and sanctity. The virgin bride symbolizes a new, untarnished beginning, aligning with his role as the spiritual leader of Israel.

Practical Implications in Jewish Law

• The Shulchan Aruch (Even HaEzer 6:1) reiterates this law, emphasizing that a Kohen Gadol who marries a non-virgin is disqualified from service until he rectifies the situation.
• The Kitzur Shulchan Aruch (152:3) notes that while this law is not applicable today in the absence of the Beit HaMikdash, it remains a foundational principle for understanding the sanctity of the priesthood.