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Leviticus 21:3 - Kohen mourns unmarried sister?

Leviticus 21:3 - ויקרא 21:3

Hebrew Text

וְלַאֲחֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו אֲשֶׁר לֹא־הָיְתָה לְאִישׁ לָהּ יִטַּמָּא׃

English Translation

and for his sister a virgin, that is near to him, and who has had no husband; for her may he be defiled.

Transliteration

Vela'achoto habtulah hakerovah elav asher lo-hayetah le'ish lah yitama.

Hebrew Leining Text

וְלַאֲחֹת֤וֹ הַבְּתוּלָה֙ הַקְּרוֹבָ֣ה אֵלָ֔יו אֲשֶׁ֥ר לֹֽא־הָיְתָ֖ה לְאִ֑ישׁ לָ֖הּ יִטַּמָּֽא׃
וְלַאֲחֹת֤וֹ הַבְּתוּלָה֙ הַקְּרוֹבָ֣ה אֵלָ֔יו אֲשֶׁ֥ר לֹֽא־הָיְתָ֖ה לְאִ֑ישׁ לָ֖הּ יִטַּמָּֽא׃

🎵 Listen to leining

Parasha Commentary

Context and Source

The verse (Vayikra 21:3) discusses the laws of tum'ah (ritual impurity) for a Kohen (priest), specifying which deceased relatives he is permitted to become ritually impure for. The Torah permits a Kohen to become impure for his unmarried sister, as opposed to other relatives where such impurity is generally prohibited.

Rashi's Explanation

Rashi (Vayikra 21:3) clarifies that this allowance applies specifically to an unmarried sister (ha-betulah), as opposed to a married sister. He explains that the phrase "asher lo-hayetah le-ish" ("who has had no husband") emphasizes that this leniency does not extend to a sister who was previously married, even if she is now divorced or widowed. The Kohen may only become impure for a sister who was never married.

Talmudic Discussion

The Gemara (Yevamot 60a) derives from this verse that the term "betulah" refers specifically to a woman who has never been married, not merely a virgin in the physical sense. The Talmud also notes that the phrase "ha-krovah elav" ("that is near to him") teaches that this law applies only to a sister from the same father, not from the same mother (if the father is different).

Rambam's Halachic Ruling

Rambam (Hilchot Evel 2:7) codifies this law, stating: "A Kohen may become impure for his sister who is a betulah, whether she is of age or a minor, provided she has never been married. But if she was ever married, even if she is now divorced or widowed, he may not become impure for her."

Midrashic Insight

The Torat Kohanim (Sifra, Emor 1:3) connects this law to the broader theme of the Kohen's sanctity. While a Kohen must generally avoid tum'ah, the Torah makes an exception for an unmarried sister due to the unique emotional bond and responsibility one has toward a sibling who has not yet established her own family.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yevamot 22b
The verse is discussed in the context of the laws of mourning and the specific relationships for which a kohen (priest) is permitted to become ritually impure.
📖 Nazir 47b
The verse is referenced in a discussion about the obligations of a nazirite and the circumstances under which they may become impure for close relatives.

Frequently Asked Questions

Q: What does Leviticus 21:3 mean about a Kohen becoming impure for his sister?
A: Leviticus 21:3 teaches that a Kohen (priest) is permitted—and in some cases, obligated—to become ritually impure (tamei) by attending to the burial of his unmarried sister who had no husband. This is an exception to the general rule that Kohanim must avoid contact with the dead (Rashi, Rambam Hilchot Evel 2:7).
Q: Why does the Torah specify that the sister must be unmarried for the Kohen to become impure?
A: The Torah specifies that the sister must be unmarried ('who has had no husband') because if she were married, her husband or his family would have the primary responsibility for her burial. The Kohen's obligation is stronger for a sister who has no one else to care for her (Talmud Yevamot 22b, Rashi).
Q: Does this verse apply to Kohanim today?
A: Yes, this halacha (law) still applies today. A Kohen is permitted—and often expected—to become tamei (ritually impure) to bury his unmarried sister, as she has no other immediate family obligated to tend to her burial (Shulchan Aruch Yoreh De'ah 373:1).
Q: Why is this law important in Jewish tradition?
A: This law highlights the Torah's emphasis on family responsibility and kindness (chesed), even overriding certain priestly restrictions. It teaches that human dignity and caring for family—especially those without other support—take precedence in certain situations (Midrash Sifra, Rambam).