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20

The Shulchan Aruch Even HaEzer 4:13 says that a ben or bat niddah is 'pagum' (defective). The Beit Shemuel, Chelkat Mechokek and Gra (the major commentaries there) all say that this is not to exclude them from a kohein.


16

According to Shulchan Aruch, Even Ha'Ezer 7:17 and commentaries there, they should not marry. However, if they did so, they may remain together and need not divorce.


15

See this mp3 by Rabbi Aharon Kahn, summarized by Joel Rich here: Once a Kohain is ritually impure due to contact with dead, is there any prohibition of further impurity? This makes a difference for med students and pulpit rabbis. The simple understanding is that for non-Kohens, yes we're all tamei so it makes no difference. You want to live in your own ...


15

The Talmud (Arachin 3b) informs us that the Kohanim were exempt from wearing the Tefillah shel Yad while servicing in the Temple because it would constitute a separation between the priestly garments and the skin. The Tefillah shel Rosh could still be worn, and the priestly garments on the head were worn in such a way as to leave room in the front for the ...


14

Indeed he can't perform yibbum - he would have to perform chalitzah instead. The reason is that while yibbum is a positive mitzvah, it's opposed by the positive mitzvah to marry a virgin (Lev. 21:13) and the negative mitzvah to not marry a widow (ibid. :14) - and a positive mitzvah can't override a positive plus a negative one. Even if the original marriage ...


13

From this Chabad article the restrictions on whom a Kohen can marry are: A kohen may not marry a ge’rusha (divorcee), chalalah (woman of defective kohen status), zonah (woman who previously violated certain sexual prohibitions), giyoret (convert) or chalutzah (a Levirate widow). If he does marry any of them, their children likewise become ...


12

See this comprehensive survey at Aish, about plastic surgery in general. It mentions this kohen reason, in the name of Rabbi Menashe Klein, in his Mishneh Halachos, and (IIUC) Rav Shlomo Zalman Aurbach. But others permit for very different reasons: Thus: In 1961, Rabbi Immanuel Jakobovits, considered by many to be the father of the discipline of Jewish ...


12

Mishna in Makoth 2:7 וְכֹהֵן גָּדוֹל שֶׁהָרַג , אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם A Cohen Gadol who kills goes to the Ir Miklat forever. They would have to appoint another one, to do the Avoda on Yom Kippour, as the first one looses his previous job, as the Rambam הלכות רוצח ושמירת נפש at (7:14) says about all those sentenced to Ir Miklat, after they can ...


11

The Torah made it very clear (Deuteronomy 12:5-18) that once the Jews would reach "the rest and inheritance ...the place G-d will choose" (i.e. the Temple in Jerusalem), that would be the place for sacrificial service. The Second Temple was destroyed by the Romans around the year 70, and thus there haven't been sacrifices since. Thus, many of the roles of ...


11

The Shulchan Aruch rules (YD 373:2) that the prohibition of contracting impurity from a corpse does not apply to female descendants of Kohanim. His source is the Mishna in Kiddushin 1:7 which lists 3 biblical prohibitions which do not apply to females: this one, destroying the 5 corners of one's beard, and rounding off the corners of one's hair ("peyos").


11

As I understand it, if a Kohen is certain that his wife was violated by another man, their union is now prohibited and a divorce would be needed. A kohen is prohibited from being married to an isha zonah, which the Talmud defines as a woman who has had relations with any man -- regardless of her choice in the matter! -- other than her husband, with the ...


11

Shulchan Aruch O"C 135:12: עיר שכולה כהנים אם יש ישראל אחד ביניהם אותו ישראל קורא ראשון מפני דרכי שלום וכל שאין בהם ישראל כדי סיפוקם או שאין שם ישראל כלל קורא כהן אחר כהן שאין שם משום פגם שהכל יודעים שאין שם אלא כהנים והוא הדין לעיר שכולה לוים:‏ A city in which all are Kohanim, If there is one Yisrael among them, he's called up first because of ...


10

If there is no levi, a bechor (firstborn) should do so. If there aren’t any bechorim, then the kohein should wash his own hands (M.B. 128 sk. 22).


10

In the Torah, priests are called kohanim (singular: kohen), and are defined as the direct male descendants of Aharon HaKohen. There are many laws concerning kohanim specifically that do not apply to other Jews, such as not marrying a divorcee or not becoming ritually impure. The Kohanim conducted all the services that were required to be done in the Temple. ...


10

The Gemara (Niddah 70b) records "three nonsensical questions" (שלשה דברי בורות) that the Alexandrians asked R' Yehoshua. One of them was, "Would the son of the woman from Shunem [who was revived by Elisha, II Kings ch. 4] cause impurity?" He replied, "A dead person causes impurity, not a living one." The Lubavitcher Rebbe zt"l analyzed this question and ...


10

Based on the Shulchan Aruch Even HaEzer 7:21 the daughter of converts (and her daughter etc. until at least one of the parents has traditional Jewish ancestry) should not marry a priest. However, if she does and she was conceived after her parents' conversions, then they do not need to get divorced, implying a non-Biblical restriction on such a marriage, and ...


10

Per the Shach in Yorah Deah Siman 369:2 and the Taz in 369:4 since in current times there is no Tahara in Eretz Yisroel therefore there is no additional prohibition for a Kohain to leave Eretz Yisroel over a non Kohain.


10

The Rambam (Issurei Biah 18:1) defines a Zonah thus: מפי השמועה למדנו שהזונה האמורה בתורה היא כל שאינה בת ישראל, או בת ישראל שנבעלה לאדם שהיא אסורה להנשא לו איסור השוה לכל, או שנבעלה לחלל אע"פ שהיא מותרת להנשא לו‏ From a tradition we have learned that the Zonah described in the Torah is any woman who is not a Jew [lit. "daughter of a Jew"], or a ...


9

They are indeed disqualifications for serving in the Beis Hamikdash (Rambam, Hil. Bias Mikdash 8:1,11). This doesn't apply to birkas kohanim, though; there, a kohen is disqualified only by blemishes that are visible and will distract the congregation. (And even then, not if everyone in town is already familiar with him and his physical defects, or in places ...


9

Tosafos (Zevachim 102a, ד"ה אני מסגירה) asks this and leaves it unresolved. Netziv (to Sifri on this verse) suggests two possibilities: True that she'd be tahor, but she'd be in a state of suspense (not knowing what the outcome would be) until there is a kohen available - a yet-to-be-born son (or grandson) of Elazar or Isamar - who could check it and make ...


9

Anything which can contract impurity cannot block impurity from passing through it (Megillah 26b, Shulchan Aruch YD 371:1). A vessel can only contract impurity if it is made from cloth, sackcloth, leather, bone, wood, metal, or earthenware (Rambam Keilim 1:1, see Leviticus 11:32-33 and Numbers 31:22). Plastic therefore cannot contract impurity, so it can ...


9

Kohanim need to be Jews first. The child of a non-Jewish woman is not a Jew, and thus cannot be a kohen. Even if a kohen marries a convert (which halacha forbids, but if he did), so his child is Jewish, that child is not a kohen. Marrying someone who isn't even Jewish could not produce a better result in terms of the child's status. If the child converts ...


8

To sum up what's been said so far: A Cohen, like any other Jew, is obligated to attempt to save a life. I'm not sure whether someone whose brain is alive but heart has stopped temporarily is halachically "alive", "dead", or possibly something in between. Again, this state doesn't naturally last for very long, so usually the discussion was about whether ...


8

A convert is ben/bat Avraham (v'Sarah) -- not ben/bat the adoptive parents and also not ben/bat the birth parents, halachically speaking. If he doesn't even get his adoptive father's name, it seems unlikely that he would get his tribe.


8

To summarize 9 or 10 hours of Rabbi Daniel Raccah's shiurim on the subject in a single paragraph: Malki-Tzedek is identified with Shem, Avraham's great (x7) grandfather. Noach originally aspired for his sons to be the Torah teachers in the world (like Avraham, Yitzhak and Yaakov eventually would be), but only Shem adopted the calling. That's why ...


8

Lord Sacks addressed this in his weekly message not long ago. The Talmud explains that the Cohen Gadol bears some minute amount of responsibility; "as he should have begged for compassion." The simple explanation is that G-d gives people the free will and ability to do evil things, but this case concerns a mistake. Had the Cohen Gadol prayed more, perhaps ...


8

Hebrew Wikipedia has an extensive discussion on the matter: http://he.wikipedia.org/wiki/%D7%9E%D7%A9%D7%A4%D7%97%D7%95%D7%AA_%D7%9B%D7%94%D7%9F Also see Chapter 2 of יופי של עברית by אבשלום קור , כהנא, כגן, קוגן, קגן, כגנוביץ, קאהן, קון ,קיהן, כהנמן, כוהנר, ברכגן, ברקן , קצמן, כצובר Kahana, Kagan, Kogen, Kagen, Kagnovitch, Kahan, Kohn, Kihan, Kahanamen, ...


8

http://www.chabad.org/library/article_cdo/aid/468267/jewish/Kohen-Marriages.htm Thus a child of parents who were both converts before they married is technically permitted to marry a kohen because horatah ve’ledatah bi-kedushah (she was conceived and born in sanctity as a Jew). But the kohanim took upon themselves an extra stringency and did not ...


8

“Taharas HaKohanim Kehilchoso” 12 (2) (recently published by Moshe Gross, Beit Shemesh) mentions that there is a machlokes about the rabbinic issur of kohanim to be metamei themselves in “Eretz HoAmim”. He quotes a number of sources including many Acharonim that are lenient (including those quoted in the first answer). He then quotes sources that forbid a ...



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