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[I was tempted to post these chapters without any comment and echoed a title I had previously used in Exodus/Shemoth 35-39: Do we have to read these chapters?
When you start reading through, you will understand why; it reads like a medical student’s textbook about excreted body fluids after childbirth that are considered impure; and detailed instructions on how to prevent the spread of a particular disease called tzaraas through quarantine and purification. Again the thought recurs, what has this got to do with my wanting to live a ‘godly’ life?
Just when I think there’s nothing more to glean from these chapters, the Jewish commentaries always have the effect of making me reread and rethink my first impression because they link tzaraas with violations of TORAH, similar to the thinking of Christian ‘health and wealth’ gospel proponents who impress upon their flock that the reason they are sick is because they have sinned.
Shades of the reasoning of Job’s friends.
Sample: AST note: Tzaraas is the physical manifestation of a spiritual malaise. The primary cause of tzaraas is the sin of slander Similarly, it is a punishment for the sins of bloodshed, false oaths, sexual immorality, pride, robbery, and selfishness (Arachin 16a, Midrash). Thus tzaraas is a Divine retribution for the offender’s failure to feel the needs and share the hurt of others. God isolates him from society, so that he can experience the pain he has imposed on others —and heal himself through repentance.
We can understand that when we violate dietary laws of Leviticus 11, we suffer the consequences of eating unclean meat. And in these chapters, the God of Israel teaches His chosen people how to live with disease, giving as early as that time what medical science took millennia to discover: the importance of quarantine and purification to prevent communicable disease from spreading further. We learn that certain body discharges are impure, etc. In fact, without studying medicine, if we simply listen and heed instructions given in this ‘book of antiquity’ we would know how to deal with ‘dis-ease’, not necessarily because we have ‘sinned’ but because we trust the Creator’s instructions about how to be healthy and stay healthy throughout the lifetime we are allotted on this earth.
So, do we have to read these chapters? ABSOLUTELY. The Creator of the human body is the Creator of germs and bacteria which, for sure, have their place and value in the created order but have the potential of causing harm to human health. When something goes awry in the ecosystem, it is usually because man had caused some imbalance in the natural order.
Remember that the Creator declared His creation “good” and “very good” . . . it is the two-legged creature with the brain and free will who keeps messing up so that in due time, we reap the consequences or our mismanagement.
P&H commentary/excerpts:
We now have laws of purification in regard to (a) childbirth (XII); (b) leprosy (XIII, XIV); (c) bodily secretions (XV). There is abundant evidence that the laws of purity and impurity were from the earliest times faithfully observed in Israel. These laws, however, underwent various amplifications in the course of centuries; and not long after the Destruction of the 2nd Temple, disappeared, for the greater part, from Jewish life, even in Palestine.
There are two distinct views in regard to the laws of purity and ipurity: one, that they are hygienic; the other, that they are ‘levitical’, i.e. purely religious. Advocates of the hygienic view hold that the sources of impurity in Scripture—disease or death, the disintegrating corpse of man or beast, skin-diseases, and disorders in connection with sex-life—are in the main physical. In all these cases—they hold—impurity is equivalent to infection or the danger of infection; the rules of separation are intended to prevent the spread of infection; and the prescribed purification, whether by water or fire, is really disinfection. The procedure of purification bears out the character of disinfection. At no stage is there prescribed any prayer or formula to be recited; and the sacrifice, which invariably takes place after purification, is merely the token of readmission into the camp (Katzenelsohn). The sanitary interpretation of the laws of purity is, however, contested by other authorities, who, on their side, would rule out the hygienic motive altogether. They point to the Scripture passages which over and over again state that the supreme end of these laws is to lead men to holiness, and preserve men from anything that is defiling or that would exclude them from the Sanctuary. Strong arguments can thus be marshalled in favor of either view. However, while neither the hygienic nor the levitical motive can by itself account for all the facts the two views are not mutually exclusive. Thus, in regard to Sabbath observance, Scripture assigns both a religious motive (Exod. XX, 11) and a social motive (Deut. V, 14). In the same manner, the eating of flesh of an animal torn in the fields is forbidden for reasons of holiness (Exod. XXII, 30), and in another place plainly for reasons of hygiene (Lev. XI, 39,40).
It is to be noted that most laws of purity and impurity apply only in reference to the Sanctuary and the holy objects connected with it. They did not apply in ordinary life, or to persons who did not intend to enter the Sanctuary.
In the HNT translation used here, you might almost be distracted or irritated by the repeated (enclosed) explanation of Hebrew words every time each word occurs but please understand that the translator, Benmara of hearoyisrael.net has endeavored to make available [for free to anyone interested], a version that prints the Tetragrammaton Name in Hebrew alphabet, as well as Hebrew words that need definition and redefinition depending on the context they appear in. By the end of this reading, you will most likely not forget what tame’, niddah, tohorah, and other significant Hebrew words mean.
Commentary is from Pentateuch and Haftorah’s, ed. Dr. J.H. Hertz; translation is EF/Everett Fox, The Five Books of Moses.––Admin1.]
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Leviticus/Wayyiqrah 12
1 YHVH spoke to Moshe, saying:2 Speak to the Children of Israel, saying: A woman-when she produces-seed and bears a male, she remains-tamei for seven days, like the days of her infirmity of being-apart she shall remain-tamei;
3 and on the eighth day, the flesh of his foreskin is to be circumcised.
4 For thirty days and three days she is to stay in her period of blood purification; any holy-thing she is not to touch, the Holy-area she is not to enter, until the fulfilling of the days of her purification.
5 Now if (it is) a female (that) she bears, she remains-tamei for two-weeks, like her time of being-apart; and for sixty days and six days she is to stay for (a period of) blood purification.
6 And at the fulfilling of the days of her purification, for a son or for a daughter, she is to bring a lamb, in its (first) year, as an offering-up, and a young pigeon or a turtledove, as a hattat-offering, to the entrance of the Tent of Appointment, to the priest.
7 He is to bring-it-near, before the presence of YHVH, and is to effect-purgation for her, then she will be purified from her source of blood. This is the Instruction for one giving-birth, (whether) to a male or to a female.
8 But if her hand does not find enough (means) for a sheep, she is to take two turtledoves or two young pigeons, one for an offering-up and one for a hattat-offering; when the priest effects-purgation for her, then she is pure.
Leviticus/Wayyiqrah 13
1 YHVH spoke to Moshe and to Aharon, saying:2 (Any) human being-when there is on the skin of his body a swelling or a scab or a shiny-spot and it becomes on the skin of his body an affliction of tzaraat, he is to be brought to Aharon the priest or to one of his sons the priests.
3 The priest is to look at the affliction on the skin of the flesh; should hair in the afflicted-area have turned white, and the look of the affliction is deeper than the skin of his flesh, it is an affliction of tzaraat; when the priest looks at it, he is to declare-him-tamei. 4 Now if it is a white spot on the skin of his flesh, and deeper its look is not than the skin, and the hair has not turned white, the priest is to shut up the afflicted-one for seven days. 5 When the priest looks at him on the seventh day, and here: the affliction is at a standstill in his eyes, -the affliction has not spread on the skin- the priest is to shut him up for seven days a second time. 6 When the priest looks at him on the seventh day a second time, and here: the affliction has faded, and the affliction has not spread on the skin, the priest is to declare-him-pure -it is (only) a scab- when he scrubs his garments, he is pure. 7 But if the scab has spread, yes, spread on the skin after he has had the priest look at him, for declaring-him-pure, he is to have the priest look at him a second time. 8 When the priest looks, and here: the scab has spread on the skin, the priest is to declare-him-tamei, it is tzaraat! 9 An affliction of tzaraat-when it shows on a person, and he is brought to the priest,
10 when the priest looks, and here: a white swelling is on the skin, and it has turned into white hair, with a live-patch of “live” flesh in the swelling: 11 it is mature tzaraat in the skin of his body, and the priest is to declare-him-tamei; he is not to shut him up, for he is tamei. 12 Now if the tzaraat sprouts, yes, sprouts on the skin so that the tzaraat covers all the skin of the afflicted-one, from his head to his feet, wherever the priest’s eyes look: 13 if the priest looks, and here: the tzaraat has covered all his flesh, he is to declare the afflicted-one pure -all of it has turned white, then he is pure! 14 But at the time of there reappearing on him live flesh, he is to be considered-tamei.
15 When the priest looks at the live flesh, he is to declare-him-tamei; the live flesh-it is tamei, it is tzaraat. 16 Or when the live flesh recurs and turns back to white, he is to come to the priest; 17 when the priest looks, and here: the affliction has turned back to white, the priest is to declare the afflicted-one pure, he is pure. 18 Now flesh-when there is in its skin a boil, and it heals,
19 but there is in place of the boil a white swelling or a white (and) reddish shiny-spot: he is to have the priest look at him. 20 When the priest looks, and here: its look is lower than the skin, and its hair has turned white, the priest is to declare-him-tamei, it is an affliction of tzaraat, in the boil it has sprouted. 21 But should the priest look at it, and here: there is not in it any white hair, and it is not lower than the skin, but it has faded, the priest is to shut him up for seven days. 22 Now if it should spread, yes, spread on the skin, the priest is to declare-him-tamei- it is an affliction. 23 But if, under it, the affliction is at-a-standstill, not having spread, it is the inflammation of the boil; the priest is to declare-him-pure. 24 Or flesh-when there is on the skin a burn by fire and on the live-patch of the burn is a shiny-spot, white (and) reddish, or white,
25 when the priest looks at it, and here: hair has turned white in the shiny-spot, and its look is deeper than the skin, it is tzaraat, in the burn it has sprouted; the priest is to declare-him-tamei- it is an affliction of tzaraat! 26 But if the priest looks at it, and here: there is not in the bright- spot any white hair, and lower it is not than the skin, and it has faded, he priest is to shut him up for seven days. 27 When the priest looks at him on the seventh day: if it has spread, yes, spread on the skin, the priest is to declare-him-tamei- it is an affliction of tzaraat. 28 But if, under it, the shiny-spot is at-a-standstill, not having spread on the skin, and it has faded, it is a swelling from the burn, the priest is to declare-him-pure, for it is an inflammation from the burn. 29 Now a man or a woman-when they have an affliction on the head or on the (site of the) beard:
30 when the priest looks at the affliction, and here: its look is deeper than the skin, and in it there is thin yellow hair, the priest is to declare-him-tamei- it is a scall, it is tzaraat of the head or of the beard. 31 But when the priest looks at the affliction of the scall, and here: its look is not deeper than the skin, and black hair there is none on it, the priest is to shut up the one afflicted with the scall for seven days. 32 When the priest looks at the affliction on the seventh day, and here: the scall has not spread, and there is not in it (any) yellow hair, and the look of the scall is not deeper than the skin, 33 he is to shave himself, but the scall he is not to shave, and the priest is to shut up the scall-bearer for seven days a second time. 34 When the priest looks at the scall on the seventh day, and here: the scall has not spread on the skin, and its look is not deeper than the skin, the priest is to declare-him-pure; when he scrubs his garments, then he is pure. 35 But if the scall has spread, yes, spread on the skin, after his being-purified, 36 when the priest looks at him, and here: the scall has spread on the skin, the priest need not examine (him) for the yellow hair, he is tamei. 37 Now if in his eyes the scall is at-a-standstill, and black hair has sprouted in it, the scall has healed, he is pure, and the priest is to declare-him-pure. 38 Now a man or a woman- when there is in the skin of their flesh shiny-spots, white shiny-spots, 39 when the priest looks, and here: in the skin of their flesh (are) shiny-spots, faded (or) white, it is a rash, it has sprouted on the skin, he is pure. 40 Now a man-when his head becomes smooth, he is bald, he is pure.
41 And if on the edge of his face his head becomes smooth, he is forehead-bald, he is (still) pure. 42 But when there is on the bald spot or on the forehead an affliction, white (and) reddish, it is sprouting tzaraat, on his bald spot or on his forehead. 43 When the priest looks at him, and here: the swelling of the affliction is white (and) reddish, on his bald spot or on his forehead, like the look of tzaraat on the skin of flesh: 44 he is a man with tzaraat, he is tamei, (yes), tamei, tamei shall the priest (declare) him, on his head is his affliction. 45 Now the one with tzaraat that has the affliction, his garments are to be torn, his head is to be made-bare, and his upper-lip is to be covered; Tamei! Tamei! he is to cry out. 46 All the days that the affliction is on him, he shall remain-tamei, tamei is he, alone shall he stay, outside of the camp is his staying-place. 47 Now a cloth: when there is on it an affliction of tzaraat, on a cloth of wool or a cloth of linen, 48 or in the woof or in the warp of the linen or of the wool, or in an animal-skin or in anything worked of skin: 49 if the affliction is greenish or reddish on the cloth or the skin, or on the woof or on the warp, or in any vessel of skin, it is an affliction of tzaraat, he is to have the priest look at it. 50 When the priest looks at the affliction, he is to shut up the afflicted-item for seven days; 51 when he looks at the affliction on the seventh day, if the affliction has spread on the cloth or on the woof or on the warp or on the skin, for whatever might be done with the skin for work: the affliction is acute tzaraat, it is tamei. 52 It is to be burned, the cloth, or the woof or the warp in the wool or in the linen, or in any vessel of skin that has in it any affliction, for it is acute tzaraat, in fire it is to be burned. 53 But if the priest looks, and here: the affliction has not spread in the cloth -whether in the woof or in the warp, or in any vessel of skin- 54 the priest is to command that they scrub that which contains the affliction, and he is to shut it up for seven days a second time. 55 When the priest looks, after the afflicted-thing has been scrubbed, and here: the affliction has not changed its aspect, the affliction has not spread- it is tamei, in fire you are to burn it, it is decay, on its “bald-spot” or on its “forehead.” 56 But if the priest looks, and here: the affliction has faded, after it has been scrubbed, he is to tear it from the cloth or from the skin or from the woof or from the warp, 57 and if it is seen again on the cloth-whether in the woof or in the warp, or in any vessel of skin, it is a sprouting-thing, in fire you are to burn it, anything in which there is the affliction.
58 But the cloth or the woof or the warp or any vessel of skin that you have scrubbed, so that the affliction disappears from them, when it is scrubbed a second time, then it is pure. 59 This is the Instruction for the affliction of tzaraat in cloth of wool or linen, or the warp or the woof, or any vessel of skin, for declaring-it-purified or for declaring-it-tamei.
Leviticus/Wayyiqrah 14
1 YHVH spoke to Moshe, saying:2 This is to be the Instruction for the one-with-tzaraat, on the day of his being-purified: he is to be brought to the priest.
3 The priest is to go outside the camp; when the priest looks, and here: the affliction of tzaraat has healed on the one-with-tzaraat,
4 the priest is to command that they take for the one-to-be-purified two birds, live, pure, and wood of cedar and scarlet of the worm and hyssop.
5 Then the priest is to command that they slay the one bird in an earthen vessel, (held) above living water,
6 and the live bird-he is to take it, and the cedar wood, the scarlet of the worm and the hyssop, and is to dip them and the live bird in the blood of the slain bird, (held) above living water.
7 Then he is to sprinkle (it) over the one-to-be-purified of tzaraat seven times, declaring-him-pure, and is to send-out the live bird into the open field.
8 When the one-being-purified scrubs his garments, shaves his entire (head of) hair and washes in water, then he is pure, afterward he may enter the camp, staying outside his tent for seven days.
9 And it shall be on the seventh day: when he shaves all his hair-his head, his beard and his eyebrows, all his body-hair he shaves- and scrubs his garments and washes his flesh in water, then he is pure.
10 On the eighth day he is to take two lambs, wholly-sound, and one lamb in its (first) year, wholly-sound, and three tenth-measures of flour as a grain-gift, mixed with oil, and one log of oil.
11 The priest making-purification is to stand the man to-be-purified and them before the presence of YHVH, at the entrance to the Tent of Appointment;
12 the priest is to take the one lamb and is to bring-it-near as an asham-offering, with the log of oil, and is to elevate them as an elevation-offering, before the presence of YHVH.
13 Then he is to slay the lamb in the place where one slays the hattat-offering and the offering-up, in a holy place, for like the hattat-offering, the asham-offering is the priest’s, it is a holiest holy-portion.
14 Then the priest is to take some of the blood of the asham and the priest is to place it on the ridge of the right ear of the one-being-purified, and on the thumb of his right hand, and on the thumb-toe of his right foot.
15 And the priest is to take some of the log of oil and is to pour it on the left palm of the priest.
16 Then the priest is to dip his right finger in some of the oil that is on his left palm and is to sprinkle some of the oil with his finger, seven times, before the presence of YHVH.
17 From the remainder of oil that is on his palm, the priest is to place some on the ridge of the right ear of the one-being-purified, and on the thumb of his right hand, and on the thumb-toe of his right foot, on top of the blood of the asham-offering.
18 And what remains of the oil that is on the palm of the priest he is to place upon the head of the one-being-purified; then the priest is to effect-purgation for him, before the presence of YHVH.
19 Then the priest is to sacrifice the hattat-offering and is to effect-purgation for the one-being-purified from his tum’a, afterward he is to slay the offering-up.
20 And the priest is to offer-up the offering-up and the grain-gift on the slaughter-site, and when the priest effects-purgation for him, then he is pure.
21 But if he is poor and his hand does not reach (far), he is to take one lamb as an asham, for elevating, for effecting-purgation for him, and one tenth-measure of flour, mixed with oil, as a grain-gift, and a log of oil,
22 and two turtledoves or two young pigeons, (as far as) his hand can reach, the one shall be the hattat-offering and the other, the offering-up.
23 He is to bring them on the eighth day of his being-purified, to the priest, to the entrance of the Tent of Appointment, before the presence of YHVH.
24 Then the priest is to take the lamb of asham-offering and the log of oil, and the priest is to elevate them as an elevation-offering, before the presence of YHVH;
25 he is to slay the lamb of asham-offering, then the priest is to take some of the blood of the asham-offering and is to place (it) on the ridge of the right ear of the one-being-purified, and on the thumb of his right hand, and on the thumb-toe of his right foot,
26 and some of the oil the priest is to pour out on the left palm of the priest;
27 the priest is to sprinkle with his right finger some of the oil that is on his left palm, seven times, before the presence of YHVH.
28 Then the priest is to place some of the oil that is on his palm on the ridge of the right ear of the one-being-purified, and on the thumb of his right hand, and on the thumb-toe of his right foot, on the place above the blood of the asham-offering;
29 what-is-left of the oil that is on the palm of the priest he is to place on the head of the-one-being-purified, to effect-purgation for him, before the presence of YHVH.
30 Then he is to sacrifice one of the turtledoves or the young pigeons, from (within) what his hand can reach
31 -whatever his hand can reach- the one as a hattat-offering and the other as an offering-up, along with a grain-gift, and the priest is to effect-purgation for the one-being-purified, before the presence of YHVH.
32 This is the Instruction for the one who has an affliction of tzaraat, whose hand cannot reach (means) for his purification.
33 YHVH spoke to Moshe and to Aharon, saying:
34 When you enter the land of Canaan, that I am giving you as a holding, and I place an affliction of tzaraat on a house in the land of your holding,
35 there shall come the one whose house it is and report to the priest, saying: (Something) like an affliction has been seen by me on the house!
36 Then the priest is to command that the house be cleaned before the priest enters to look at the affliction, so that nothing that is in the house becomes-tamei; after that the priest may enter to look at the house.
37 When he looks at the affliction, and here: the affliction (is) on the walls of the house (as) greenish or reddish eruptions, their look lower than the wall:
38 the priest is to go out of the house, to the entrance of the house, and is to have the house shut up for seven days.
39 When the priest returns on the seventh day, and he looks, and here: the affliction has spread on the walls of the house,
40 the priest is to command that they pull out the stones on which the affliction is and throw them outside the city, into a tamei place;
41 the house someone shall scrape inside, all around, and they are to pour the dried-mud that was scraped off outside the city, into a tamei place.
42 Then they are to take other stones and bring them in place of the (original) stones, other dried-mud they are to take, and are to replaster the house.
43 Now if the affliction returns and sprouts in the house after one has pulled out the stones, and after the house’s being-scraped, and after its having-been-plastered,
44 the priest is to enter, and when he looks, and here: the affliction has spread in the house, it is acute tzaraat in the house, it is tamei.
45 Then one is to demolish the house-its stones, its wood and all the dried-mud on the house, and one is to take (it) outside the town, to a tamei place.
46 One entering the house (during) all the days of its being shut up is to remain-tamei until sunset;
47 one lying in the house is to scrub his garments; one eating in the house is to scrub his garments.
48 Now if the priest should enter, yes, enter and look, and here: the affliction has not spread through the house after the replastering of the house, the priest is to declare the house pure, since the affliction has healed.
49 He is to take, to decontaminate the house, two birds, and cedar wood, scarlet of the worm, and hyssop,
50 and he is to slay the one bird in an earthen vessel, over living water,
51 then he is to take the cedar wood and the hyssop and the scarlet of the worm, and the live bird, and is to dip them in the blood of the slaughtered bird, and in the living water, and is to sprinkle (it) on the house seven times.
52 So he is to decontaminate the house with the blood of the bird and with the living water, with the live bird, with the cedar wood, with the hyssop and with the scarlet of the worm;
53 then he is to send-free the live bird, outside the town, toward the open field. When he effects-purgation for the house, then it is pure.
54 This is the Instruction for any affliction of tzaraat, for scalls,
55 for tzaraat of cloth or of a house,
56 for swelling, for scabs or for shiny-spots,
57 to provide-instruction, at the time of the tamei and at the time of the pure. This is the Instruction for tzaraat.
Leviticus/Wayyiqrah 15
1 YHVH spoke to Moshe and to Aharon, saying:2 Speak to the Children of Israel and say to them: Any-man, any-man, when he becomes one-with-a-flow from his “flesh,” his flow-it is tamei.
3 And this is his tum’a during his flow, (whether) his “flesh” oozes with his flow or his “flesh” is sealed up by his flow, it is his tum’a:
4 any place-of-lying that the one-with-a-flow lies on becomes tamei, and any vessel that he sits on becomes tamei.
5 A man that touches his place-of-lying is to scrub his garments and wash in water, and will remain-tamei until sunset.
6 One who sits on the vessel on which the one-with-the-flow sits is to scrub his garments and wash in water, and will remain-tamei until sunset.
7 One who touches the flesh of the one-with-the-flow is to scrub his garments and wash in water, and will remain-tamei until sunset.
8 Now if one-with-a-flow spits on one (who is) pure, (that one) is to scrub his garments and wash in water, and will remain-tamei until sunset.
9 Any saddle-mounting that one-with-a-flow mounts, becomes-tamei.
10 Anyone who touches anything that is under him will remain-tamei until sunset, one-who-carries them is to scrub his garments and wash in water, and will remain-tamei until sunset.
11 Anyone whom the one-with-the-flow touches, not having rinsed his hands in water, is to scrub his garments and wash in water, and will remain-tamei until sunset.
12 And an earthen vessel that the one-with-a-flow touches is to be broken, and any wooden vessel is to be rinsed in water.
13 Now when the one-with-a-flow is purified from his flow, he is to number himself seven days of being pure; when he scrubs his garments and washes his flesh in living water, then he is pure.
14 On the eighth day he is to take himself two turtledoves or two young pigeons and is to come before the presence of YHVH, at the entrance to the Tent of Appointment, and is to give them to the priest.
15 The priest is to sacrifice them, the one as a hattat-offering and the other as an offering-up, thus will the priest effect-purgation for him before the presence of YHVH, from his flow.
16 Now a man, when there goes out from him an emission of seed, he is to wash in water all of his flesh, and will remain-tamei until sunset.
17 Any garment or any animal-skin on which there is an emission of seed is to be scrubbed in water, and will remain-tamei until sunset.
18 And (also) a woman with whom a man lies, (with) an emission of seed: they are to wash in water, and will remain-tamei until sunset.
19 A woman-when she is one-with-a-flow, her flow being of blood from her “flesh,” seven days shall she remain in her (state of) being-apart. Anyone who touches her is to remain-tamei until sunset.
20 Anything that she lies upon in her (state of) being-apart becomes tamei, anything that she sits upon becomes tamei.
21 Anyone who touches her lying-place is to scrub his garments and wash in water, and will remain-tamei until sunset.
22 Anyone who touches any vessel that she sat upon is to scrub his garments and wash in water, and will remain-tamei until sunset.
23 Whether it is upon the lying-place or upon the vessel that she has sat upon, on touching it he will remain-tamei until sunset.
24 And if a man lies, yes, lies with her, so that her (state of) being-apart is upon him, he will remain-tamei for seven days, any place-of-lying upon which he lies becomes tamei.
25 Now a woman-when the flow of her blood flows for many days, when it is not the time of her being-apart, or when it flows out over-and-above her being-apart, all the days of her tamei flow she shall be like (during) the days of her being-apart, she is tamei.
26 Any lying-place upon which she lies, all the days of her flow, shall be for her like the lying-place (during) her being-apart, and any vessel that she sits upon shall be tamei, like the tum’a of her being-apart.
27 Whoever touches them becomes tamei; he is to scrub his garments and wash in water, and will remain-tamei until sunset.
28 Now when she is purified from her flow, she is to number seven days, and afterward, she becomes pure.
29 And on the eighth day she is to take herself two turtledoves or two young pigeons and is to bring them to the priest, to the entrance of the Tent of Appointment.
30 The priest is to sacrifice the one as a hattat-offering and the other as an offering-up, the priest is to effect-purgation for her before the presence of YHVH, from her tamei flow.
31 You are to have the Children of Israel avoid their tum’a, that they not die from their tum’a when they make my Dwelling tamei that is in their midst.
32 This is the Instruction for the one-with-a-flow and for (one) from whom goes out an emission of seed, becoming tamei thereby,
33 and for one infirm in her (state of) being-apart, for one who has-a-flow with his flow, male or female, and for a man that lies with a tamei-woman.
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