Leviticus 12:5 - Female birth's purification period?

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Hebrew Text

וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃

English Translation

But if she bear a female child, then she shall be unclean two weeks, as in her menstruation: and she shall continue in the blood of her purifying for sixty six days.

Transliteration

Ve'im-nekeva teled ve-tame'a shvu'ayim ke-nidata ve-shishim yom ve-sheshet yamim teshev al-dmei tahara.

Hebrew Leining Text

וְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טׇהֳרָֽהֿ׃

Parasha Commentary

Verse Context: Vayikra 12:5

This verse discusses the laws of tum'ah (ritual impurity) and taharah (purification) following childbirth, specifically when a woman gives birth to a female child. The Torah prescribes two distinct periods: an initial period of tum'ah (two weeks) followed by a longer period of dam tohar ("blood of purifying," lasting 66 days).

Explanation of the Two Periods

Rashi (Vayikra 12:5) explains that the two-week period of tum'ah is analogous to the impurity of niddah (menstruation). The subsequent 66 days are not a state of impurity but rather a time of waiting before full purification is achieved. During this time, the woman is not ritually impure but must still observe certain restrictions until bringing her korban (offering) to the Beit HaMikdash.

Reason for the Longer Duration for a Female Child

The Talmud (Niddah 31b) offers a reason for the extended purification period after the birth of a female child: Hakadosh Baruch Hu (the Holy One, blessed be He) grants the mother additional time to bond with her daughter, as they share a similar nature. The Midrash (Vayikra Rabbah 14:1) further suggests that the extra time reflects the future role of the daughter in bearing children, symbolizing the cyclical nature of life.

Halachic Implications

Rambam (Hilchot Mechusrei Kapparah 1:4-5) clarifies the practical halachic distinctions between the two periods:

First Two Weeks: The woman has the status of a niddah, with all associated prohibitions.
Following 66 Days: She is in a state of dam tohar—permitted to her husband but still required to bring a sacrifice at the end of the period.

Spiritual Significance

The Kli Yakar (Vayikra 12:5) connects the purification process to the concept of renewal. The extended period for a female child reflects the deeper spiritual preparation needed for raising a daughter who will, in turn, become a mother and continue the chain of Jewish continuity.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Niddah 24b

The verse is discussed in relation to the laws of purity and impurity following childbirth, particularly the different periods of impurity for male and female offspring.

📖 Keritot 8a

The verse is referenced in a discussion about the sacrifices required after childbirth and the periods of impurity.

Frequently Asked Questions

Q: Why does a mother have a longer period of impurity after giving birth to a girl than to a boy?
A: According to Rashi (Leviticus 12:5), the Torah does not provide a reason for this difference, but it is a divine decree (חוקה) that we accept without questioning. The Ramban suggests it may relate to the future menstrual cycles the daughter will experience, symbolically linking mother and daughter.

Q: What does 'blood of her purifying' mean in Leviticus 12:5?
A: The term 'blood of her purifying' (דְמֵי טָהֳרָה) refers to the postpartum bleeding period during which the mother is in a state of ritual impurity (tumah). Despite the name, she is not yet pure - these days are a waiting period until she can bring offerings and complete her purification process, as explained in the Talmud (Niddah 25b).

Q: How do we count the 66 days of purification after having a daughter?
A: The 66 days begin after the initial two-week impurity period (total 80 days). The Mishnah (Niddah 4:4) explains that these are complete 24-hour days. The counting follows the same method as other Torah-mandated time periods, with day one beginning after the first two weeks of impurity.

Q: What practical lessons can we learn from the laws of postpartum impurity?
A: The Sages teach that these laws emphasize the sacred transition into motherhood. The extended time for a daughter (Vayikra Rabbah 14:1) reminds us of the special mother-daughter bond in Jewish life. The purification process teaches patience and the importance of spiritual readiness before resuming marital relations and Temple service.

Q: Do these purity laws still apply today without the Temple?
A: While we cannot bring the purification offering without the Temple, the basic laws of tumah (impurity) and taharah (purity) still apply in certain areas of Jewish life. A woman observes these time periods regarding marital relations (see Rambam, Hilchot Issurei Bi'ah 11:4), though many detailed applications depend on the Temple's rebuilding.