[In regular years read with Parashah 28, in leap years read separatly]
12:1(i) And YHWH spake unto Mosheh, saying:
12:2 Speak unto the Benai Yisrael, saying, If a woman have conceived Zera (seed), and born a man Zakar (child): then she shall be tamei shivat yamim; according to the days of the niddah (separation) for her infirmity shall she be tamei.
12:3 And in the eighth day the flesh of his foreskin shall be circumcised.
And she shall then continue in the blood of her purifying thirty-three days; she shall touch no hallowed thing, nor come into the mikdash (sanctuary), until the days of her purifying be fulfilled.
12:5 But if she bear a female, then she shall be tamei two weeks, as in her niddah (separation): and she shall continue in the blood of her purifying sixty-six days.
12:6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring
a lamb of the first year for a Olah, and
a young pigeon, or a turtledove, for a chattat (sin offering),
unto the door of the tabernacle of the congregation, unto ha Kohen:
12:7 Who shall offer it before YHWH (יהוה), and make an atonement for her; and she shall be Taher (cleansed) from the issue of her blood. This [is] the Torah for her that hath born a male or a female.
12:8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the Olah, and the other for a chattat (sin offering),: and the Kohen shall make an atonement for her, and she shall be Tahor (clean).
Male - Boy - she was to be Tamei 7 days and then remain in a state of blood purification for 33 days read example Luke 2:22-24)
Female - girl, she was to be Tamei 14 days and then remain in a state of blood purification for 66 days. (vs 1–5.) Upon completing her niddah of purification, she was to bring
a lamb for a burnt offering and
a pigeon or a turtle dove for a sin offering, and
Kohen was to offer them as sacrifices to make expiation on her behalf. (vs 6–7.) If she could not afford a sheep, she was to take two turtle doves or two pigeons, one for a burnt offering and the other for a sin offering. (vs 8.)
The Talmud explains that when a woman is in the pain of childbirth, she might inadvertently curse her husband or take a vow never to let him touch her again, and because of that, she must bring a sin offering to exonerate herself from her rash vow or her resentful thoughts. Women who have gone through the pain of childbirth may find this explanation amusing and even concur with some of the sentiments, but this is hardly a credible interpretation.Why is child birth of women consider tumah?
Why require a women to offer Olah and Chattat ?:
Tumah is a spiritual impurity, involves death and decay, also translate as contamination, defilement, pollution,
These offerings were required for a remembrance that sin enters the lives of everyone. From the beginning children are born into a world that is decaying as a result of sin.
The original state:
However, when HaShem commanded Adam and Hava to be fruitful and multiply, the world was not in a state of decay.
When Man sin...
After Adam and Hava ate of the fruit of knowledge of good and evil, the decay started. As a result. HaShem changed childbirth to reflect the decay that Adam and Hava’s transgression had caused. Even though Adam and Hava were commanded to be fruitful and multiply, they and their children suffered the consequences of their actions. Childbirth would no longer be the peaceful experience HaShem originally wanted. B’resheet 1:28 in the Complete Jewish Bible states “To the woman he said, “I will greatly increase your pain in childbirth. You will bring forth children in pain.”” After the fall, pain and struggle became a normal part of childbirth. Each time a child is born we are reminded of the transgression of Adam and Hava. To rectify the situation HaShem initiated an offering ritual that would remind parents that HaShem was redeeming the world from the decay that was present. In other words, the pain and travail of childbirth reminds us of Adam’s sin, while the offerings remind us that HaShem’s salvation delivers us from our sins and the sins of our fathers.
niddah: someone who is separated or menstruant - an object lesson to remind us that sin sepparates us from Hashem.
an account of Yeshua coming into contact with a woman who had suffered from a discharge of blood for twelve years (Mt. 9:20–22; Mk. 5:25–34; Lk. 8:43–48). Whatever the cause of her loss of blood, the Levitical restrictions (esp. 15:19–33) rendered her ritually unclean, and likewise anyone and anything she might touch, thus making her an exile among her own people. The moment the woman touched the cloak of Yeshua, however, she was healed by the power of Elohim, and her defilement removed. The Brit Hadashah is silent about whether the woman's actions rendered Yeshua ceremonially unclean and about her obligation to bring the prescribed offerings following cessation of her discharge (cf. Lev. 15:28–30). ---Marvin Wilson
According to the Rabbis there was believe that view that when the Moshiach comes the Tumah or leprosy will flee from Him.
Living Hope, covenant promise, New Begining
“in the eighth day the flesh of his foreskin shall be circumcised.” Hoping for a future redemption requires faith. Circumcision is a perfect example of how faith in HaShem’s future redemption helps mankind to continue living by His commandments.
Circumcision on the eighth day is a reminder of the redemptive promises HaShem gave to Avraham. B’resheet 17:12 states “he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.” The circumcision of a male child on the eighth day was a sign that the covenant between HaShem and Avraham was still in effect.
As a result, every time a male child became circumcised HaShem was declaring that He would deliver Avraham’s descendants and give them a land to possess. B’resheet 17:8 states “I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” HaShem’s promise to Avraham and his descendants guaranteed that His salvation resided in Yisrael.
By Rabbi Yaakov ben Yosef – ABOUT-Torah.org
metzora: one with a skin disease; a contraction of the Hebrew word motzi and ra meaning one who speaks slander