Tag Archives: Family Purity

Leviticus Chapters 12 to 15—Natan’s Commentary Notes

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Leviticus 12 

Leviticus 12:2, Unclean.One may rightly ask why new life begins in tumah or spiritual impurity? Could this have anything to do with David’s statement in Psalms 51:5, “Behold, I was shaped in iniquity; and in sin did my mother conceive me.” The basic premise of all the false religions and humanistic philosophies of the world is that man is innately good and that any evil attributes he may possess are largely due to his evil environment. Do you believe this? Or have you taken responsibility or ownership of your own sin and the sin nature in you?

Leviticus 12:4, Come into the sanctuary/miqdash. The miqdash referred to the tabernacle or temple and denotes that which has been devoted to the sphere of the sacred. An area was sacred since it was the place where YHVH dwelt among his people (Exod 25:8) and it was not to be profaned (Lev 12:4; 19:30; 20:3; 21:12, 23; q.v. The TWOT). The command that a woman was forbidden from entering the sanctuary when in an impure state begs this question: When then could a woman enter the tabernacle? The ArtScroll Vayikra/Leviticus Commentary doesn’t answer this question nor do Rashi or Hirsch in their commentaries. Keil and Delitzsch suggest that she would have come into the sanctuary to partake of sacrificial meals (e.g. the peach or fellowship offerings (Lev 3:1–17; 7:11–21) although the Torah doesn’t specifically state this. Lev 7:20–21 does state that anyone eating this offering in a ritually impure state would be cut off from Israel, thus implying that this meal might have been eaten within the confines of the tabernacle or temple sanctuary—or at least the outer courtyard where the altar of sacrifice was located. But do we know this for sure? No. For example, in 1 Samuel chapter one, we read that Hannah, after offering her sacrifice, prayed outside the door of the tabernacle where she met Eli the high priest (1 Sam 1:9). Later, in the history of the Jerusalem temple, the Woman’s Court was constructed. This separate court for women, located just outside of the temple itself, was where women prayed and offered their sacrifices, and was, according to Jewish tradition, constructed in the time of King Jehosophat (2 Chron 20:5; Carta’s Illustrated Encyclopedia of the Temple in Jerusalem, p. 93, by Airel and Richman). Also according to Jewish tradition, women were allowed to go past the Women’s Court and enter the temple sanctuary itself to offer up sacrifices although no scriptures are given to support this assertion (ibid.)

Leviticus 12:5, Two weeks. One may also ask why a woman remains in a state of ritual impurity only seven days for a male child and two weeks for a female child? To some of our minds that may have been “leavened” by the “women’s rights” agenda of the 1960s, this may seem sexist. One thing is certain, YHVH is not a respecter of persons. He does not value one gender above the other. Both male and female were made in his image (Gen 1:27). Therefore, Elohim is both male and female. For Elohim to view women as inferior, he would be showing favoritism to one part of himself over another, and this is not possible. 

One explanation the Jewish sages give for the eight-day compared to the 14-day period of ritual impurity is that a male child has to be circumcised on the eighth day. A brit m’lah is to be a joyous occasion. If a woman were still in a state of ritual impurity she would not be able to participate in her son’s circumcision (The ArtScroll Tanach Series Vayikra, p. 187).

Leviticus 12:6, She shall bring. Why did the new mother have to bring a sin offering for her newborn child—after all isn’t childbirth a glorious and joyous event? To answer this question we will ask a question. What was one of the curses Elohim placed on Eve for her part in bringing sin into the world? (Gen 3:16) Labor pains were decreed upon woman for punishment for her part in original sin. The Jewish sages teach that the sin offering Torah demands her to give after giving birth is to atone for that. As believers in Yeshua, we might rather see this offering as pointing to ancient Israel’s need for atonement from sin in the Person of Yeshua the Messiah, who was yet to come. Does this not underscore the seriousness YHVH places on sin and that all have sinned and fallen short of his glory (Rom 3:33), and that we are all in desperate need of a Redeemer who would deliver us from that “certificate of sin debt that was against us” and nail it to his cross (Col 2:14)?

Leviticus 13

Leviticus 13:2, Leprous sore [Heb. tsaraath]. This was an infectious skin disease and not necessarily leprosy.

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On Bodily Emissions and Tithing

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Here is an email question I just received from a saint in England who is doing his best to follow the Torah. He had some questions about ritual cleanliness and tithing. Here is my answer to to him. — Natan
Regrading Leviticus 15 and laws concerning bodily discharges, it is all about good hygiene and cleanliness.
Women now have feminine hygiene products that keep their blood flow contained, so that it doesn’t come into contact with anyone else, so, in my estimation, this fulfills the Lev 15 requirements pertaining to that subject. If men become unclean because of a nocturnal emission, they now have quick access to showers with which to clean themselves. I don’t see that ritual uncleanness is any longer the main issue that it was in the days of the tabernacle and temple. These institutions no longer exist, therefore, we can’t fulfill these same requirements in the way there were at that time. Now we are the temple of the Spirit of Elohim who lives in us continually  because of our spiritual rebirth, cleansing of our sins by Yeshua’s blood and our continual relationship with him.
The Bible in many places instructs us to be holy or set-apart as Elohim is, and that without holiness no one will see him. What is holiness? it is acting holy as Elohim is. It is following the example of Yeshua about living cleanly—especially spiritually. This mostly has to do with the heart and mind as Yeshua teaches in Matt 15:1–20. There he instructs his disciples and us about worrying less about eating with unwashed hands and more about the filth that come out of our mouths through unholy words. That is not to say that we aren’t to be concerned about physical cleanliness. The Torah has a lot to say about this when it comes to disease detection, treatment and prevention, diet, washing and cleanliness and burying bodily waste for example. The phrase “cleanliness is next to godliness” may not be in the Bible, but it’s a biblical concept.
Overall, however, the Bible focuses more on inner spiritual cleanliness than outward, but we need to follow both the letter and the spirit of the law in this regard as best we can as Yeshua clearly teachings throughout his Sermon on the Mount teaching (Matt 5–7). We will be blessed in all respects in this life and the next life if we do.
With regard to tithing, I have a written teaching on that subject, which you can access at https://www.hoshanarabbah.org/pdfs/tithing.pdf.
In brief, tithing as per the Torah was largely an institution that depended on the Levitical priesthood and tabernacle/temple system and was agriculturally based, since Israel was an agricultural nation. The Torah teaches that there are three tithes: a feast tithe which the person set aside to finance his trips to keep YHVH’s feasts, the tithe that went to support the Levitical priesthood and the tithe to help the poor and needy. However, the Bible also teaches that giving one-tenth of our income to YHVH or his servants who are doing his spiritual work on this earth is a principle that predates the Levitical and temple systems. Therefore, I believe that tithing is a universal and eternal principle that all the saints should practice. The apostles, while not addressing the tithing principle directly, do speak of supporting the poor and of giving to the ministry who feeds them spiritually.
I personally have practiced tithing all my life, and YHVH has blessed and sustained me because of it. For me, giving him a tenth of my income is a form of worshipping him and I would never think of withholding this from him because it’s his. After all, considering all the blessings he has given to me freely (life, food, air water, this earth, his Son, his truth, family, good health, eternal life, etc.), how can I not love and honor him in every way possible?

 

On Family Purity

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Leviticus 15 discusses the family purity laws. This is a tough subject that spouses should discuss with each other and ask YHVH for wisdom on how to implement them. Holiness and purity is very important to YHVH in all situations. Men, at the very least, are to refrain from all physical relations with their wives during her monthly flow. Any man who has a problem with this needs to repent of selfishness, uncontrolled passions and failing to give his wife space during a difficult time in her life. Sin has consequences, whether we understand what they are or not, so why risk it? YHVH takes his laws seriously and blessings or curses befall us vis-à-vis our relationship to them. Check your heart attitude here. Are you serious about obeying YHVH? Or at this point, are you content to ignore his Word and, in effect, rip pages out of the Scriptures arrogantly saying, “It doesn’t apply to me”? Didn’t the serpent say something like this to Adam and Eve at the Tree of Knowledge about the Word of Elohim?

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Leviticus 15:1–33, Regarding bodily emissions, what lessons can we learn from these verses on how YHVH views us as being the temples of his Set-Apart Spirit? How are we to treat our bodies with respect and to care for them in a way that glorifies YHVH?

Leviticus 15:19–24, The laws of niddah apply to a women in her menstrual cycle. This is an area that many take for granted, but not YHVH in his Torah. A woman’s body produces life or death depending on whether an egg has been fertilized or not during her monthly cycle. There are many spiritual ramifications to this, and YHVH does not treat this matter lightly. While her egg is passing from her body she is in a state of impurity since, in a sense, death is occurring (an unfertilized egg is passing out). It is a time of grieving and emotional turmoil for the woman. This is NOT the time for a man to approach his wife sexually. To do so, as already noted, is strictly forbidden (Lev 18:19).

Consider the benefits to the marriage of the husband and wife separating themselves sexually and emotionally at this time each month, and how it can benefit and enrich a marriage. The man learns self control and selflessness in that he is given the opportunity to be extra solicitous of his wife’s needs without expecting anything in return. What’s more, how much sweeter their time of intimacy will be when the do come back together intimately. The old adage, absence makes the heart grow fonder, could apply here.

The Torah considers a woman to be unclean for at least seven days, even if her flow lasted only one day. So at the minimum a man is to be separated from his wife (giving her an emotional break) for at least seven days, if not longer. On the eighth day (at the minimum) or the next day after her flow has stopped, she is no longer considered unclean (The ArtScroll Tanach Series Vayikra, p. 247). Eight is the biblical number signifying new beginnings. In this case, eight relates to the new cycle of life that begins as the woman’s body begins to produce a new egg with the potential for new life to occur.

 

Men Respect Your Wives by Keeping Your Distance

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Leviticus 15:19–24, The laws of niddah apply to a women in her menstrual cycle. This is an area that many take for granted, but not YHVH in his Torah. A woman’s body produces life or death depending on whether an egg has been fertilized or not during her monthly cycle. There are many spiritual ramifications to this, and YHVH does not treat this matter lightly. While her egg is passing from her body she is in a state of impurity since, in a sense, death is occurring (an unfertilized egg is passing out). It is a time of grieving and emotional turmoil for the woman. This is NOT the time for a man to approach his wife. To do so, as already noted, is strictly forbidden (Lev 18:19).

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Consider the benefits to the marriage of the husband and wife separating themselves sexually and emotionally at this time each month, and how it can benefit and enrich a marriage. The man learns self control and selflessness in that he is given the opportunity to be extra solicitous of his wife’s needs without expecting anything in return. What’s more, how much sweeter their time of intimacy will be when the do come back together intimately. The old adage, absence makes the heart grow fonder, could apply here.

The Torah considers a woman to be unclean for at least seven days, even if her flow lasted only one day. So at the minimum a man is to be separated from his wife (giving her an emotional break) for at least seven days, if not longer. On the eighth day (at the minimum) or the next day after her flow has stopped, she is no longer considered unclean (The ArtScroll Tanach Series Vayikra, p. 247). Eight is the biblical number signifying new beginnings. In this case, eight relates to the new cycle of life that begins as the woman’s body begins to produce a new egg with the potential for new life to occur.