Leviticus 12:1Meaning & Commentary from the Church Fathers

But if she bear a female child, she shall be unclean for a fortnight during her purification, and for sixty-six days she shall sit purified from her blood. At the end of the days of her purification for a son or for a daughter, she shall bring a yearling lamb for a burnt offering, and a young pigeon or turtledove for a sin offering, to the priest at the entrance of the tabernacle of the congregation; he shall bring these things before the Lord and purify her, and she shall be clean from the flowing of her blood. This is the law concerning a male or female child that is born” (Leviticus 12:1-7).

Palladius. Who is this woman who has given birth? And what is the intention behind the law regarding her?

Cyril. It seems necessary for us to engage in a thoughtful discussion, as the meaning of this command is quite complex and not easily grasped. Let us explore it as thoroughly as we can. First, I am particularly struck by this, Palladius.

Palladius. What do you mean?

Cyril. This law applies to every woman, whether she bears a son or a daughter, and ultimately it presents a common condemnation for us all. Yet, the holy Virgin, from whom we profess that Christ was born according to the flesh, is exempt from such ignominy. Observe the precision of the law: “The woman,” it states, “and not all things are indifferent, but if she conceive and bear a male child, she shall be unclean.” The Divine body was formed by the Holy Spirit, uniquely brought forth in the holy Virgin, deviating mildly from natural law; for she is the firstborn of the saints, the firstfruits of those regenerated by God through the Holy Spirit, as it is plainly stated, “who were born of God, neither of blood, nor of the desire of the flesh, nor of the desire of the husband, but of God” (John 1:13). Thus, the holy Virgin is exempt from the law’s condemnation, for she did not receive seed from man, but conceived the divine Child through the action of the Holy Spirit.

In contrast, the woman who gives birth, labeled unclean, personifies human nature in its fallen condition. It is not without merit that we associate femininity with nature itself in this context. She is condemned by the law and deemed guilty of defilement because she has been born into corruption and does not remain as she was at her creation by God (for she was crafted for immortality); rather, she has succumbed to the necessity of corruption, having incurred condemnation from her sin. Thus, nature, through the divine curse, endures penalties against its intended state: “God did not create death,” as it is written, “nor does He rejoice in the destruction of the living, for He created all things for being, and all things in the world are salvific… but by the envy of the devil death entered into the world” (Prem. 1:13-14:2:24). Therefore, nature becomes defiled through the corruption stemming from outside influences, specifically the envy of the devil and the prevailing death rooted in sin. Furthermore, it is tarnished by the manner in which life is conceived, linked to carnal desire. This notion is perhaps captured by the divine David, who said, “Behold, I was conceived in iniquity, and in sin did my mother conceive me” (Psalm 50:7). Thus, nature is impure, subject to decay through transgressions and condemnation, which opposes God’s will; “He created all things to be,” as it truly is expressed.

Palladius. Please explain how one may rid oneself of this uncleanness.

Cyril. The very law that condemns reveals to us the means of purification, stating that she shall be excommunicated as unclean for seven days.