Leviticus

Context is important for the two sections included in this chapter. The first section (vv1-46) deals with infections of the skin. The translation of the word צָרַ֫עַת ṣā·rǎʹ·ʿǎṯ is an unfortunate oversimplification of our modern understanding of the condition "leprosy." While leprosy as we know the term is applicable, so too are other maladies described in the text. Hansen's disease is certainly an accurate description of the symptoms described in portions of the text. In other areas, the infectious disease symptoms could be associated with more communicable skin rash diseases such as measles, smallpox, or scarlet fever. The rules for distinguishing leprosy, being incorporated into the law, are evidence of the existence of skin disease among the people. But the Israelites had been out of Egypt for less than a year. So, when symptoms of leprosy seem to have appeared among them, it also follows that its origins must have been laid in Egypt. Previously, skin disease had not been hereditary among the Hebrews, and it was likely a result of intercourse with the Egyptians and from the unfavorable circumstances of their bondage. The second section (vv47-59) deals with the condition of infecting agents transferred to other materials - namely clothes and mildew or mold. The same Hebrew word צָרַ֫עַת ṣā·rǎʹ·ʿǎṯ is used for the mark on the garments described in this section. It is only used in connection with sickness and disease. In both sections, the purposes are obvious - the health and welfare of the Hebrew people. Like the Egyptian priests, the Levites joined the character of the physician with that of the priest. The appearance of any suspicious skin disorder would be brought before the priest—not to receive medical treatment, but to be examined to enforce the sanitary precautions they adjudicated.

The previous chapter detailed how to identify whether an individual, item, or location was unclean with leprosy or any manner of skin disease. When outcast due to the uncleanliness of disease, the stigma was significant. The separation was intended to keep the unclean from the clean. But this did not mean becoming clean again and rejoining society was impossible. Nonetheless, great precautions were exerted, and one of the priests designated to attend such outcasts had to confer a certificate of health for a leper to be restored after an examination. The four-step process went as follows: the priest examined the leper to determine that he was no longer afflicted with leprosy (vv1-3). A cleansing ritual was performed, requiring two birds, one of which was set free (vv4-7). A seven-day period of observation followed where the community would see that the individual was truly healed, during which he would be outside his tent and clean-shaven (vv8-9). Finally, sin and guilt offerings would be made on behalf of the now clean individual by the examining priest, either two lambs (v10) or one lamb and two pigeons (vv21-22) if he is poor. The distinction in the cleaning process that follows in the final portion of the chapter for a leprous house (vv33-57) is that only the first two steps are necessary. A cleansed house does not need to be observed by the community once deemed clean by the priest, and neither does it require atonement before Yahweh.
In reading this passage, consider the right reconciliation of the Christian to the body of Christ when sinful actions cause him/her to fall away. There is not an instantaneous restoration to the former places of trust and responsibility, but forgiveness and healing are part of the design that God included, even before the arrival of the Messiah. How much more so now that we have seen the Christ and await His glorious return!

As with the preceding chapters, this one may be similarly divided into sections. Several of the varied commentaries or studies to examine this passage are hesitant to deal bluntly with the topics contained within. The term "discharge" in verse two is innocuous enough, as well as "from his body." However, we must glean from the context that this chapter addresses the natural and unnatural discharges from both men's and women's genitalia or genital region. Whether avoided today due to shame, discretion, or proper respect for the intimacy afforded organs of sex and reproduction, the chapter does not shy from this delicate topic. The theme remains the safety of the people, as we know in modern medicine that viruses with symptoms of diarrhea can be highly contagious. Thus, separation from the people and being considered unclean from simply touching something worn by one described here is a correct precaution. The uncleanness of men is addressed in the first half of the chapter (vv1-18) and for women in the second half (vv19-33). There is another purpose for a woman being declared ritually unclean in the days following her menstrual cycle, as this would serve to deter an insensitive husband from fulfilling his marital lusts during a time when the wife might still be suffering from menstrual cramps and pain. Note the sacrifices are different for whether a man or woman is temporarily unclean naturally (no sacrifice) versus unnaturally (two birds, vv14 & 29).

Also known as Yom Kippur today, Leviticus 16 outlines the statutes for the Day of Atonement. This is the holiest day of the year for people who practice Judaism today and technically spans two calendar days because the Jewish calendar is lunar, and days are marked from sunset to sunset. However, none of what is detailed in the Bible is still practiced in modern Judaism. Yahweh gives Moses the specific instructions for Aaron to perform rites of purification and sacrifice on behalf of the entire community. Some think this chapter was moved chronologically, originally immediately following the deaths of Aaron's two eldest sons when they offered strange fire before Yahweh. Aaron's pain would be fresh from this event. To atone for the sins of the people, Aaron is directed to enter the Most Holy Place of the Tabernacle (Once a year on a date that corresponds to October 3rd) and make offerings, including the sacrifice of a bull and a goat. Although only one goat is sacrificed, the chapter details the selection of two goats as part of the atonement process, one to be sacrificed and the other to be designated as the "scapegoat." The high priest lays his hands on the scapegoat, symbolically transferring the sins of the people to the animal, which is then sent away into the wilderness. By the time of Christ, the goat was instead carried to a high rock twelve miles from Jerusalem and there, thrust over the precipice, and killed. This was said to preclude the possibility of the goat wandering back to the people, bringing their guilt back into their midst. Despite the later corruption of the statue, this act symbolizes the removal of sin and guilt from the community, showing the people that their transgressions have been pardoned and separated from them. One day, Christ, too, would be led outside of the city and slain for the removal of sin and guilt from all people.