Why did Laban accept that Rachel could not rise before him when she said, “For the way of women was upon me”? Why does the Torah forbid sexual relations during menstruation? Nahmanides’ answers place him at the crossroads of medieval science and mysticism.

When the priest looks at a skin infection in a person’s hair or beard, “and there is no black hair in it” (MT), or “there is no yellow hair in it” (LXX), the priest puts the person in quarantine for seven days. Which biblical version is right?

If a man or woman suffering from tzaraʿat, a skin disease, has hair that turns tzahov, they are impure. In modern Hebrew, tzahov means yellow, but what does it mean in the Bible?

Does a woman simply receive and nourish a man’s seed? Or does she also produce her own seed to conceive a child?

Why is partially infected skin impure but fully infected skin pure? Mary Douglas’ insight into the polluting power of anomalies helps us make sense of this counterintuitive rule.

The Torah allows the removal of vessels from a house before the priest quarantines it for tzaraʿat, understanding impurity here not as the result of physical reality but of a human declaration. This idea is developed further by the rabbis, who apply it to other areas of Jewish law.

After giving birth to a male, the mother is impure for 7 days, followed by 33 days of purification. However, with a female, the mother is impure for 14 days, followed by 66 days of purification.

Mesopotamian gynecological texts and what we know about women’s postpartum flow help us parse the unusual Hebrew idiom demei tohorah, literally “bloods of purity” (Leviticus 12), to describe the second stage of postpartum bleeding.

Already in the early 2nd millennium B.C.E., people knew that diseases were contagious, and fear of contagion plays a key role in the Torah’s laws regarding the skin ailment, tzaraʿat. What does this mean for understanding other kinds of tum’ah?

A child’s mother remains impure for forty days after the birth of a boy and eighty days after a girl. A comparison of this procedure with similar ones in Hittite birth rituals suggests that this gender-based differentiation serves as a kind of ritual announcement of the child’s gender.

A look at traditional attempts to make sense of a scribal error; does the LXX have the original version?

Despite its lengthy coverage of tzaraat, biblical “leprosy,” the Torah omits discussion of its cause, its infectiousness, and its treatment. Comparison to the Mesopotamian rituals pertaining to a strikingly similar disease, Saḫaršubbû, shows that these omissions were far from accidental.

Following the purification period after birth, a mother must bring a חטאת –“sin offering,” despite her having committed no obvious sin. This offers us a unique glimpse into the prehistory of the Israelite cult, when apotropaic rituals (used to protect against dangerous forces) like those in other ANE cultures, were the norm.

In reference to the parturient, the Torah speaks of a 33 or 66 day period of דמי טהרה “blood of her purity” as distinguished from a 7 or 14 day period “like menstruation.” What is the difference between these two periods according to Leviticus and how did later groups such as rabbinic Jews, Karaites, Samaritans, and Beta Israel understand it?