Leviticus 12:8 in Hebrew
וְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֮ דֵּ֣י שֶׂה֒ וְלָקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים אֹ֤ו שְׁנֵי֙ בְּנֵ֣י יֹונָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה׃
Introduction to the Verse
Leviticus 12:8 outlines the alternative sacrificial offering for a woman after childbirth when she cannot afford a lamb. This verse demonstrates a conditional clause structure, where an alternative provision is made based on economic limitations.
Understanding the Conditional Structure
1. וְאִם־לֹ֨א (Ve’im-lo) – “And if not”
– וְאִם (ve’im) is a conditional phrase, meaning “and if.”
– לֹ֨א (lo) is the standard negative particle, meaning “not.”
– Together, וְאִם־לֹ֨א forms a negative condition: “if she does not have…”
– This introduces the alternative offering for those who lack financial means.
2. תִמְצָ֣א יָדָהּ (Timtza yadāh) – “Her hand finds”
– This phrase is an idiomatic expression for financial ability.
– תִמְצָ֣א (timtza) comes from the root מ־צ־א (m-tz-ʾ), meaning “to find.”
– יָדָהּ (yadah) means “her hand,” often signifying ability or capability.
– The phrase “if her hand does not find” means “if she cannot afford” a lamb.
3. דֵּ֣י שֶׂה (Dēi seh) – “Enough for a lamb”
– דֵּ֣י (dēi) is from דַּי (dai), meaning “sufficient” or “enough.”
– שֶׂה (seh) refers to a young sheep.
– The phrase דֵּ֣י שֶׂה means “enough for a lamb,” clarifying that a lamb is the primary offering, but an alternative is given if the woman cannot afford it.
4. וְלָקְחָ֣ה (Velāqchāh) – “Then she shall take”
– This verb comes from ל־ק־ח (l-q-ḥ), meaning “to take.”
– It is in the Qal perfect 3rd-person feminine singular, meaning “she shall take” or “she must take.”
– This verb indicates the required action in response to the condition.
The Alternative Offering
1. שְׁתֵּֽי־תֹרִ֗ים אֹ֤ו שְׁנֵי֙ בְּנֵ֣י יֹונָ֔ה (Shtei torim o shnei bnei yonah) – “Two turtledoves or two young pigeons”
– שְׁתֵּֽי־תֹרִ֗ים (shtei torim) = “two turtledoves”.
– שְׁנֵי֙ בְּנֵ֣י יֹונָ֔ה (shnei bnei yonah) = “two young pigeons”.
– The word אֹ֤ו (o) means “or,” showing that either option is acceptable.
2. אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את (Echad lʿolah vʾechad lʿatḥat) – “One for a burnt offering and one for a sin offering”
– אֶחָ֥ד לְעֹלָ֖ה = “one for an olah” (burnt offering).
– וְאֶחָ֣ד לְחַטָּ֑את = “one for a chatat” (sin offering).
– This distinction ensures that the proper sacrifices are maintained even in cases of financial hardship.
3. וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה (Vekhipper aleiha hakohen v’taherāh) – “The priest shall make atonement for her, and she shall be clean”
– וְכִפֶּ֥ר (vekhipper) comes from כ־פ־ר (k-p-r), meaning “to atone” or “to cover”.
– עָלֶ֛יהָ (aleiha) means “for her”.
– הַכֹּהֵ֖ן (hakohen) = “the priest”, indicating that atonement is made through priestly intercession.
– וְטָהֵֽרָה (v’taherāh) = “and she shall be clean,” meaning her purification process is completed.
The Role of Conditional Structures in Leviticus 12:8
Leviticus 12:8 demonstrates a conditional structure that allows for economic flexibility in sacrificial offerings:
– The condition (וְאִם־לֹ֨א תִמְצָ֣א יָדָהּ) expresses financial hardship, showing that Torah law accommodates those who cannot afford standard offerings.
– The alternative sacrifice (שְׁתֵּֽי־תֹרִ֗ים אֹ֤ו שְׁנֵי֙ בְּנֵ֣י יֹונָ֔ה) ensures that even the poor can fulfill religious obligations.
– The phrase וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה confirms that atonement and purification are achieved regardless of the type of offering.
This grammatical structure highlights the inclusivity of biblical law, ensuring that all people, regardless of wealth, have access to ritual purification and divine atonement.
