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Catholic Commentary
Female Menstrual Impurity and Its Contagion
19“‘If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days. Whoever touches her shall be unclean until the evening.20“‘Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean.21Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening.22Whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening.23If it is on the bed, or on anything she sits on, when he touches it, he shall be unclean until the evening.24“‘If any man lies with her, and her monthly flow is on him, he shall be unclean seven days; and every bed he lies on shall be unclean.
Leviticus 15:19–24 establishes ritual purity laws governing menstruation, declaring a menstruating woman ritually impure for seven days and anyone touching her unclean until evening. The passage extends this impurity contagiously to objects she contacts and specifies that sexual intercourse during menstruation transmits her full seven-day impurity to the man, requiring comprehensive purification through bathing and laundering.
Holiness demands reverence toward the body — Christ's touch reverses the ancient law that made menstruation untouchable, proving that grace flows outward from Him, not away.
The Typological and Spiritual Senses The Church Fathers, following the Alexandrian school, read these purity laws as figura — figures pointing forward. The seven-day period of separation was read by Origen (Homilies on Leviticus, Hom. VIII) as a figure of the soul's need to withdraw from sin before approaching God. The water of purification (vv. 21–22) prefigures Baptism. The blood of menstruation, as the sign of life not brought to birth, was contrasted typologically with the blood of Christ — a blood that, rather than rendering unclean, renders clean (cf. Heb 9:13–14). The contagion of impurity moving outward through contact finds its antitype in the contagion of grace: just as the woman's impurity transferred by touch, so the healing virtue of Christ transferred by touch (Mk 5:25–34), reversing the entire economy of this passage in a single moment when a hemorrhaging woman — the exact case of Lev 15 — touches the fringe of His garment and is made clean rather than making Him unclean.
Catholic tradition illuminates this passage uniquely at several levels. First, the Church's theology of the body, developed most fully by St. John Paul II, insists that bodily states are never theologically neutral. The purity laws of Leviticus are a primitive but genuine expression of this conviction: the body speaks, and its conditions carry spiritual meaning. The niddah regulations do not denigrate femininity or the female body; rather, they situate the female reproductive cycle within a sacred economy in which blood — the carrier of life — demands reverence. The Catechism teaches that the human body shares in the dignity of the "image of God" (CCC 364), and it is precisely this dignity that the purity laws protect, however imperfectly under the Old Covenant.
Second, St. Augustine (City of God XV.26) and the broader tradition note that under the New Covenant, Christ has fulfilled and transcended the Levitical purity code, not abolished its underlying logic. The Council of Florence (Decree Cantate Domino, 1442) taught that the ceremonial laws of the Old Testament, including purity regulations, have ceased to bind Christians as legal obligations, yet they retain their pedagogical and typological value. The washing with water in vv. 21–22 is read by the Fathers as pre-figuring the cleansing of Baptism (cf. Origen, Hom. Lev. VIII; Cyril of Alexandria).
Third, the case in verse 24 — intercourse during menstruation — connects to the Church's consistent teaching on the integrity of the conjugal act. While the ritual prohibition no longer applies under the New Covenant, the underlying invitation to reverence within marriage, periodic continence, and attentiveness to the body's natural cycles resonates deeply with Humanae Vitae (Paul VI, 1968, §§ 11–16) and the theology of Natural Family Planning, which likewise asks spouses to read the body's signs with reverence and to order conjugal union accordingly.
For the contemporary Catholic, this passage offers a counter-cultural invitation: to take the body seriously as a theological text. In a culture that either over-sexualizes the body or treats it as morally irrelevant, Leviticus insists that bodily states matter — that physical life is not separate from spiritual life. The hemorrhaging woman of Mark 5, who had been subject to these very laws for twelve years (rendered perpetually impure, excluded, untouchable), becomes the supreme commentary on this passage: Christ does not shrink from her touch; He reverses the flow of impurity entirely, and holiness moves outward from Him into her instead.
Practically, Catholic women may find in this passage an ancient, if culturally distant, affirmation that their bodies are not sources of shame but of sacred significance. The call for the man in verse 24 to exercise reverence and restraint within marriage speaks directly to Humanae Vitae's call for periodic continence and mutual self-giving. And for every Catholic, the passage's central logic — that holiness requires careful, attentive approach — remains permanently valid: we do not draw near to God carelessly.
Commentary
Verse 19 — The Seven-Day Period of Impurity The passage opens by defining the condition: a woman experiencing her normal menstrual flow (niddah in Hebrew, from a root meaning "to be separated" or "to withdraw") is declared ritually impure for seven days. The number seven is not incidental — throughout Leviticus and the Pentateuch, seven days marks a complete liturgical unit of time (cf. the seven days of ordination in Lev 8:33, or the seven-day periods of other major impurities). The impurity is not a moral failing; the text offers no accusation, no sacrifice of atonement, only a temporal boundary. The woman is separated from the cultic community, not from the human one. The final clause — "whoever touches her shall be unclean until the evening" — introduces the principle of contagion: her ritual state is transferable by physical contact, though at a diminished level (only until evening, not the full seven days).
Verses 20–23 — The Extension of Impurity Through Objects The laws then extend outward concentrically, like ripples from a stone cast in water. First her bed (v. 20), then whatever she sits on (v. 20), then anyone who touches the bed (v. 21) or the seat (v. 22), and finally the more ambiguous case of a person touching those objects without knowing she had been there (v. 23). The graduated response is precise: touching the woman herself brings impurity until evening (v. 19); touching the objects she has lain or sat on requires the fuller purification rite of laundering garments and bathing in water, plus waiting until evening (vv. 21–22). This gradation reveals a sophisticated theology of holiness-as-proximity: the closer to the source, the more intense the transmission. Objects become, in a sense, extensions of the person — a principle with profound implications later developed in sacramental theology and in the Church's understanding of sacred vessels and the Eucharistic table. Verse 23 closes this section by addressing the scenario where the impurity is "on the bed or on anything she sits on" — likely clarifying ambiguous edge cases to prevent inadvertent violation and to protect the community's ritual integrity.
Verse 24 — Intercourse During Menstruation Verse 24 addresses a specific and more serious case: a man who lies with the woman during her niddah. He contracts her full seven-day impurity, and every bed he subsequently lies on becomes unclean in turn. This verse operates within the purity code but is closely related to Leviticus 18:19 and 20:18, where the prohibition against intercourse during menstruation is reiterated — the latter passage treating it as a moral (not merely ritual) violation subject to being "cut off." Here in chapter 15, the tone is still largely regulatory: the consequences are ritual, not penal. But the proximity of the two frameworks (purity law in ch. 15 and moral law in ch. 18–20) invites the reader to see the purity code as a pedagogical scaffolding for moral formation: the physical separation and purification required Israel to reverence toward the body, toward blood as the sign of life, and toward the proper ordering of sexual union.