אשה כי תזריע, who becomes pregnant whether with a male fetus or a female fetus. When the time comes for her to give birth, the sex of the baby determines her status as to the impurity known as טומאת לידה. All the details are spelled out in the verses following.

שבעת ימים; even if it was a “dry birth,” no blood emerging from her vagina.

כימי נדת דותה, just as the red colour of the blood determines if a menstruating woman is still evacuating blood, so the same criteria apply to a woman giving birth. The whitish fluid that is characteristic a of woman in a state of flux, זובה, another source of ritual impurity originating within her body, is irrelevant to the subject under discussion in our verses.

נדה, the expression denotes a type of isolation, distance from her husband.

דותה, an expression denoting a kind of sickness. Compare Jeremiah 8,18 לבי דווי, “my heart is sick within me.”

בדמי טהרה, blood which is not the result of menstruation. There are two separate origins within a woman’s body from which blood emerges at different times. The blood which emerges during the thirty three days mentioned does not confer impurity. In fact it is part of the healing process.

וטהרה, she is ritually pure enough to be allowed to eat sacred foods. This is the interpretation of our sages in Yevamot 74. This is not so surprising, as a person undergoing the ritual rehabilitation process, if lacking only the official stamp of atonement, i.e. the sacrifice in question, may already eat sacred foods of the sanctity level of T’rumah, grain or its derivative given to the priest as a tithe. Sacred foods of a higher degree of sanctity may not be consumed by such a person until he has brought the requisite sacrifice.