Lévitique 12:4

And thirty and three continuous days she shall have for the purification of the whole blood; but she must not touch things sacred, nor come into the sanctuary until the time when the days of her purification be completed.

Although the heh of her ritual purity should be pronounced as a sign of the third person feminine singular, it is silent and imperceptible, like the heh in “he called her Novaḥ” [Numbers 32:42]. the blood of her ritual purity It is blood of ritual purity (in contrast to blood of separation) and it does not render ritually impure.For a male child, God decreed the number of days required to complete his form in the womb. It has been clearly proven that a female child takes twice this amount of time.

she will not touch hallowed foods even tithes, Teruma, and the meat of peace-offerings

the Sanctuary the courtyard of the Tent of Assembly, or, in the times of the Temple, the Temple Court

in ritual purity of blood or, “ with ritual purity of blood” [:6] — both prepositions carry the same meaning.

AND SHE SHALL THEN ‘TEISHEIV’ (REMAIN) IN THE BLOOD OF PURIFICATION THREE AND THIRTY DAYS. “The term yeshivah [literally: sitting] signifies here ‘remaining,’ just like in the verses: ‘vateishvu’ (and ye stayed) in Kadesh; ‘vayeishev’ (and he dwelled) by the terebinths of Mamre.” This is Rashi’s language. But if so, the verse is stating: “for another thirty-three days she should still wait, touching no hallowed thing nor coming into the Sanctuary, even though they are days of purity as far as [physical relationship with] her husband,” law which explains the verses and the text of Ramban before us. For the practical law to be observed today, see further, Note 23. this being the sense of the expression in the blood of purification. Scripture uses this expression [‘remain’ in the blood of purification, instead of saying “and she shall then be … “] in order to inform us that even though she sees no issue of blood during these [thirty-three days for a male child, or sixty-six for a female], she must still wait this entire period on account of the childbirth [before she may eat of the hallowed food or enter the Sanctuary]. It is possible that the expression teisheiv here is like in the verse, Many days ‘teishvi’ (thou shalt sit solitary) for me; thou shalt not play the harlot, and then thou shalt not be any man’s wife, for a woman who has intercourse with her husband is called yosheveth lo (sitting for him). Now since He said in regard to the seven days [after the birth of the male child], she shall be unclean seven days; as in the days of the impurity of the sickness shall she be unclean, meaning that she be impure to her husband and for hallowed food during all these seven days, He now said that after the seven days she may sit for her husband [i.e., she may have intercourse with him] for thirty-three days in the blood of purification, but still she may not touch hallowed things nor come into the Sanctuary, even if she sees [no issue of blood], and she may be with her husband even if she sees [an issue]. days, she is permitted to her husband. But if she again saw even a drop of blood as tiny as a grain of mustard, she is unclean. For although by Scriptural law it is clean blood, yet the custom has already been accepted in all Israel that no coition is permitted if there is clean blood, the law applicable thereto being in every respect like that …

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.

בדמי טהרה, although this blood could not have originated from a new ovulation but dates back to the last ovulation before she had become pregnant, whatever had happened at that time is no longer relevant the whole appearance of that blood having changed completely.