레위기 12:7의 주석

והקריבו AND HE SHALL OFFER IT — Two offerings have been mentioned, a lamb and a bird, but it states here ,,and he shall offer it and so make an atonement for her” — this teaches you that only the omission to sacrifice a particular one of these two precludes her from eating the sacrificial food. And which is this? It is the sin-offering, because it is stated immediately afterwards: “he shall make expiation for her and she shall be clean” — that which is intended as expiation (i. e. the sin-offering), upon it does the purification depend (Sifra, Tazria Parashat Yoledet, Chapter 3 4).

AND HE SHALL OFFER IT BEFORE THE ETERNAL, AND MAKE ATONEMENT FOR HER; AND SHE SHALL BE CLEANSED FROM THE FOUNTAIN OF HER BLOOD. Scripture is stating that she shall offer a ransom for her soul⁴⁰See Exodus 30:12. before the Eternal so that she shall be cleansed from the fountain of her blood, for a woman in childbirth has a troubled fountain and a tainted spring,⁴¹Proverbs 25:26. and after she has completed the number of days of becoming clean [as explained above in Verse 4], or the days of the formation of the child, male or female,⁴²This is a reference to Ibn Ezra’s explanation mentioned by Ramban (above, Verse 4). In other words, after she has completed the forty-day period for a male child and eighty days for a female — whether the reason that the Torah decreed these days is as Ramban explained it, in accordance with the opinion of the Sages, or as Ibn Ezra explained it in accordance with that of Rabbi Yishmael (ibid.) — she shall then bring etc. she shall then bring a ransom for her soul so that her fountain should be stayed, and that she should become cleansed, for G-d, praised be He, “heals all flesh and does wondrously.”⁴³Berachoth 60 b.
Now our Rabbis have said⁴⁴Niddah 31 b. that [the reason for these offerings is] that at the moment that she bends down to give birth she rashly swears [because of the pains of childbirth]: “I will no longer have relationships with my husband” [so as not to conceive again]. The main purport of this statement of the Rabbis is that since she only swears on account of her pain, and the oath is moreover not capable of fulfillment, because she is subject to her husband, therefore the Torah wished for her to atone for that which came into her mind [and therefore commanded her to bring these offerings]. G-d’s thoughts, blessed be He, are deep,⁴⁵See Psalms 92:6. and His mercies are bountiful, for it is His desire to justify His creatures.

והקריבו לפני ה׳ וכפר עליה; and he shall offer it before G'd and make atonement for her. Concerning the offering of the sheep as a burnt-offering the Torah said והקריבו, whereas concerning the turtle-dove as the sin-offering the Torah writes וכפר עליה, "and he will make atonement for her." Torat Kohanim write that the two sacrifices are not both dependent on each other in order to fulfil their respective tasks but that only one depends on the other. I do not know therefore which of the two sacrifices is indispensable, and this is why the Torah said והקריבו, he will offer it up. Had, the Torah only written these words I still would not have known which one of these two sacrifices was indispensable; therefore the Torah adds the words וכפר עליה to tell us that the sin-offering is indispensable. Perhaps the exegesis is derived from the fact that the Torah could have simply written והקריבם, "and he is to offer them up." The fact that the Torah spent all these extra words teaches that the two sacrifices are not of equally indispensable nature.