The laws concerning female discharges are primarily found in the Old Testament, specifically in the book of Leviticus. These laws are part of the broader Levitical code, which outlines various regulations for ritual purity and holiness among the Israelites. The primary passage addressing female discharges is Leviticus 15:19-30.

Leviticus 15:19-24 :
"When a woman has a discharge and the discharge from her body is blood, she shall be unclean for seven days. Anyone who touches her will be unclean until evening. Anything on which she lies or sits during her menstruation will be unclean, and anyone who touches her bed or anything on which she sits must wash his clothes and bathe with water, and he will be unclean until evening."

This passage outlines the state of ritual impurity associated with a woman's menstrual cycle. During this time, the woman is considered ceremonially unclean for seven days. The law extends this state of impurity to anyone who comes into contact with her or with objects she has used, such as her bed or chair. The person who touches these items must wash their clothes, bathe, and remain unclean until evening.

Leviticus 15:25-30 :
"If a woman has a discharge of blood for many days, other than the time of her menstruation, or if she has a discharge beyond her period, she will be unclean as long as she has the discharge, just as in the days of her menstruation. Any bed on which she lies during the discharge will be like her bed during menstruation, and any furniture on which she sits will be unclean, as in her impurity. Whoever touches these things will be unclean; he must wash his clothes and bathe with water, and he will be unclean until evening."

This section addresses abnormal discharges, which may occur outside the regular menstrual cycle. The woman remains unclean for the duration of the discharge, and the same rules of contact and impurity apply as during her regular menstruation.

Ritual Cleansing and Offerings:
Upon the cessation of the discharge, the woman is required to undergo a ritual cleansing process. On the eighth day, she must bring two turtledoves or two young pigeons to the priest at the entrance to the Tent of Meeting. The priest will offer one as a sin offering and the other as a burnt offering to make atonement for her before the LORD for the uncleanness of her discharge (Leviticus 15:29-30).

Theological and Cultural Context:
These laws served multiple purposes within the Israelite community. They emphasized the holiness and separateness of God's people, underscoring the importance of purity in approaching God. The regulations also had practical implications, promoting hygiene and preventing the spread of disease in a communal living environment.

From a theological perspective, these laws highlight the pervasive nature of sin and impurity in the fallen world, necessitating atonement and cleansing. They foreshadow the ultimate purification and redemption found in Jesus Christ, who fulfills the law and offers a means of spiritual cleansing for all believers.

New Testament Perspective:
In the New Testament, the focus shifts from ritual purity to spiritual purity. Jesus' ministry often challenged the traditional interpretations of the law, emphasizing mercy, compassion, and the internal state of the heart over external ritual observance. The account of the woman with the issue of blood (Mark 5:25-34) illustrates this shift, as Jesus heals her and commends her faith, transcending the ritual impurity associated with her condition.

The laws concerning female discharges, while specific to the Old Covenant, provide insight into the broader biblical themes of holiness, purity, and the need for atonement, which find their ultimate fulfillment in the New Covenant through Christ.