used instead. Unlike other guilt offerings, the priest was required to put some of the blood from the sacrifice onto the formerly infected person's right ear lobe, right thumb, and right big toe, then some of the oil for the sacrifice had to be poured into the priest's left palm, and applied with the priest's right forefinger onto the formerly infected person's right ear lobe, right thumb, and right big toe, and then the rest of the oil from the priest's palm was to be poured onto the formerly infected person's head; critical scholars regard the Priestly Code, of which the tzaraath regulations are a part, to have been written in the early 7th century, and it is in this context that these additional rules have significance. By that era, non-priests were not allowed to pass beyond a certain gateway (the gate of Nicanor) in the complex at the Temple in Jerusalem, while the blood from sacrifices couldn't pass outside, thus for a person to be touched by the blood, they had to lean through the gateway without setting foot on the other side; the right ear, thumb, and toe, were symbolically the parts of the body that achieve this. The remaining portion of the olive oil from the purification offering, called in Hebrew log shemen shel metzora, is retained by the kohen at the completion of his service. This portion is listed as one of the twenty-four kohanic gifts. Stories involving tzaraat The Torah also speaks of tzaraath in two stories: In , when Moses is standing before the burning bush, he doubts that the Israelites will believe that he is the messenger of God. God provides him with two signs to prove his mission: turning his rod into a snake and then back into a rod and turning his hand into being stricken with tzaraath and then back again. Moses revealed these wonders to the elders in . In Numbers 12:10, Miriam was stricken with tzaraath for her involvement in slandering Moses. Aaron asks Moses to cure her. Moses prays for his sister and she is cured of the tzaraath but must remain in confinement for seven days. The Torah, however, does not indicate that she went through any purification process similar to what is normally required. Rabbinic interpretation The laws of tzaraath are dealt with in Mishnah Nega'im. Rabbi Samson Raphael Hirsch claims that tzaraath was not