Menstrual Impurity

1. Shammai says: For all women it suffices [to reckon] their [period of menstrual uncleanness from] their time [of discovering the flow].

Hillel ruled: [Their period of uncleanness is to be reckoned retroactively] from the [previous] examination to the [last] examination, even if this was many days.

The sages say: [The law is] not like the words of these or the words of those, but [the women are deemed to have been unclean] during [the preceding] twenty-four hours when this lessens the period from the [previous] examination to the [last] examination, and during the period from the [previous] examination to the [last] examination when this lessens the period of twenty-four hours. For any woman who has a regular period, it suffices [to reckon her period of uncleanness from] the time she discovers the flow. And if a woman uses rags when she has marital intercourse, this is like an examination, which lessens either the period of the [past] twenty-four hours or the period from the [previous] examination to the [last] examination.

2. How [does the rule that] it suffices [to reckon her period of uncleanness from] the time she discovers the flow work?

If she was sitting on a bed and was occupied with ritually clean objects and then she leaves [the bed] and then sees [blood flow], she is unclean but the objects are clean. Even though they have said that she conveys uncleanness for a period of twenty-four hours [retroactively], she counts [the seven days of her menstruation] only from the time she observed the flow.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.

Engage with this Source

The observances surrounding menstrual impurity, which derive primarily from Leviticus 15:19–28, seem generally to have been observed by Greco-Roman Jews, although the particulars may have differed from group to group. According to rabbinic law as articulated in the Mishnah, a woman would count seven days from the onset of bleeding, after which she would immerse in a ritual bath, or mikveh. (Later halakhah would extend the period of impurity to seven days from the cessation of bleeding.) Although most of the laws of ritual purity ceased to be widely observed after the Temple’s destruction, being deemed relevant only for those who had contact with the Temple, the laws of menstrual impurity were retained on account of Leviticus 18:19, which forbids sex with a woman during her period of menstrual impurity. Only after immersing in a mikveh would a married woman be permitted to her husband. See also “Mishnah Niddah.”

Read more

You may also like