Decree on Menstrual Purity
Moses Maimonides
1176
Build up, build up, clear the way! Remove a stumbling block from my people’s way (Isaiah 57:14).
We, the scholars living in Egypt at this time, say: When we were brought together in this region from distant lands and scattered regions, we and the native scholars we found here joined together to [act as] guardians. Then we began, separately and…
Together with several other leading rabbis of Egypt, Moses Maimonides enacted this Judeo-Arabic communal decree, declaring that a woman who does not immerse in a mikveh after menstruating loses the money owed her in her marriage contract (ketubah). Some historians conclude that Maimonides and his associates were criticizing women who followed Karaite practices, others that there was a “revolt” of women against rabbinic law, and still others that these women preserved ancient, nonrabbinic practices that were inspired by the Hebrew Bible but are not to be considered Karaite in origin. The text helps reconstruct the otherwise lost voices of female piety. The italicized words, including the biblical quotes, are in Hebrew in the original.
Creator Bio
Moses Maimonides
Born in Córdoba, Spain, Moses ben Maymūn (Abū ʿImran Mūsā ibn Maymūn ibn ʿUbayd Allāh; Moses Maimonides, also known as Rambam, an acronym of Rabbi Moses ben Maimon) was a scion of a rabbinic family and the proud heir to the Sephardic tradition of learning. After fleeing to Fez around the age of ten to escape Almohad persecutions in his homeland, he moved to Fustāt (Old Cairo), where he came to head the Jewish community and to serve as physician to the royal family. An active communal leader, Maimonides’ multifaceted contributions to Judeo-Arabic and Hebrew literature include the following: his Commentary on the Mishnah (1168), Book of the Commandments and the Mishneh Torah (both completed around 1178), Guide of the Perplexed (completed around 1190), numerous responsa, important topical essays, and a voluminous corpus of medical texts. His profound influence on virtually every subsequent Jewish thinker finds expression in the popular adage that compares Moses Maimonides to the biblical Moses himself: “From Moses to Moses there was none like Moses.”
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