Menstrual Impurity

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.”

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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.”

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