It hobby may have caused concern towards man you to definitely she is impure, brand new question ultimately causing him to help you forgo sexual commitment
In the following generation, Rav Papa quotes this statement (BT Niddah 66a) in a discussion on abortion about a woman who labored for two days and then aborted. She was considered a woman who gave birth as a zava. Rava disagreed with Rav Papa and in another discussion (BT Berakhot 31a, which parallels the Rav Huna section mentioned above) did not accept the universality of the ple of established halakhah about which there is no dispute.
These sages, Rav Huna, Abaye, R. Zera, and Rav Papa, all lived within two generations of one another, indicating that this decree was universally accepted very quickly. There may also have been concern for fertility because some sages thought that conception is most likely near the time of one’s period and another opinion set the time for conception near immersion (BT Niddah 31b). It is likely that the issue of fertility was settled quickly by observation of its enhancement in the majority of the population. The time for immersion was very close to ovulation if we assume a twenty-eight- or thirty-day cycle and a period lasting about five days. The seven clean days would then set the time for immersion at the night after the twelfth day’s sunset. Unfortunately for those women with consistently shorter cycles, such an extension of sexual abstention doomed them to halakhic infertility (‘akarut hilkhatit). This extended period of abstention coincidentally allowed a woman to practice a form of rhythm birth control by delaying her immersion in the mikveh for just a few days. In order to explain how the reduction of sexual contact became normative, we must assume that this was an era of asceticism, possibly related to mourning for the continued state of exile and the destruction of the Temple and the subsequent loss of means of atonement for sin. It is also likely that power struggles between the priestly class and the rabbinic sages became focused on purity issues. By “raising” the purity observance of non-priests, the rabbinic sages usurped the elite priestly status, centering the Crown of Torah-Learning (Keter Torah), the Crown of Governance (Keter Malkhut), and the modified Priestly Crown (Keter Kehuna) in the House of the Patriarchs and their adherents, the haverim.
No history is provided when it comes to of one’s decrees. After that inspiration for it significant move was a weakening about way of living of blood checking. Predicated on Mishnah Niddah dos:six, there are five color from impure bloodstream. There are eleven months where you to blood is sensed ziva. Bloodstream spots had to be from certain proportions. The colour regarding blood altered because dried plus the color and you can consistency of one’s cloth swayed the way it appeared. Therefore the brand new sages so you can whom such as for example bloodstream samples was in fact put for examination of the newest bloodstream had to be professionals. Several source imply that sages stopped examining bloodstream or perhaps certain types of blood; some not any longer taught little sages because of an apprenticeship (BT Niddah 20b). Whether your quantity of competent sages diminished, other modes out of writing on question had to be working. The absolute most productive setting is to take away the distinctions between new classes. By the severity of the transgression, people advancement one found to steadfastly keep up this system would have to get into the assistance you to eliminated this new reduced strict classification and you can expanded the greater amount of strict one. This new age of the girl out-of Israel eliminate which need.
There are most likely arguments toward decree, as it ran above and beyond the brand new biblical conditions towards menstruating woman and you can rather quicker the probability of normative halakhic sexual contact
A basic difference of opinion exists between the famous rabbinic sages Shammai and Hillel with reference to the beginning of a woman’s menstrual impurity. In Mishnah Niddah 1:1 (Mishnah Eduyyot 1:1), Shammai claims that a woman becomes ritually impure only when she sees blood. Hillel, contrary to the normally lenient legal position of his school, claims that when the woman sees menstrual blood she is ritually impure retroactively to the time when she last made an internal examination in which she ascertained that she was not menstruating. The sages rejected his stringent view and compromised between Hillel and Shammai. They limited retroactive impurity to twenty-four hours, but it could be shortened if the woman did an internal examination within the twenty-four hour period. The sages therefore decided that if the woman had a regular, established period, both the man and woman examine themselves after coitus. It was unlikely that the set period would deviate but if there was blood they would have to bring a sin offering. Women who did not have a set period continued to be obligated to examine themselves before coitus. Women dealing with ritually pure objects and foodstuffs (including hullin consumed in purity), such as tithes (which were in effect long after the destruction of the Temple), were obligated to examine themselves internally both in the morning to make certain that the objects and foodstuffs touched in the previous evening and night were indeed pure, and again in the evening to ensure the purity of what she touched during the day. Women of the priestly families were allowed to eat certain sacrifices and gifts to the priests, but in addition to https://datingmentor.org/escort/palm-bay the times mentioned above, they had to examine themselves internally before and after eating tithes and sacrifices in order that they ate in purity and that the leftovers could be consumed by others.