Already in the early 2nd millennium B.C.E., people knew that diseases were contagious, and fear of contagion plays a key role in the Torah’s laws regarding the skin ailment, tzaraʿat. What does this mean for understanding other kinds of tum’ah?

Leviticus 15 describes two types of impure bleeding for women: menstruation (niddah), and bleeding that is “not during her menstrual period (zavah).” The Rabbis attempt to define the difference in an abstract manner, and in so doing, elide the two.

According to Leviticus 15:24, sex with a menstruating woman results in temporary impurity but seems to be allowed. According to Leviticus 18:19 and 20:18, on the other hand, it is strictly prohibited. What accounts for these two different approaches?

In Leviticus 15, the laws of niddah are about purity; Lev 18 and 20, however, prohibit sex during menstruation. The rabbis, who inherited both of these texts, create a new, hybrid concept: the prohibition of sex while a woman has the status of menstrual impurity.

A rejoinder to Rabbi Dr. Zev Farber’s “The Purification of a Niddah”

Jewish tradition seems to have difficulty with the relationship between fathers and sons. Hence the last verses of Malachi, a coda to the Nevi’im section of Tanakh, imagines ultimate redemption through a metaphor of father-son reconciliation, with the fire and brimstone prophet Elijah its unlikely, antagonistic harbinger. Leave it to the poet Yehuda Amichai to step in and offer a counter-model to rescue the metaphor.

The Archaeological and Textual Evidence 

When and why washing became immersion: between traditional-rabbinic and scientific-critical approaches to the origin of immersion and the mikveh.^[1]

Immersing in the Priestly Text – A Reply to Dr. Yitzhaq Feder