We continue to compare Tzedokim, the strictly observant and elite Sadducees, with the Perushim or Pharisees, those who followed the rabbinic traditions of our Sages. The rabbis understand that the Sadducees are devout, but they do not trust that they are so devout that they will reliably follow the laws regarding ritual purity. Today's daf considers how ritual impurity is imparted from menstruating woman to her husband (and vessels and things that she lies or sits upon) to things that he sits upon or things that touch his body.
The daf is also concerned with women checking themselves for blood at the appropriate times. A new Mishna notes that Tzedokot or "girls" follow the ways of their ancestors unless we learn otherwise. Rabbe Yosei states that Tzedokot do check with the Sages when they are unsure about their status, and so they can be trusted to not have intercourse with their husbands at inappropriate times. Therefore they lessen the risk of imparting ritual impurity.
The continual focus on the laws of Niddah is challenging. Women's naturally functioning bodies are considered to be ritually impure for half of each month. Although feminist interpretation suggests that ritual impurity allows for distance from the regular responsibilities and obligations of everyday life, it is difficult to imagine ritual impurity as a positive thing. Ritual impurity suggests that we would interrupt or defile a sacred object or ceremony or person should we come into contact with them. We do not cause that object or ceremony or person to become "better" in some way; those things are "worse" if they come into contact with us.
It is understood that ritual impurity does not only apply to women while menstruating, but the study of Massechet Niddah immerses us in that particular form of condemnation. And this is not something that we can stop by will, like masturbation. It is the nature of niddah - diminishing something that represents the power of birthing - that sits heavy upon me as I read more and more about these laws.
I began Daf Yomi (Koren translation) in August of 2012 with the help of an online group that is now defunct. This blog is intended to help me structure and focus my thoughts as I grapple with the text. I am happy to connect with others who are interested in the social and halachic implications of our oral tradition. Respectful input is welcome.
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