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Barnes 3, 14 14 silver badges 27 27 bronze badges.

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It's Rabbinic. DoubleAA Could you expand on that a bit, be a bit more specific? Barnes Oct 3 '13 at Barnes, in this particular instance, it is a rabbinic decree, since she experiences certain sensations that also might mask the sensation of a flow, just as the blood seen might mask the Dam Niddah, as might the seminal emission if no blood is visible. Chanoch Chanoch In English Niddah 64b halakhah. Barnes Jun 29 '14 at Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional advice , and does not take the place of seeking such advice from your rabbi.

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Shovavim Crash Course. Nidah Part 1

Post for clarifications on the updated pronouns FAQ. This paper focuses on the practice of "Nidah" — a ritual performed by Jewish women to purify them This study criticizes the current discourse surrounding the representations of Nidah and offers an alternative methodological model for their discussion: the proposed model challenges the secular perspective of "Nidah" and its representations, which perceives the Halacha a set of Jewish laws as a permanent unchangeable concept, a product of a patriarchal and anachronistic religion.

This view thus judges artworks dealing with the Halacha either as a ratification or subversion of the Halachic masculine position.

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The diversion I propose in this paper from the current discourse is based on a perception of the Halacha as constantly changing and as influenced from varied social issues within which it is practiced. Respectably, I claim that when artworks appropriate gendered-Halachic issues — like in the case of Nidah that is discussed in this study — the artistic action influences the Halachic discourse as well as the gender discourse, and the artworks generate change in both the Halachic and the gender perspectives.

In this way, I argue, such artworks can be read not only from a worldview formed of binary permanent positions articulated in the secular discourse, but as part of a dynamic perception, that acknowledges the political agency of art. The questions discussed in this research relay in three intersecting fields of knowledge: aesthetics, gender, and Jewish thought, running across the chapters of this study. The varied aesthetics elements that comprise the artworks on Nidah are examined in light of feminist and Jewish texts.

The analysis is formulated in terms of both religious and gender appropriation. This study comprises of three chapters, and each chapter analyzes a contemporary case study.

At the heart of the first chapter lies a historiographical criticism relating to the artistic discourse on representations of Nidah, while suggesting an alternative methodological model. This chapter focuses on the Halachic perception of writings on artworks dedicated to the Nidah. This artwork was considered in the existing literature as an artistic rebellion against the ritual of Nidah and its laws.

This happened without any attempts to interoperate Molgan's aesthetic choices in light of Halachic texts. The second chapter offers a critical theoretical approach to the term abjection, which is common in the discourse on Nidah and its representations in particular, while proposing an alternative view of the ritual of Nidah, one that isn't based on abjection. In this chapter I discuss the concept of abjection, dealing with what the subject represses, especially to the way the term was developed in the writings of Julia Kristeva.

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Dr. Nidah Khan, MD – Pittsfield, MA | Internal Medicine

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