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) is a Hebrew term describing a woman during menstruation, or a woman who has menstruated, and not yet completed the associated requirement of immersion in a mikveh (ritual bath).In Leviticus, the Torah prohibits sexual intercourse with a niddah The noun niddah occurs 25 times in the Masoretic Text of the Hebrew Bible.The majority of these uses refer to forms of uncleanliness in Leviticus.For example, in Leviticus, if a man take his brother's wife, then that is "uncleanness", niddah.Rabbi Menachem Schneerson in his Igrot Kodesh discouraged abstaining from the midras of a niddah in modern times.Although there are different Biblical regulations for normal menstruation - niddah, and abnormal menstruation - zavah, these became conflated during the classical era, and the Talmud relates that menstruating women always followed the requirements imposed by both; According to rabbinical law, a woman becomes a niddah when she is aware that blood has come from her womb, whether it is due to menstruation, childbirth, sexually transmitted disease, or other reasons.If menstruation began before she sees evidence of it, the rabbinic regulations regard her as not being niddah until she notices.
Any object she sits on or lies upon during this period becomes a midras l'tumah (carrier of tumah).
One who comes into contact with her midras, or her, during this period becomes tamei (ritually impure) (Leviticus -23) A man who has sexual relations with a niddah is rendered ritually impure for seven days, as opposed to one day of impurity for coming into contact with her, or her midras (Leviticus ) Leviticus further prohibits sexual intercourse with a woman who is in her niddah state.
The Torah concludes by imposing the punishment of kareth on both individuals (man and woman) if the prohibition is violated (Leviticus ) This issur (prohibition) component of physical relations with the niddah is considered in full effect and mandatory for all children of Israel.
Rabbinic authorities of the rishonim era differentiated between the tumah and taharah aspect of niddah and the issur (prohibition) aspect.
The tumah and taharah component of niddah, essentially the avoiding of contact with the midras of the niddah, was encouraged - but not made mandatory - by various Rabbinic authorities as a remembrance and retention for diasporic Jewry as to not forget the laws of tumah and taharah.
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The extent of Rabbinic encouragement was only for the seven-day period of actual menstruation and not the five-day Rabbinic extension period.