Judaism discovered
"Phariseeism Begins in Menstrual Blood"
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"Phariseeism Begins in Menstrual Blood" "Jewish women already in the time of Rabbi Zera (230-300 A.D.)...would wait for seven 'clean' i.e. bloodless days before they took their ritual bath. This practice has become Talmudic prescriptive law since the fourth century (A.D.)."858 "At the end of those seven days, during which the woman is supposed to wear white underwear and sleep on white sheets to detect spotting, she inserts a white cloth deep into her vaginal canal. Some also use cloth wadding that they leave in place for about twenty minutes at sunset. If the cloth is clean, the woman then visits a ritual bath, or mikvah, for purification and intimate marital relations are permitted to resume. If the cloth is not clean, there are rules about which stains are insignificant and which require another seven-day period of cleanliness to begin. In some cases, the cloth is brought to a rabbi for inspection." 859 In Judaism the obsession with women's menstrual blood reaches proportions that are clearly psychotic, with rabbis engaged in inspecting women's underpants for the faintest signs of "Niddah" After the cessation of her monthly menstrual period the Judaic woman is required to undergo a seven day period of separation from the sexual act until she has been judged to be free of all traces of menstrual blood, which is treated by the rabbis as more toxic than plutonium. Rabbi Jacob Neusner, the famed Talmud translator, advisor to President George W. Bush860 and friend of Pope Benedict XVI, declares, "Phariseeism begins in menstrual blood." 861 The level of psychotic rabbinic obsession with menstrual blood is best observed through a study of the relevant rabbinic texts on the halachos (laws) of Niddah, particularly in the Shulchan Aruch: Yoreh De'ah 14a. A Judaic woman is considered a Niddah (contaminated by menstrual blood), whenever she experiences bleeding from her uterus, however ."
minuscule the amount, either during her menstrual period or at any other time. (All non-Judaic women have the status of a Niddah at all times). Those Judaic couples who faithfully fulfill the laws of Niddah will be rewarded with the birth of male children of exceptional intelligence. Those Judaic couples who fail to fulfill the laws of Niddah with the proper level of meticulously fanatical observance will be punished by a host of supernatural curses, including: giving birth to females, giving birth to retarded or malformed children, as well as the sudden or premature deaths of the offending parents themselves. Since the codified rabbinic laws of Niddah are, as usual, numerous and complex, the Judaic male and in particular the Judaic female, suffer a high degree of anxiety concerning the scrupulousness with which they are supposed to endeavor to comply with the rabbinic menstrual bureaucracy and its profusion of regulations.
Rabbi Shimon D. Eider: "How severe is the penalty for violating the halachos of Niddah? A man and woman who voluntarily and deliberately have marital relations when she is a Niddah are liable to suffer a premature death. No sin affects future generations as severely. The first reason mentioned in the Mishnah as the cause for women dying during childbirth is that they were not observant in the menstrual laws....A husband and wife who observe Hilchos Niddah meticulously and diligently will be rewarded with sons who are outstanding Torah scholars and with long life." 862 When a Judaic child is born disabled or retarded, when a Judaic mother dies during childbirth or a Judaic father or mother dies an untimely death, the community suspects that there has been a violation of the Halachos of Niddah and a cloud of suspicion falls upon the family. The guilt and anxiety attendant on the mandate for the Judaic couple's fulfillment of every detail of every law pertaining to Niddah is psychologically and spiritually debilitating and overwhelming. Couples who are adherents of Orthodox Judaism become consumed with guilt and the rabbis whom they notify concerning a violation of the relevant halacha, can become enraged with the "catastrophe" the disobedient couple have allegedly brought down upon their own heads. .
731 Catastrophe: she used a swimming pool instead of a mikvah "She is polluted!" We will cite a documented case, the evidence for which was presented by no less an esteemed figure in Orthodox Judaism than the illustrious mechaneches, the Rebbetzin Zahava Braunstein863 — if the Judaic wife has successfully negotiated the rituals associated with the Seven Clean Days, she must then immerse herself in the ritual bath (mikvah) in order to be considered not a Niddah. Sometimes Judaic women, being human, grow tired of the farce of having to seek out special water with which to perform the mikvah. Instead they may seek out, as a matter of convenience, other purification sources more readily available, such as a swimming pool. The following is a slightly paraphrased transcript of an audio-recorded account of just such a case, as related in a talk given to kallahs by Rebbetzin Braunstein.864 The rebbetzin relates the account as follows: A friend of the rebbetzin was asked the following question by a young married Judaic woman: "Such-and-such happened and I used the swimming pool for a mikvah and I want to know, how bad is it? And if it's really bad, what can I do now about it?" Rebbetzin Braunstein relates, "My friend didn't want to give her an answer. She told her, 'You know what, I'm going to make an appointment with the rabbi and I'm going to speak to him and come back to you with an answer.' My friend, who had been teaching kallahs (brides) for many years and was well-versed in the halacha, knew of course that it had not been a valid immersion. But she didn't want to tell this to the woman. So she went to the rabbi and in a very regular tone of voice —she didn't say, 'Rabbi, the most terrible thing happened.' No, she didn't. She said, 'I just want to ask the Rav a question. This woman called me up and she started telling me what she did' — and the rabbi is listening — and when my friend came to the description of what the woman did, 'So she immersed herself in the swimming pool—' "The rabbi looked at her, and he said, 'And?' .
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"My friend replied, 'And she considered it like a mikvah, you know, immersion and she and her husband were on vacation...for another few days...and she came and she asked me how bad it is?' "My friend said that she always knew how bad it is, but she never really knew. So she saw the transformation that happened in front of her eyes. This rabbi's face became gray. She saw him age twenty years in twenty seconds. He pushed his chair, which was on wheels, away from the desk and towards the wall which was right near and he started banging his head into the wall! Tears were flowing down his cheeks. And he said, 'She is polluted, she is polluted!' "Ladies, this is true for a woman who kept the proper number of days, made the proper preparations, but did not immerse in a kosher mikvah. It is also true for a woman who immerses in a kosher mikvah but has not counted properly or has not made the proper preparations. If anyone of the elements is missing — I don't have to repeat what the Rav said" (end quote from Zahava Braunstein). Next we examine the halacha governing what transpires if a speck of what appears to be menstrual blood is detected on the cloth or undergarment. Discharges and stains that render a Judaic woman a Niddah are colored red or black, regardless of how faint they may be, even if virtually microscopic. If a woman or her rabbi discovers white, blue, green or pale yellow discharges or stains, she is not considered a Niddah. Also, sometimes a stain which is red or black may appear to be blood while it may actually be only a thread, lint, lipstick, nail polish, chocolate, coffee, dirt or something similar. The rabbi makes the final determination. Colors which are questionable are: brown, dark yellow, gold and pale pink. The colors of a Judaic woman's genital blood are a source of infinite interest and study to the Talmudic "sages." The early texts of the "wise" first century A.D. Pharisees exhibit this obsession and render it a basis of the halacha of Judaism. We find the rabbinic science of women's blood in tractate Niddah in the Mishna. 733
2:6 A. Five [colors of] blood are unclean in a woman: B. (1) the red, and (2) the black, and (3) bright crocus color, and (4) [blood] which is like water mixed with earth, and (5) [blood which is] like water mixed with wine. C. The House of Shammai say, "Also: (6) blood the color of water in which! fenugreek has been soaked, and (7) [blood] the color of gravy from roast meat." .[
Mishnah Niddah 2: 6-7. In these mishnayot we confront some of the most pathological pornography from the darkest recesses of the rabbinic mind: menstrual blood as like unto "the water of soaked fenugreek" and the "gravy" (some translations have "juice") of "roast meat." Upon these obsessions rests a major portion of the halacha of the religion of Judaism. Blood is its avatar; in this case, uterine blood, which exerts a quasi-magical fascination. What kind of insanity drives the rabbis to invent such taxonomy? // all these different shades of red to black are impure anyway, why even bother to distinguish them? The preceding words in italics form a rhetorical question posed by Charlotte Elisheva Fonrobert, chief explainer, apologist and ambassador for Talmudic Judaism to the modern women's movement, whose verdict on this
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rabbinic blood-craziness is itself profoundly disordered: "...rabbinic texts appear to limit the patriarchal circumscription of women's life in biblical law" (p. 257). It is easy to test the truth of Fonrobert's claim by determining whether the majority of Calvinists and Amish, the two churches most devoted to strict, literal adherence to Biblical law, ever imposed on women anything approaching in tyrannical oppression the Talmudic laws of Niddah? History teaches that the answer is a resounding no. Man-made Talmudic law is not more compassionate toward women than divine Biblical law. Fonrobert is wrong. The Biblical laws on women's blood are simple and straight-forward and do not entail extreme acrobatic exertions, insertions, and grotesque and bizarre anxiety and guilt-engendering microscopic examinations of cloths and canals by holy perverts. In answer to Fonrobert's query, like so much of the Mishnah and Gemara and subsequent rabbinic texts, decisions and rulings, there is no sane or scriptural basis for the distinguishing of the different colors, hues and shades of menstrual blood. As noted, they are all impure anyway. They are distinguished by the "sages" of the Talmud as part of a mentality of perversion that is a symptom of those afflicted by psychosis or demonic possession. This is our plain answer. Prof. Fonrobert prefers to give the answer of a Talmudic lawyer: "It is the nature of mishnaic discourse to try to categorize, define, organize. Within this textual universe the color taxonomy of women's blood is not at all bizarre...what seems grotesque and bizarre is so primarily in our contemporary cultural context...Thus before discarding this rabbinic menstrual science as merely some fantastic outgrowth of male ignorance or paranoia about menstrual blood, as some critics have argued too hastily, I want to make an effort to understand..." 865 She concedes that Judaism's laws of Niddah are not found in the Bible: "...there is nothing in the biblical texts...that raises the issue of types of blood...a rabbinic enactment only and not derived from biblical legislation...the invention of a new knowledge, in this case the distinction of colors of blood, brings with it a new class of experts to defer to, in this case the rabbis..."866 .
735 Fonrobert follows up on this to convey to her naive readers the ridiculous statement that as a result of this lack of Biblical justification, the tendency was for the rabbis to be "lenient" in enforcing the halacha of Niddah. Yes, indeed, the rabbis were so "lenient" they concocted a long list of curses, ailments, disabilities, retardation and sudden death that would befall the parents who conceived, or the child who was conceived, in a state of Niddah. One of the reasons why Orthodox Judaism views Jesus Christ as such a demented freak (these alleged characteristics of His being cinematically expressed in the Hollywood movie "The Last Temptation of Christ"), is because they declare that He was conceived while His Mother was a Niddah (BT Kallah 51a; this Talmud passage also associates Jesus with evil because He did not wear a head covering). So what's to understand? It seems as though Prof. Fonrobert understands very well indeed. A group of men, following their own wisdom, not the Word of God, have invented a new knowledge, "rabbinic menstrual science," and thus a new class of experts has arisen, which Judaic women must defer to, in this case the rabbi-gynecologist-judge of women's genital blood. To rise up in the face of this hideous counterfeiting of God's word, this terrible sowing of confusion and with it the imposition of the filthy obsessions of demented men upon a whole class of women, to stand and expose it is to be defamed as a "bigot" and "an antisemite." We hold that in this subject matter we are approaching the very heart of the diabolic arcana of Judaism, both in the way the rabbis manufacture their own authority, as a rival to God's, and in the manifestation of the fruits of that rivalry, in the form of their traditions of "menstrual science," which bear remarkable parallels with the psychopathic sexualis of the ancient Canaanites, which Yahweh hated,867 and of the occult secret societies, such as the Tantric Hindus and the Ordo Templi Orientis (OTO) which are centered on the ritual observance and use of menstrual blood. .
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Inside the "Menstrual Science" of the Rabbis According to the testimony of St. Jerome, the Early Church Father, concerning the occult practices of the rabbis, he wrote, "They have as heads of their synagogues certain very learned men who are assigned the disgusting task of determining by taste, if they are unable to discern by their eyes alone, whether the blood of a virgin or a menstruant is pure or impure." 868 Factors to be determined by the rabbi: was the blood stain found on an examination cloth or was it found on a garment? If found on a garment, what color is the garment? From what type of material is it made? If found on a (vaginal) examination cloth, was the cloth pre-checked prior to insertion? Prior to the discovery of the stain did she feel her uterus opening? The Judaic woman initially performs the examinations herself. If she does not perform at least two examinations during her Seven Clean Days, then her Seven Clean Days are not valid, and she must start her abstinence from the marital act all over again. Concerning the two minimum examinations, the majority of rabbis rule that if she conducted these examinations once on the first day and once on the seventh day, her Seven Clean Days are valid. However, if the two examinations were performed on two other days, the Seven Clean Days are not valid. If she examined herself on the first day but not the seventh day, or on the seventh day but not on the first day, or if she examined herself on one or more of the middle days, a rabbi must be consulted. It goes without saying that if no examinations at all were performed during the Seven Clean Days, the Seven Clean Days are not valid. Now we turn to what defines an examination. To be valid, the examinations must be performed properly. There is a lengthy list of regulations pertaining to what constitutes an improper i.e. inadequate examination. A Judaic woman must insert the examination cloth deep into her vaginal canal. She must move it "around slowly and carefully in all crevices and folds." If she fails to perform these actions precisely as prescribed, her Seven Clean Days are not valid and her ritual immersion (mikvah) is not considered an immersion, and she remains a Niddah.
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If a woman examines herself internally to see whether she is a Niddah and discovers even the tiniest spot of the colors that render her a Niddah on a pre-checked examination cloth, she is considered a Niddah. Similarly, if she inserted a pre-checked cloth into her vagina to wipe herself internally and discovered any amount of blood or a discharge of the other colors that render her a Niddah, she is rendered a Niddah. However, if she did not feel any menstrual flow or opening of her uterus, nor did she insert a pre-checked cloth internally, but discovered a stain on her garments, nightclothes, nightgown, pajamas etc. she would be considered Niddah if the stain covers an area larger than a U.S. penny (19 millimeters in diameter, see diagram 1; or equally or exceeding diagrams 2 and 3). A stain found on colored garments does not render her a Niddah, even if the garment was in direct contact with her vagina. This only applies to the colored portion of the garment. If the garment contains white spaces or was bleached or faded and the stain on a white space occurs, the woman may be Niddah. For this reason a woman must wear colored underpants and use colored sheets on her bed only during the days she is permitted to her husband. Another qualification pertains to stains found on inferior quality paper (facial or toilet paper or on a garment composed of synthetic fibers), in which case these probably do not render her a Niddah, although a rabbi must be consulted. This does not apply however, where these inferior quality papers or synthetics have been used for internal vaginal canal self-examination or immediately after urination or intercourse. Stains appearing in those circumstances do indeed render the woman Niddah. Regardless of whether her flow continues uninterrupted for several days or even if she experiences only one small drop of blood or one stain which renders her a Niddah, she is required to observe the Seven Clean Days. 738 Before beginning the Seven Clean Days there is an obligation for a minimum five day waiting period and an examination. This is followed by observance of the Seven Clean Days. On the evening following the seventh clean day she immerses herself and is then permitted to her husband. This uniform Talmudic requirement was accepted by Chazal as having a severity comparable to Torah law, and even the slightest laxity in its meticulous observance is prohibited and is considered a catastrophic sin. The Seven Clean Days must be consecutive: seven complete nights and days must pass consecutively in which she does not experience any bleeding or staining which would render her a Niddah. However, if a Judaic woman discovers bleeding or staining even at the end of the seventh day, the entire Seven Clean Days are not valid. She must take it upon herself to perform a new examination and begin counting the Seven Clean Days all over again. (The Five Day Waiting Period, however, need not be repeated). During the Seven Clean Days she is required to keep in mind that she is within her clean days. The reason this is required is in order that she should be aware of whether she experiences bleeding. According to the poskim,869 if during the Seven Clean Days she considered herself decisively as being a Niddah, or had a decisive lapse of awareness so that she suspended observance of the Seven Clean Days, she is required to perform a new examination and repeat the Seven Clean Days. This is required because she assumed that the obligation for the observance of the Seven Clean Days did not rest upon her. The poskim are concerned that during this lapse of awareness, bleeding or staining may have gone by unnoticed. Thus, it is necessary that she remain vigilant and on the alert throughout the Seven Clean Days. Examples: A woman discovered a stain during the Seven Clean Days. Since, in her mind, she was certain that it was blood, she was not cautious and wore stained garments. Later, upon her husband's inspection, he decided that the stain should be shown to a rabbi, who ruled that it was valid. Since she had considered herself decisively as being a Niddah, as attested to by her wearing stained garments, she is required by many poskim to count the Seven Clean Days anew. The halacha is different, however, for a woman who discovered a stain during the Seven Clean Days but was unable to show it to a rabbi (e.g. the Talmudic legal decisors. 739
rabbi was out of town, she was in a town without a rabbi, etc.). As a result of these circumstances, she made a new examination and began, in doubt, keeping the Seven Clean Days anew, with the expectation of later showing the stain to a Rabbi. If after a few days the rabbi returned, or the stain was brought or mailed to a rabbi and he declared that it was valid, the original Seven Clean Days remain valid. In another case, if a Judaic woman had started counting two or three days of the Seven Clean Days, and then learned that her husband was required to travel to a distant place for an extended period of time and he returned unexpectedly after a short absence before the end of the Seven Clean Days, and she had a decisive lapse of awareness, many poskim hold that she is required to begin keeping the Seven Clean Days anew. The Seven Clean Days are contingent upon a successful examination. Without the successful completion of the examination, the Seven Clean Days are not valid. Therefore, if a Judaic woman examines herself on the day her menstrual flow stopped and noticed that she was still staining blood, and then examines herself a few days later and discovers that her blood-staining had ceased, those interim days cannot be considered as part of the Seven Clean Days. She is required to make an examination, and only then may her Seven Clean Days begin, on the following evening. That is, the first evening of the Seven Clean Days must be preceded by a proper examination. How are the examinations performed? 1. The first requirement of the Seven Clean Days is to perform internal examinations; that is, she should place a pre-checked examination cloth onto her index finger and insert it into her vagina, penetrating as deeply as possible into her vaginal canal. The examination cloth should be moved around slowly and carefully, preferably from top to bottom in a circular motion pressing against the internal walls of the cavity. She is required to search in all "crevices and folds" of her vagina to assure that all bleeding and staining have ceased. These examinations should be performed twice each day in the morning and the afternoon. In the morning upon awakening and in the afternoon before sunset. However, they are generally considered valid if performed any time during the afternoon. What are the minimum amount of examinations required in order for the Seven Clean Days to be valid? If she examined herself once on the first day, and if she performed another examination on the seventh day of her Seven Clean Days, her Seven Clean Days are indeed valid. However, if the 740
two examinations were performed on two other days, the Seven Clean Days are not valid. Since the examinations on the first and seventh days are critical, she must exercise extreme caution not to miss them, even in the case of an emergency. If a woman omitted performing an examination on the first day of the Seven Clean Days but examined herself on the second day, she may count the second day as the first day of the Seven Clean Days and continue to examine herself for six more days.870 Example: if the woman performed the examination on a Sunday afternoon, Monday is the first day of the Seven Clean Days and she would normally be able to immerse in the mikveh the following Sunday evening. If she forgot to examine herself on Monday, but examined herself on Tuesday, she may count Tuesday as the first of the Seven Clean Days and she may immerse herself in the mikveh on the Monday evening of the following week. If a woman forgets or omits the crucial seventh day self-examination, she may not immerse herself that evening. She is prohibited from the ritual bath since she omitted the important seventh day examination. If a woman did not examine herself properly at least once during the Seven Clean Days; that is, if she did not insert the examination cloth deeply into her vaginal canal or she did not move it around slowly and carefully into all crevices and folds, then even if she examined herself by inserting the examination cloth slightly and wiping herself internally, her Seven Clean Days are not valid, her immersion in the mikveh is not considered an immersion and she remains aNiddah. All examinations made during the Seven Clean Days must be made during the day. An examination performed at night is not valid. If a woman reminded herself a few minutes after sunset that she did not examine herself that day, she should examine herself immediately and note the time of the examination. Although an examination performed at night is not valid, this does not mean that if she omitted an examination during the day and performed it at night that she is required to repeat the Seven Clean Days.871 If a woman examines herself at least once on the first day and once on the seventh day even if she omitted all other examinations, her Seven Clean Days are valid. Therefore, if a woman examined herself at night, the .
741 examination is not valid and the Seven Clean Days must be repeated only if this was the sole examination on the first and seventh day. Inspecting the examination cloth: the examination cloth should be inspected by daylight to determine that no blood or stains are present. However, an inspection with an incandescent or fluorescent light is also valid. If an examination cloth or a stain on a garment was shown to a rabbi at one time and it was declared unclean, she should not assume that the exact color appearing at a different time is also unclean. The other examination cloth or garment should also be shown to a rabbi. There are many questionable hues and colors, as previously noted. The second requirement of the Seven Clean Days is to wear clean, white, pre-checked underpants, pajamas and nightgown. Similarly when lying in bed, she is required to have a clean, white, pre-checked sheet spread on her bed. If while in bed she is wearing very snug-fitting white underpants, the white sheet is not required. However the minhag (custom) is to use a white sheet. 742
A page from the compendium of rabbinic laws governing the Judaic woman's conduct and status as a menstruant ("Niddah"). "What greater demonstration of the holiness of the Jewish people is there than the observance of Hilchos Niddah? These laws have protected them and made them the envy of all nations. The secret to the survival of the Jewish family is to be found in the adherence to these laws" 872 743 What is not said is that this "holiness" and survival" is based on the oppression and subjugation of Judaic women, who are variously viewed as inherently prone to witchcraft and bearers of the curse of Chavah (Eve), for her part in leading Adam to partake of the etz ha-da-as (Tree of Knowledge).873 The rabbis teach that Chavah "extinguished the candle of the world."874 Special burdens, therefore, must be placed on Judaic women throughout their lives, starting young. Since Chavah is alleged to have destroyed the light of the world in Eden, it is the obligation of Judaic women to light the shabbos (Sabbath) candles for the household, an obligation derived from the usual stack of rabbinic compendia and involving the usual pile of nerve-wracking, anxiety-generating rules and regulations governing the proper execution of this uniquely female obligation.875 The underlying terror that motivates meticulous care in the Judaic female's lighting of the Shabbos candles is the fear of dying during childbirth. The rabbis have placed upon Judaic women the curse of dying in childbirth for three causes, as stipulated in BT Shabbos 31b: Niddah, Challah and Hadlokas haner, the latter refers to the failure to do her duty with regard to lighting the Shabbos candles.
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