The realities regarding menstrual or sexual prohibitions and education are very sexist issues. The lives of all Jews, regardless of gender, are guided and controlled by the mitzvot, which apply equally to both sexes. While this is true, there are two specific mitzvot that will focus on that of menstruation and women's education. Regarding the impurity of menstruation, this is an area in which a shift from biblical to rabbinic law occurs (Wasserfall p. 60). The Holiness Code of Leviticus twice states the absolute prohibition of sexual intercourse by a married couple while the woman is menstruating (Wasserfall p. 60). This innovation is the invention of the rabbi as an expert on menstrual blood, as an authority for women to consult, thereby supplanting women as authorities over their own bodies (Wasserfall p. 61). In the story of Yalta, she brought blood before Rabbah. bar bar Hana and he declared him unclean (Wasserfall p. 62). Instead of stopping there, she consults a second rabbi Rav Yizhaq, who declares him “pure” (Wasserfall p. 62). Leviticus chapter 15 defines menstrual bleeding by a simple timeline, whereby a woman has a fixed menstrual period, which is presumed to occur regularly (Wasserfall p. 62). If she bleeds during this period, she is considered menstruating and remains in a status of ritual impurity for seven days, regardless of the duration of her bleeding (Wasserfall p. 62). Any bleeding beyond this fixed period or any bleeding for several days outside this period constitutes the abnormal impurity of what is called zavah (Wasserfall p.62). During this period of zavah or ritual impurity, this state persists until the bleeding stops. The anomaly is marked by the addition ...... middle of paper ...... they only taught what they needed for their daily lives (Biale p. 35). Yet controversy over whether or not women could engage in Torah study for its own sake continued in post-Talmudic sources (Biale, p. 35). The Sefer Hasidim calls for teaching women the legal aspects of the Torah so that they gain a comprehensive understanding. and detailed commandment of Halakhah (Biale p. 36). The Shulhan Arukh begins by recognizing that a woman who studies Torah earns a reward from heaven, so there can be no question of transgression (Biale p. 37). A woman's reward is less than that of a man because when she studies Torah, she does so of her own choice, probably for personal gain or satisfaction, while a man does so because we order it from him (Biale p. 37). In both cases, the prohibitions on menstruation and sex, ritual life and education, are something very strictly reserved for women..