Impurity after childbirth

Impurity after childbirth is the religious or cultural practice that a new mother is in a state of uncleanliness, requiring ritual purification for 11 days after childbirth. What this means is that the mother is not interrupted in her motherly duties by her husband for anything including requesting intercourse during this time. Also during this period, she is not requested to clean the house or prepare food. Seclusion is also imposed by the expectations of postpartum confinement to protect the mother and baby from any infections.

Etching (Germany, c. 1731) illustrating the uncleanliness of the mother after giving birth, according to Jewish law. The Book of Leviticus states that a mother should be considered unclean for 40 days after giving birth to a boy and for 80 days after giving birth to a girl. The scene shows a mother in bed eating, surrounded by women and children. Her baby is rocked in a crib. In the foreground, three children ladle water from a jar. In the background is a tented community.

Biblical law on impurity after childbirth

According to Leviticus 12, a woman who gives birth to a son remains impure for a week, and afterwards immerses in a body of water to purify herself. In the rabbinical interpretation of Leviticus 12, any subsequent blood she sees over the next 33 days would be considered dam tohar (דַּם טׂוהַר – ritually clean blood), and that blood does not prohibit her from sexual relations with her husband. The law for a woman who gives birth to a daughter is the same, however, the durations are doubled. The mother becomes impure for 2 weeks, and after immersion, any blood she sees over the next 66 days is dam tohar.

Scholarly explanation

There is no scholarly consensus for the Biblical law, including the difference between the birth of sons and daughters. Tikva Frymer-Kensky suggested that "like the person who touched death, the person who has experienced birth has been at the boundaries of life/non-life...."[1]

Other rationales include moments of crisis or danger, fear of demons, health, and a lack of wholeness.[2][3]

Jewish law and practices

Within the realm of Biblical law and post-Biblical Jewish religious discourse surrounding tumah and taharah, the impurity is called in Hebrew tumat yoledet. Halakhah treats a yoledet (woman who gives birth) similarly to any woman with niddah status.

In some Jewish communities, ceremonies and a degree of seclusion were applied to postparturient women. For example, there was a Sana Yemenite custom of women visiting the mother during 4–6 weeks after childbirth. The mother would be visited in a special room in her home and she would sit in a decorated triangle box.[4]

Christian practices

Some early churches followed the Jewish custom of restricting women from worship after giving birth until the purification ceremony.[5][6] Today, many Christians commemorate Candlemas, the feast of the purification of the Virgin Mary. Some continue to celebrate a Churching of Women ceremony, derived from the Jewish tradition but not necessarily implicating ritual impurity.[7][8]

Hinduism

In Hinduism, Sutak is impurity period associated with birth of a child.[9][10] Sutak period is also observed upto 12 hours before and during an eclipse. During this period chanting of mantras have 1000 times the effect compared to other times.[11] After childbirth, impure period of eleven days is observed.[12]

Sikhism

Sutak is a Hindu religious practice associated with the impurity of the house on account of the birth of a child. What this means is that when a child is born in the house, then Sutak is applied to his family. During this time the child's parents and other family members do not perform pooja. The mother of the child is prohibited to go and work in the kitchen of the house till the worship of Chhati. The sutak period is set so that the mother gets time to heal and recover.Guru Nanak condemned such notions of pollution/impurity.[9][13]

See also

References
  1. p. 401
  2. Milgrom, Jacob (1993). "The rationale for biblical impurity" (PDF). Journal of the Ancient Near Eastern Society. 22 (1).
  3. Macht, David I. (1933). "A scientific appreciation of Leviticus 12: 1-5". Journal of Biblical Literature. 52 (4): 253–260. doi:10.2307/3259207. JSTOR 3259207.
  4. Goldberg, Harvey (2003). Jewish passages: cycles of Jewish life. Univ. of California. pp. 64–65. ISBN 9780520206939.
  5. Susan K. Roll, "The Old Rite of Churching Women after Childbirth, in De Troyer, Kristin, ed. (2003). Wholly woman, holy blood: a feminist critique of purity and impurity. Harrisburg, PA: Trinity Press International. ISBN 9781563384004.
  6. Newell, Rachel C. "The thanksgiving of women after childbirth: a blessing in disguise." Exploring the Dirty Side of Women’s Health. London, New York (2007): 44-59.
  7. Cressy, David (1993). "Purification, Thanksgiving and the Churching of Women in Post-Reformation England". Past and Present. 141 (1): 106–146. doi:10.1093/past/141.1.106. JSTOR 651031.
  8. Knödel, Natalie (1997). "Reconsidering an Obsolete Rite: The Churching of Women and Feminist Liturgical Theology". Feminist Theology. 5 (14): 106–125. doi:10.1177/096673509700001406. S2CID 143711308.
  9. Singh, Jagraj (2009). A Complete Guide to Sikhism. Unistar Books. pp. 116–117. ISBN 9788171427543.
  10. Preston, James (2017). Mother Worship: Theme and Variations. UNC Press Books. p. 250. ISBN 9781469610207.
  11. https://pmyv.net/solar-eclipse-2/
  12. Singh, K.S. (1998). India's Communities. Oxford University Press. p. 486. ISBN 978-0-19-563354-2.
  13. Rait, S.K. (2005). Sikh Women in England: Their Religious and Cultural Beliefs and Social Practices. Trentham Books. p. 72. ISBN 9781858563534.
  • Cooper, Alan (October 2004). "A medieval Jewish version of original sin: Ephraim of Luntshits on Leviticus 12". Harvard Theological Review. 97 (4): 445–459. doi:10.1017/S0017816004000781. JSTOR 4495099. S2CID 161058529.
  • Goldberg, Harvey E. Jewish passages: cycles of Jewish life. Univ of California Press, 2003.
  • Magonet, Jonathan. "‘But If It Is a Girl, She Is Unclean for Twice Seven Days...’: The Riddle of Leviticus 12: 5." Reading Leviticus: A Conversation with Mary Douglas (1996): 144-52.
  • Tikva Frymer-Kensky, “Pollution, Purification, and Purgation in Biblical Israel,” in The Word of the Lord Shall Go Forth: Essays in Honor of D. N. Freedman in Celebration of His Sixtieth Birthday (ed. C. L. Meyers and M. O’Connor; Winona Lake, Ind.: Eisenbrauns, 1983), 399–414
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