The reality of prohibitions and menstrual or sexual education is a strongly gendered issue. The lives of all Jews, regardless of gender, are guided and controlled by mitzvot, which are applied equally to both sexes. While this is true, there are two specific mitzvot that will focus on that of menstruation and the education of women. The impurity of menstruation is an area in which the transition from biblical to rabbinic law occurs (Wasserfall page 60). The Holiness Code in Leviticus twice states the absolute prohibition of sexual intercourse by a married couple while the wife is menstruating (Wasserfall page 60). This innovation is the invention of the rabbi as an expert on menstrual blood, as an authority to be consulted by women, thus replacing women as the authority over their own bodies (Wasserfall p. 61). In the story of Yalta he brought the blood before Rabbah bar bar Hana and declared it unclean (Wasserfall p.62). Instead of stopping there he consults a second rabbi Rav Yizhaq, who declares that he is “pure” (Wasserfall pg.62). Leviticus, chapter 15, defines menstrual bleeding with a simple timeline, according to which a woman has a fixed menstrual period, which is assumed to occur regularly (Wasserfall p.62). If she bleeds during that time, she is considered to be menstruating and is in a state of ritual impurity for seven days, regardless of how long she bleeds (Wasserfall pg.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 pg.62). During this period of zavah or ritual impurity, this state remains until the bleeding stops. The anomaly is reported by adding......in the center of the card......only what they needed for daily life was taught (Biale page 35). Yet the controversy over whether or not women can engage in Torah study for its own sake continues 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 complete understanding. and detailed command of the Halakhah (Biale p.36). The Shulhan Arukh begins by acknowledging that a woman who studies the Torah obtains 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 the Torah she does so of her own choice, presumably for some personal gain or satisfaction, while a man does so because he is commanded (Biale p.37). menstruation, sex, ritual life and education are something closely linked to the female gender.