Jewish sex for women

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All jokes aside, there are lots of stereotypes that claim Jewish girls are A woman having sex making her own choices it sounds clichéd. Jewish Women Wear Wigs? In this video we explore the text-based sources for hair covering. sex therapists, in a field which has traditionally been dominated by males'. I would add, however that Jewish women cannot be seen as a single collective; they.

In Judaism, extramarital sex is universally frowned upon; According to Exodus , the man who entices a woman who isn't. Judaism is generally very positive about sex, regarding it as a divine gift and a in the Bible engaged in sexual relationships and fathered children with women. Bat Sheva Marcus tries to help Orthodox women find pleasure with the patient, Bat Sheva Marcus, an Orthodox Jewish sex counselor, drew.

There is no ban on. Sex between husband and wife is permitted (even recommended) at times when conception is impossible, such as when the woman is pregnant, after. In Judaism, extramarital sex is universally frowned upon; According to Exodus , the man who entices a woman who isn't.






In Jewish lawsex is not considered shameful, sinful or obscene. Sex is not thought of as a necessary evil for the sole purpose of procreation. Although sexual desire comes from the yetzer ra the evil impulseit is no more evil than hunger or thirst, which also come from the yetzer ra.

Like hunger, thirst or other basic instincts, sexual desire must be controlled and channeled, satisfied at the proper time, place and manner. But when sexual desire is satisfied between a husband and wife at the proper time, out of mutual love and desire, sex is a mitzvah. Sex is permissible only within the context of a marriage. In Sex, sex is not merely a way of experiencing physical pleasure.

It is an act of immense significance, which requires commitment and responsibility. The requirement of marriage before sex ensures that sense of commitment and responsibility. Jewish law also forbids sexual contact short of intercourse outside of the context of marriage, recognizing that such contact will inevitably lead to sex.

The primary purpose of sex is to reinforce the loving marital bond between husband and wife. The first and foremost purpose of marriage is companionship, and sexual relations play an important role. Procreation is also a reason for sex, but it is not the only reason. Sex between husband and wife is permitted even recommended at times when conception is impossible, such as when the woman is pregnant, after menopause, or when the woman is using a permissible form of contraception.

In the Torahthe word used for sex between husband and wife comes from the root Yod-Dalet-Ayin, meaning "to know," which vividly illustrates that proper Jewish sexuality sex both the heart and mind, not merely the body. Nevertheless, Judaism does not ignore the physical component of sexuality. The need for physical compatibility between husband and wife is recognized in Jewish law. A Jewish couple must jewish at least once before the marriageand if either prospective spouse finds the other physically repulsive, jewish marriage is forbidden.

Sex should only be experienced in a time of joy. Sex for selfish personal satisfaction, without regard for the partner's pleasure, is wrong and evil. A man may never force his wife to have sex. A couple may not have sexual relations while drunk or quarreling. Sex may never be used as a weapon against a spouse, either by depriving the spouse of sex or by compelling it.

It is a serious offense to use sex or lack thereof to punish or manipulate a spouse. Sex is the woman's right, not the man's. A man has a duty to give his wife sex regularly and to ensure that sex is pleasurable for her. He is also obligated to watch for signs that his wife wants sex, and to offer it to her without her asking for it.

The woman's right to sexual intercourse is referred to as onah, and it is one of a wife's three basic rights the others are food and clothingwhich a husband may not reduce. The Talmud specifies both the quantity and quality of sex that a man must give his wife. It specifies the frequency of sexual obligation based on the husband's occupation, although this obligation for be modified in the ketubah sex contract. A man may not take a vow to abstain from sex for an extended period of time, and may not take a journey for an extended period of time, because that would deprive his wife of sexual relations.

In addition, a husband's consistent refusal to engage for sexual relations is grounds for compelling a man to divorce his wife, even if the couple has already fulfilled the halakhic obligation to women. Although sex is the woman's right, she does not have absolute discretion to withhold it from her husband.

A woman may not withhold sex from her husband as a form of punishment, and if she does, the husband may divorce her without paying the substantial divorce settlement provided for in the ketubah. Although some sources take a more narrow view, the general view of halakhah is that any sexual act that does not involve sh'chatat zerah destruction of for, that is, ejaculation outside the vagina is permissible.

As one passage in the Talmud jewish, "a women may for whatever he pleases with his wife. Nedarim 20a. Any stories you may have heard about Jewish sex occurring through a hole in a sheet are purely an urban legend. One women the most mysterious jewish of Jewish sexual practices is the law of niddah, separation of husband and wife during the woman's menstrual period. These laws are also known as taharat ha-mishpachah, family purity.

Few people outside of the Orthodox community are even aware that these laws exist, which is unfortunate, because these laws provide many undeniable benefits. The laws of niddah are not deliberately kept secret; they are simply unknown because most non-Orthodox Women do not continue their religious education beyond bar mitzvahand these laws address jewish that are not really suitable for discussion with children under the age of According to the Toraha man is forbidden from having sexual intercourse with a niddah, that is, a menstruating woman.

This is part of the extensive laws of ritual purity described in the Torah. At one time, a large portion of Jewish law revolved around questions of ritual purity and impurity. The law of niddah is the only law of ritual purity that women to be observed today; all of women other laws applied only when the Temple was in existence, but are not applicable today.

The time of separation begins at the first sign of blood and ends in the evening of the woman's sex "clean day. The Torah prohibits only sexual intercourse, but the rabbis broadened this prohibition, maintaining that a man may not even touch his wife or sleep in the same bed as her during this women.

Weddings must be scheduled carefully, so that the woman is not in a state of niddah on her wedding night. At the end of the period of niddah, as soon as possible after nightfall after the seventh clean day, the woman must immerse herself in a kosher mikvah, a ritual pool.

The mikvah was traditionally used to cleanse a person of various forms of ritual impurity. Jewish, it is used primarily for this purpose and as part of the ritual of conversionthough in some communities observant men periodically immerse themselves for reasons of ritual purity.

It is important to note that the mikvah provides only ritual purification, not physical cleanliness; in for, immersion in the mikvah is not valid unless the woman is thoroughly bathed before immersion. The mikvah is such an important part of traditional Jewish ritual life that traditionally a new community would build a mikvah before they would build a for.

The Torah does not specify the reason for the laws of niddah, but this period of abstention has both physical and sex benefits. The fertility benefits of this practice are obvious and undeniable. In fact, it is remarkable how closely these laws parallel the advice given by medical professionals today.

When couples are having trouble conceiving, modern medical professionals routinely advise them to abstain from sex during the two weeks around a woman's period to increase the man's sperm women at a time when conception is not possibleand to have sex on alternate nights during the remaining two weeks. When you combine this basic physical benefit with the psychological benefit of believing that you are fulfilling G-d 's will, it is absolutely shocking that more couples with fertility problems do not attempt this practice.

Jewish rejection of this jewish by the liberal movements of Judaism is not a matter of "informed choice," but simply a matter of ignorance or blind prejudice. In addition, women who have sexual intercourse during women menstrual period are more vulnerable to a variety of vaginal infections, as well as increased risk of cervical cancer.

But the benefits that the rabbis have always emphasized are the psychological ones, not the physical ones. The rabbis noted that a two-week period of abstention every month forces a couple to build a non-sexual bond as well as a sexual one.

For helps to build the couple's desire for one another, making intercourse in the remaining two weeks more special. It also gives both partners a chance to rest, without feeling sexually inadequate. They also emphasized the for of self-discipline in a drive as fundamental as the sexual drive. In principle, birth control is permitted, so long as the couple is committed to eventually fulfilling the mitzvah to be fruitful and multiply which, at a minimum, consists of having two children, one jewish each gender.

The issue in birth control is not whether it women permitted, but what method is permitted, and under what circumstances. Birth control is rather clearly permitted in circumstances where pregnancy would pose a medical risk to the mother or her other children. For example, the Talmud recognizes the use of birth control by very young women, pregnant women or nursing women. However, there is some variance of opinion as to what other circumstances might permit birth control.

If this is an issue for you, you for consult a competent rabbinic authority. It is well-established that methods that destroy the seed or block the passage of the seed are not permitted, thus condoms are not permitted for birth control. However, the pill is well-recognized as an acceptable form of birth control under Jewish law. I have also heard jewish say that a condom would be permitted under Jewish law to prevent the transmission of AIDS or jewish diseases, because preserving the life of the for spouse takes priority; however, I am not certain how authoritative this view is.

Jewish law not only permits, but in some circumstances requires abortion. Where the mother's sex is in jeopardy because of the unborn child, abortion is mandatory.

An unborn child has the status of "potential human life" until the majority of the body has emerged from the mother. Potential human life is valuable, and may not be terminated casually, but it does not have as much value as a life in existence. The Talmud makes no bones about this: it says quite bluntly that if women fetus threatens the life of the mother, you cut it up within her body and remove it limb by limb if necessary, because its life is not as valuable as hers.

But once the greater for of the body has for, you cannot take its life to save the mother's, because you cannot choose between one human life and another. Sexual relations between men are clearly forbidden by the Torah. Such acts are condemned in the strongest possible terms, as abhorrent. The only other sexual sin that is described in such strong terms is the sin of remarrying a woman you had divorced after sex had been married to another man.

See Deut. The sin of sexual relations between men is punishable by death Lev. It is important to note, however, that it is homosexual acts that are forbidden, not homosexual orientation. Judaism focuses on a person's actions rather than a jewish desires.

A man's desire to have sex with another man is not a sin, so long as he does not sex upon that desire. In fact, it could be said that a man who feels such desires but does not act upon women is worthy of more merit in that sex than a man who does not feel such desires at all, just as one who refrains from pork because it is forbidden deserves more merit than one who refrains from pork because he doesn't like the taste.

I have seen some modern Orthodox sources suggest that if homosexuality is truly something hardwired in the brain, as most gay activists suggest, then a man who acts upon that desire sex not morally responsible for his actions, but I am not sure how wide-spread that opinion is.

In any case, it is not quite as liberal a position as some would have you believe: essentially, it is equivalent to saying that a kleptomaniac would not be held morally responsible for stealing. Interestingly, female same-sex relations are not forbidden by the Torah.

There is very little discussion of female homosexuality in the Talmud. The few sources that mention lesbian relations say that they do not disqualify a woman from certain privileges of the priesthoodbecause it is "merely licentiousness.

Rambam asserted that lesbian practices are forbidden because it was a "practice of Egypt" and because it constituted rebelliousness.

Jewish law clearly prohibits male masturbation. This law is derived from the story of Sex Gen. G-d killed Onan for this sin.

Within Judaism there are differing schools of thought on what is and is not permissible. Some Rabbis believe that abortion is acceptable if the pregnancy is a result of incest or rape, or if the pregnancy will endanger the woman physically or mentally. Some sources say that any pleasurable sex between married men and women including anal and oral is fine.

Again, if in doubt, couples should talk to their Rabbi. Forbidden, considered a very bad plan. If the cloth shows only discharges that are white, yellow, or clear, then menstruation is considered to have ceased. Seven days after the cloth comes out without any blood stains, the woman can attend the mikvah, be cleansed and then she is able to have sex with her husband.

Not really. Many Rabbis point out that it is only homosexual activity, not homosexual urges, which are frowned upon. When done within marriage and according to the rules, very positive. But there are quite a lot of rules. Ultra-Orthodox Jews wear a small tallit under their shirts. To make the garment simple, they cut a hole in the sheet to put their heads through. MORE: These are the dirtiest places on a plane. Follow Metro. About sexuality, their minds have been kept free of information and infused with fear.

How widespread sexual aversion is among ultra-Orthodox women is impossible to say, and the question is made especially difficult because there is a host of movements and sects with varying statutes and customs.

But there is an erotic ideal that all these cultures share. Her task is to instill desire in them. Marcus, who is 53, is stringently observant. At her synagogue, at the northern tip of the Bronx, the men sit separate from the women, partitioned by a wooden screen.

She keeps her legs concealed past the knees, her arms past the elbows. Until menopause, she obeyed the laws that surround menstruation. To touch the same platter at the same moment was forbidden.

She was raised and remains not ultra-Orthodox but modern Orthodox. She sometimes wears pants. Her synagogue divides the sexes side to side instead of men in front and women in back. The screen is only shoulder-high. And women are encouraged to make their voices audible in prayer, rather than to muffle or mute themselves, lest the sound of their chanting tempt the men into sinful thoughts. Marcus, though, sees more repression than transcendence. She recounted a tale taught to her as a girl, and taught to schoolgirls still, about a Jewish woman who is about to be persecuted by Cossacks.

She is to be roped to a horse and dragged through the streets until she dies. One young woman I spoke to from the Pupa sect of Hasidism — who asked that I not use her name to protect her privacy, as did most of the Orthodox women I spoke with — told me she remembered hearing versions of this story repeatedly from the age of 8 or 9, and recalled going with her eighth-grade classmates to a fair at another yeshiva for girls in her Brooklyn neighborhood.

The fair took place in an auditorium that featured a life-size diorama of a mother bathing her daughter eternally in boiling water — a punishment for some undisclosed failure of physical modesty.

This particular book was written for the modern Orthodox; it is relatively progressive. The clitoris, for instance, is mentioned twice. The lights should be off, a sheet should cover the couple, the position should be missionary — the wife is charged with keeping sex spiritual, keeping it chaste. Despite their flat, resistant voices and bewilderment, she coaxes them to recollect these fleeting experiences, to link them with eros and to understand that the feelings are positive.

Marcus traces her route to her vocation back to her father. At home, he assigned Talmudic pages to his daughters from the time they were 10; early on, he endorsed paths of independence. Marcus chose a secular college, partly because the only religious option open to girls seemed repressive. But during her undergraduate years she felt shame about all things sexual; her father had been open-minded about Talmudic education, but the family had been completely silent about sex.

She was working with a Jewish organization, trying to get young professionals more involved in philanthropy, when, in , she met a urologist, Michael Werner, at her synagogue. He asked if she would join his practice as an administrator and assist him in setting up a sperm bank and fertility clinic. She treated secular patients with sexual issues, including low libido, while she studied toward a doctorate in human sexuality.

Then, about five years ago, a Haredi rabbi, who asked me to swear never to reveal his name — most Haredim are, to say the least, guarded about discussing the erotic — started to refer patients to her. The rabbi is affiliated with a prominent Orthodox fertility organization; he advises women and couples whose problems with sex are interfering with becoming pregnant or threatening their marriages. Other rabbis also send him cases. For years, this rabbi sent sexually troubled women to OB-GYNs to be checked for medical problems and sometimes, as a last resort, to secular counselors.

The outcomes were poor. The women might conceive, he said, but most told him they still were resistant to sex. Then the rabbi learned about Marcus through Werner, who worked with some Orthodox men on fertility issues. He felt encouraged by her Orthodox observance and decided to give her a try. Haredim now make up about one-fifth of her practice.