to the purity laws in Leviticus. Scholars such as Shaye Cohen propose that women were not quarantined in the Second Temple period since the evidence for their seclusion comes from a later time.14 There are, however, references to concerns about the purity of menstruants in several early texts (CD 5.7; Pss. Sol. 8:12; 11QT 48.14–17). Tal Ilan argues that the large numbers of rabbinic stories in which women ask sages for advice about menstrual purity indicate that the Pharisees and the rabbis were
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