משנה: אֲבָל הַסְּכָכוֹת וְהַפְּרָעוֹת וּבֵית הַפְּרָס וְאֶרֶץ הָעַמִּים וְהַגּוֹלֵל וְהַדּוֹפֵק וּרְבִיעִית דָּם וָאֹהֶל וְרוֹבַע עֲצָמוֹת וְכֵלִים הַנּוֹגְעִים בַּמֵּת וִימֵי סְפוֹרוֹ וִימֵי גָמְרוֹ עַל אֵילוּ אֵין הַנָּזִיר מְגַלֵּחַ וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי וְאֵינוֹ סוֹתֵר אֶת הַקּוֹדְמִין הִתְחִיל מוֹנֶה מִיָּד וְקָרְבָּן אֵין לוֹ. בֶּאֱמֶת יְמֵי הַזָּב וְהַזָּבָה וִימֵי הֶסְגֵּירוֹ שֶׁלַּמְּצוֹרָע הֲרֵי אֵילּוּ עוֹלִין לוֹ. MISHNAH: But for overhanging branches136If the nazir walks under a tree under which a grave is suspected., or protuberances137Standing out from a building or a fence and it is suspected that a grave may be buried underneath., or broken fields138“The house of the broken-off piece” is a field which contained a grave ploughed under. Not only is the suspected place of the grave impure by biblical standards but the entire field is rabbinically impure since the plough might have caught a bone and transported it to another part of the field., or Gentile territory139Which is rabbinically impure even in the Holy Land., or the cave door, or its frame140גּוֹלֵל “the roller” is a large circular stone which closes the entrance to a burial cave. דּוֹפֵק “the knocker” is the frame which keeps the roller in place. The expressions were later transferred to burial in the earth, where “the roller” became the stone plate covering the grave and “the knocker” the stone frame on which it rests. Cf. Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Note 142., or a quartarius of blood141One-half of the amount which induces biblical impurity., or a tent142Everything inside a tent in which there is a corpse is impure (Numbers.19.14">Num. 19:14). The tent confines the impurity; outside of the tent everything is pure. The impurity of a person touching a tent (or a “roller” or a “knocker”) from the outside is purely rabbinical. But cf. Nazir 7:3:4" href="/Jerusalem_Talmud_Nazir.7.3.4">Note 164., or a quarter (qab) of bones141One-half of the amount which induces biblical impurity., or objects that touched the corpse143An object inside a tent in which there is a corpse is a source of original impurity. But an object touching a corpse under the open sky becomes impure in a derivative way. Anybody touching such an object becomes impure in a secondary way which in most cases is only rabbinical; cf. Demay 2:3, Note 137., or the days of his counting or his being absolute144This refers to the sufferer from skin disease. The nazir is enjoined from becoming impure by the impurity of the dead; in general, impurity generated by the nazir’s own body has no influence on his status as nazir. “The days of his counting” are the eight days which the healed sufferer from skin disease has to observe between the preliminary and the final expiation ceremonies. These days do not interfere with his status as nazir but they cannot count since he has to shave all his hair on the first and seventh days. “The days of his being absolute” is the time in which the sufferer is declared to be certainly impure. Then he is required not to shave his hair (Leviticus.13.45">Lev. 13:45); nevertheless, these days do not count towards the fulfillment of his vow., the nazir does not shave145If his impurity is caused by a corpse and either is rabbinical or questionable. but sprinkles on the third and seventh days146Numbers.19.12">Num. 19:12., does not disregard the preceding147The time he is in any state of impurity caused by the dead, whether rabbinical or questionable, cannot be counted towards fulfillment of his vow of nazir. But the preceding and following days count and after purification he simply completes the count; he does not start anew., starts counting immediately, and has no sacrifice. In truth148This expression is a label for an old, pre-Mishnaic, rule., the days of a male or female sufferer from flux149Leviticus.15">Lev. 15. As explained in Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Note 144, this impurity generated by the nazir’s own body has no influence on his state of nezirut. “The days of quarantine” are those in which the possible sufferer from skin disease is put under observation before his final status is determined (Leviticus.13.4">Lev. 13:4,Leviticus.13.5">5,Leviticus.13.21">21,Leviticus.13.26">26, Leviticus.13.31">31). and the days of quarantine of the sufferer from skin disease are counted for him.
הלכה: אֲבָל הַסְּכָכוֹת וְהַפְּרָעוֹת כול׳. בֵּנְתַייִם מָהוּ. רִבִּי יוֹחָנָן אָמַר. בֵּנְתַיִים לְהָקֵל. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בֵּנְתַיִים לְהַחֲמִיר. מָהוּ בֵּנְתַיִים. זֶה אֶבֶר מִן הַמֵּת וְאֶבֶר מִן הַחַי שֶׁאֵין עֲלֵיהֶן בָּשָׂר כְּרָאוּי. רִבִּי יוֹסֵי בָּעֵי. מְנַיִין עֶצֶם כִּשְׂעוֹרָה. לֹא מִן הָדֵין קִרְייָא אוֹ בְעֶצֶם אָדָם. הָכָא אַתְּ עֲבַד לָהּ כִּשְׂעוֹרָה. וְהָכָא אַתְּ עֲבַד לָהּ פָּחוֹת מִכִּשְׂעוֹרָה. תַּנֵּי רִבִּי שְׁמוּאֵל בַּר אֶבְדּוּמָא. בַּחֲלַל. כָּל־שֶׁהוּא חֲלַל. בַּחֲלַל. זֶה אֶבֶר מִן הַמֵּת וְאֶבֶר מִן הַחַי שֶׁאֵין עֲלֵיהֶם בָּשָׂר כְּרָאוּי. HALAKHAH: “But for overhanging branches, or protuberances,” etc. What is the status of the undistributed middle150Nazir 7:2:1" href="/Jerusalem_Talmud_Nazir.7.2.1">Mishnah 2 spells out for which biblical impurities the nazir has to shave; the implication is that for anything less he does not have to shave. Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Mishnah 3 has a list of rabbinic impurities for which the nazir does not have to shave; the implication is that for anything more he has to shave. We are left without instructions for cases which fall in between.? Rebbi Joḥanan said, the undistributed middle is judged leniently151Anything not covered by Nazir 7:2:1" href="/Jerusalem_Talmud_Nazir.7.2.1">Mishnah 2 is not biblical; the nazir is prevented from shaving.. Rebbi Simeon ben Laqish said, the undistributed middle is judged restrictively152Anything not exempted by Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Mishnah 3 requires shaving and a new start. The Nazir.53b">Babli, 53b, reports the same opinions, limited to the case taken here as illustration.. What is the undistributed middle? That is a limb from a corpse or a limb from a living body which is not sufficiently62“Sufficient flesh” is enough left on a limb connected to a living body that it could heal. covered by flesh153Mishnah Ahilut 1:8 spells out that such a limb induces impurity by touch or carrying but not in a tent.. Rebbi Yose asked154He questions R. Simeon ben Laqish’s position.: From where [do we infer that] a bone [induces impurity in the size of] a barley grain? Not from that verse, “or a person’s bone155Numbers.19.16">Num. 19:16. In Numbers.19.18">v. 18, only “bone” is mentioned but not “human”. This is interpreted in Sifry Num. #127,129 to cover bones coming from both living or dead persons; cf. Nazir.54a">Babli 54a, Numbers.19.16">Targum Pseudo-Jonathan Num. 19:16,Numbers.19.18">18.”? Here you require a barley grain, there you do not require a barley grain156For a bare bone, everybody agrees that a barley grain represents the minimum size which induces impurity. According to R. Simeon ben Laqish, a bone fragment with some flesh is not subject to a legal minimum.! Rebbi Samuel bar Eudaimon stated: “A slain one”, anything from a slain person157Without a minimum; Sifry Num. #127., that is a limb from a corpse or a limb from a living body which is not sufficiently covered by flesh.
אָמַר רִבִּי יוֹחָנָן. סְכָכוֹת וּפְרָעוֹת תּוֹרָה הֵן אֵצֶל תְּרוּמָה וְאֵין הַנָּזִיר מְגַלֵּחַ. רִבִּי יִרְמְיָה בָעֵי. אִם לִשְׂרוֹף. אֲפִילוּ עַל סְפֵק דִּבְרֵיהֶן שׂוֹרְפִין. אִם לִלְקוֹת. תַּנֵּי רִבִּי צַיידָנָייָה קוֹמֵי רִבִּי יִרְמְיָה וּפְלִיג עַל רִבִּי יִרְמְיָה. כָּל־טוּמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. וְכָל־טוּמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ אֵין חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. Rebbi Joḥanan said, overhanging branches and protuberances are biblical for heave158If heave was transported under overhanging branches or protuberances which might cover a grave, it becomes impure and forbidden as food; it must be burned. even though the nazir does not shave. Rebbi Jeremiah asked159Is there any practical difference whether the impurity imputed to the heave is biblical or rabbinical?, if to burn it, one burns even for a rabbinic doubt; maybe to whip160Implying that a person can be whipped for exposing heave to the impurity induced by overhanging branches or protuberances.? Rebbi [Yose]161Missing in the text; identified in Nazir 4" href="/Jerusalem_Talmud_Nazir.4">Halakhah 4 (Note 219). from Sidon stated before Rebbi Jeremiah and disgagrees with Rebbi Jeremiah: “For any impurity deriving from a corpse for which a nazir shaves one is guilty if entering the Sanctuary, but any impurity deriving from a corpse for which a nazir does not shave one is not guilty if entering the Sanctuary.162Nazir 7:4:1" href="/Jerusalem_Talmud_Nazir.7.4.1">Mishnah 4. If entering the Temple is not prosecutable, neither is exposing heave to this impurity.”
אָמַר רִבִּי יוֹחָנָן. רוֹבְדֵי אִילָן שֶׁיֵּשׁ בָּהֶן אַרְבָּעָה עַל אַרְבָּעָה הַנָּזִיר מְגַלֵּחַ. רִבִּי יוֹסֵי אָמַר רִבִּי יוֹחָנָן. יָדוֹ אַחַת בְּצַד זוֹ וְיָדוֹ אַחַת בְּרוֹבָד אֵין הַנָּזִיר מְגַלֵּחַ. רִבִּי יוֹסֵי בָּעֵי. אִם חוֹצֵץ הוּא בִּפְנֵי הַטּוּמְאָה יָחוֹץ בִּפְנֵי טַהֲרָה. אִם אֵינוֹ חוֹצֵץ בִּפְנֵי טוּמְאָה אַל יָחוֹץ בִּפְנֵי טַהֲרָה. אָמַר רִבִּי יוֹחָנָן. הַמֵּת בַּבַּיִת וְהַנָּזִיר תַּחַת הַמִּיטָּה נָזִיר מְגַלֵּחַ. כָּל־שֶׁכֵּן הַמֵּת תַּחַת הַמִּיטָּה וְהַנָּזִיר בַּבַּיִת אֵינוֹ מְגַלֵּחַ. אָמַר רִבִּי יוֹחָנָן. הַמֵּת וְהַנָּזִיר תַּחַת כַּרְעֵי הַמִּיטָּה תַּחַת מֵעֵי הַגָּמָל תַּחַת מֵעֵי הַ[מַּ]שְׁקוֹף תַּחַת מֶלְתָּרִיּוֹת אֵין הַנָּזִיר מְגַלֵּחַ. וְלֹא כָל־דָּבָר שֶׁנִּרְאֶה לְהָגֶן. שָׁמַע חִזְקִיָּה וְאָמַר. טִהֲרוּ מֵתִים. אָמַר רִבִּי יוֹחָנָן. הַמֵּת בַּבַּיִת וְהַנָּזִיר בִּטְרִיקְלִין הַנָּזִיר מְגַלֵּחַ. כָּל־שֶׁכֵּן הַמֵּת בִּטְרִיקְלִין וְהַנָּזִיר בַּבַּיִת שֶׁהַנָּזִיר מְגַלֵּחַ. רִבִּי מָנָא בָּעֵי. אִם אֹהֶל לָחוֹץ יְהֵא אֹהֶל לְהַמְּשִׁךְ. אִם אֵינוֹ אֹהֶל לְהַמְשִׁיךְ תִּיפְקַּע טוּמְאָה. אָמַר רִבִּי יוֹחָנָן. טוּמְאָה מֵחֲצִי כוֹתֶל וּלְחוּץ הַנָּזִיר מְגַלֵּחַ. אָמַר רִבִּי יֹאשִׁיָה. טוּמְאָה טְמוּנָה בַקַּרְקָעוֹ שֶׁלַּבַּיִת נָזִיר מְגַלֵּחַ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָה. רוֹב בִּנְייָנוֹ וְרוֹב מִינְייָנוֹ שֶׁלְּמֵת אֵין הַנָּזִיר מְגַלֵּחַ. Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves163If a tree has a thick crown which forms a roof over an area of at least 4 by 4 handbreadths so that the sky is not visible, and impurity derived from a corpse is under this roof; a nazir which passes under the tree is in a “tent” together with the impurity and has to shave.. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave164If the nazir stands outside the tree and only one of his hands is in the crown, he does not become impure by the “tent” formed by the tree. In general, the roof of a “tent” covering an impurity shields anything above it from impurity. The only exception is טוּמְאָה רְצוּצָה “squeezed impurity”: If the roof of the tent is less that a handbreadth above the impurity, it does not shield but the impurity rises up to the sky and below into the ground (Mishnah Ahilut 7:1, 14:7).. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity165This question is directed towards Mishnah Ahilut 6:1 which states that “humans and objects form tents to make impure but not to make pure.” In the Mishnah, R. Eliezer disagrees and holds that any roof which brings impurity shields everything above it from impurity. R. Yose notes that the position of R. Eliezer is the only rational one.. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves166Since a bed can be moved, it is an object and brings impurity, even if the nazir is more than one handbreadth below the bottom of the bed.. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave167Even if the bed is one handbreadth above the corpse it does not form a “tent” to protect the nazir. The ceiling of the room is the “tent” and everything below it is impure.? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame168Not in a room, and the frame is not holding bedding. This is a situation similar to that of standing under the gutters attached to a building., under the belly of a camel169A moving “tent” which only transmits rabbinic impurity., under the width of a gate, under the gutters170Greek μέλαθρον “roof-tree, beam, roof”., the nazir does not shave, nor for anything which is there for protection171But not for dwelling.. Ḥizqiah heard it and said, they purified the dead172Since Ḥizqiah was R. Joḥanan’s teacher, practice cannot follow R. Joḥanan.! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves173This now refers to Mishnah Ahilut 4:3: “If [impurity] was in the entrance with the door open, the house is pure; if it was in the house, everything in the house is impure, since it is the way of impurity to leave but not to enter.” If the dining hall had no windows (or its windows were narrow slits through which no corpse could be transported), so that the only way out was through the door of the anteroom, it is obvious that everybody in the anteroom was biblically impure if the corpse was in the dining hall. If the corpse was in the outer room, it still was on the same floor in the same building as the nazir, who would be made biblically impure by the “tent”, the ceiling of his room.. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear174As explained in the preceding Note, the second case is the more natural and should have been mentioned first. In the formulation given, should one not ask whether in the first case the nazir was not biblically impure since impurity is supposed to leave?! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves175This is a commentary on Mishnah Ahilut 6:3. If the wall of a house is rather thick and the “squeezed” impurity (Nazir 7:3:4" href="/Jerusalem_Talmud_Nazir.7.3.4">Note 165) is under the inner part of the wall, the house is impure but anybody standing on the roof is pure since the roof intercepts the impurity. But if the “squeezed” impurity (Nazir 7:3:4" href="/Jerusalem_Talmud_Nazir.7.3.4">Note 165) is under the outer part of the wall, the house is pure but anybody standing on the wall is impure since a roof does not intercept a “squeezed” impurity. R. Joḥanan asserts that this rule is biblical.. Rebbi Joshia said, if impurity is hidden in the ground176The definition of “squeezed” impurity. of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton177The spine and skull (assuming they do not amount to half a qab); cf. Nazir.53a">Babli 53a. or most of the bones178125 bones (assuming they do not amount to half a qab); Mishnah Ahilut 2:1..
בֶּאֱמֶת. דְּאָמַר רִבִּי אֱלִיעֶזֶר. כָּל־מָקוֹם שֶׁשָּׁנִינוּ. בֶּאֱמֶת. הֲלָכָה לְמֹשֶׁה מִסִּינַי. “In truth;” Rebbi Eliezer178aThis reading is found also in Sabbat 10:4 (12c, 1. 46). But in the other occurrences in the Yerushalmi, Sabbat 1 (3b 1. 69), Kilayim 2:1:9" href="/Jerusalem_Talmud_Kilayim.2.1.9">Kilaim 2:2 Note 36, Terumot 2:1:5" href="/Jerusalem_Talmud_Terumot.2.1.5">Terumot 2:1 Note 16, the name is "Eleazar" (Lazar). In the Babli the quote is anonymous in Sabbat 92b; it appears in the name of R. Eleazar in Baba mesi'a 60a. said that every place where they stated “in truth,” refers to practice going back to Moses on Mount Sinai.
יִפְּלוּ כִּי טָמֵא נִזְרוֹ. מִיכָּן שֶׁטְּמֵאִים נוֹפְלִין. וְיִסְתּוֹר. אֵין לָךְ סוֹתֵר אֶלָּא יְמֵי הַמֵּת בִּלְבַד. וְלֹא יַעֲלוּ. מָה אִם יָמִים שֶׁעוֹשִׂין מִשְׁכָּב וּמוֹשָׁב אַתְּ אוֹמֵר. עוֹלִין. יָמִים שֶׁאֵין עוֹשִׂין מִשְׁכָּב וּמוֹשָׁב אֵינוֹ דִין שֶׁיַּעֲלוּ. מַה חֲמִית מֵימַר שֶׁאֵין עוֹלִין. אֶמַר רִבִּי [] בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ. יָמִים שֶׁלְּגִידּוּל שִׂיעֵר עוֹלִין. יָמִים שׁלְּהַעֲבָרַת שִׂיעֵר אֵין עוֹלִין. עַד כְּדוֹן בִּימֵי סְפִירוֹ. בִּימֵי גְמָרוֹ. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. אַל נָא תְהִי כַמֵּת. מַה יְמֵי הַמֵּת אֵין עוֹלִין אַף יְמֵי הֶסְגֵּר אֵין עוֹלִין. חַד בֵּי רַב אָמַר הָדָא דְּרִבִּי יוֹחָנָן קוֹמֵי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְלֹא קִיבֵּל עֲלוֹי. אֲמַר לֵיהּ. הָכָא אַתְּ עֲבַד לָהּ הֶסְגֵּר. וְהָכָא אַתְּ עֲבַד לָהּ הֶחְלֵט. לֵית יְכִיל. דְּאָמַר רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. אַל נָא תְהִי כַמֵּת. תִּסָּגֵר. מַה יְמֵי הַמֵּת שִׁבְעָה. אַף יְמֵי הֶסְגֵּר שִׁבְעָה. “They shall fall away, for his vow of nazir is impure.179Numbers.6.12">Num. 6:12.” From here that the days of impurity fall away180The days of certified skin disease cannot count as days of nezirut even though the sufferer from skin disease is also required to let his hair grow.. Then should he invalidate181The Mishnah states that a nazir who develops skin disease simply waits until he is healed and then finishes his count. Why does he not start anew as in the case of impurity of the dead?? He invalidates only the days of [impurity of] the dead182The biblical law is quite clear that only the impurity of the dead makes him lose the earlier days of his count.. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted183Kelim 1:4" href="/Mishnah_Kelim.1.4">Mishnah Kelim 1:4 states that the impurity of the sufferer from skin disease is more severe than the impurity of the female sufferer from flux. For the latter, it is stated explicitly (Leviticus.15.26">Lev. 15:26) that any couch and any seat used by her becomes a source of original impurity. No direct biblical source exists for declaring the sufferer from skin disease to cause this kind of impurity; it is derived indirectly in Sifra Meṣora‘ Parashah 2(6). This derivation is accepted at face value by Maimonides both in his Kelim 1:4" href="/Mishnah_Kelim.1.4">Mishnah Commentary (Kelim 1:4) and in his Code (Turn‘at Ṣara‘at 10:11). The commentators of the Babli (Rashi, Pesaḥim 67b s. v. זב, Ravad, Commentary to Sifra) have difficulties in accepting the Sifra since it seems to contradict the Pesachim.67b">Babli Pesaḥim 67b, but a student of the Yerushalmi does not have to consider this, in particular since Ravad does not object to Maimonides’s ruling in his Code. For impurity there is no difference between a sufferer from skin disease in quarantine and one positively declared infirm (Megillah 1:5:1" href="/Jerusalem_Talmud_Megillah.1.5.1">Mishnah Megillah 1:7, Nega‘im 8:8).
The argument given here refers to Mishnah Nega‘im 14:2 which states that the healed sufferer from skin disease in his days of counting, between the preliminary and the definitive purification, is free from all severe impurities and does not cause more impurity than a dead reptile (the slightest of impurities, Kelim 1:1" href="/Mishnah_Kelim.1.1">Mishnah Kelim 1:1). It does not seem to make any sense to accept the days of the severely impure quarantined but not to accept the slightly impure counting sufferer from skin disease (cf. Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Note 144).! What did you see to say that they are not counted? Rebbi []184There are no sources which would permit filling in the lacuna. said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”185Numbers.6.5">Num. 6:5.. Days of hair growth are counted, days preparing for shaving186For the final purification of the sufferer from skin disease. are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse187Numbers.12.12">Num. 12:12, speaking of Miriam who was punished for calumniating Moses by becoming a clear sufferer from skin disease (Numbers.12.10">v. 10), not a case of quarantine..” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined188Numbers.12.14">Num. 12:14..” Just as the days of the dead are seven, so the days of quarantine are seven189While the case of Miriam was clearly not one of quarantine, the verse treats it as such by (1) calling her exclusion from the camp “quarantine” and (2) exempting her from the cleansing ritual which is required of the absolute sufferer but not the quarantined (Megillah 1:6:1" href="/Jerusalem_Talmud_Megillah.1.6.1">Mishnah Megillah 1:8, Nega‘im 8:8). The verse cannot be applied to the absolute sufferer..