Clifford Geertz, Negara: The Theater State in Nineteenth-Century Bali (Princeton: Princeton University Press, 1980), 136.

Clifford Geertz, Negara: The Theater State in Nineteenth-Century Bali (Princeton: Princeton University Press, 1980), 136.)| false
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Levinson, “Post-Classical Narratology,” 82.

Levinson, “Post-Classical Narratology,” 82.)| false
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See Virginia Burrus, Begotten Not Made: Conceiving Manhood in Late Antiquity (Stanford: Stanford University Press, 2000).

See Virginia Burrus, Begotten Not Made: Conceiving Manhood in Late Antiquity (Stanford: Stanford University Press, 2000).)| false
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See Mark Masterson, “Studies in Ancient Masculinity,” in A Companion to Greek and Roman Sexualities, ed. Thomas K. Hubbard (Oxford: Blackwell, 2014), 18-28. I have to mention here that Daniel Boyarin in chapters 2-4 of Unheroic Conduct, which address rabbinic literature and rabbinic ideas about Torah study, advances a thesis very much like mine, although he stresses more rabbinic self-positioning in contrast to Roman ideals of masculinity rather than in contrast to other internal, Jewish concepts of masculinity. My work is therefore a continuation and further development of Boyarin’s thesis.

See Mark Masterson, “Studies in Ancient Masculinity,” in A Companion to Greek and Roman Sexualities, ed. Thomas K. Hubbard (Oxford: Blackwell, 2014), 18-28. I have to mention here that Daniel Boyarin in chapters 2-4 of Unheroic Conduct, which address rabbinic literature and rabbinic ideas about Torah study, advances a thesis very much like mine, although he stresses more rabbinic self-positioning in contrast to Roman ideals of masculinity rather than in contrast to other internal, Jewish concepts of masculinity. My work is therefore a continuation and further development of Boyarin’s thesis.)| false
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See Lee I. Levine, “The Sages and the Synagogue in Late Antiquity: The Evidence of the Galilee,” The Galilee in Late Antiquity, ed. Lee I. Levine (New York: Jewish Theological Seminary of America, 1992), 201-22, esp. 206-7.

See Lee I. Levine, “The Sages and the Synagogue in Late Antiquity: The Evidence of the Galilee,” The Galilee in Late Antiquity, ed. Lee I. Levine (New York: Jewish Theological Seminary of America, 1992), 201-22, esp. 206-7.)| false
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See Daniel Boyarin, Carnal Israel: Reading Sex in Talmudic Culture (Berkeley: University of California Press, 1993), 187-88 and see Galit Hasan-Rokem, “Rabbi Meir, The Illuminated and Illuminating,” Current Trends in the Study of Midrash, ed. Carol Bakhos JSJSup 106 (Leiden: Brill, 2006), 227-43, esp. 236.

See Daniel Boyarin, Carnal Israel: Reading Sex in Talmudic Culture (Berkeley: University of California Press, 1993), 187-88 and see Galit Hasan-Rokem, “Rabbi Meir, The Illuminated and Illuminating,” Current Trends in the Study of Midrash, ed. Carol Bakhos JSJSup 106 (Leiden: Brill, 2006), 227-43, esp. 236.)| false
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See Shmuel Safrai, In the Days of the Temple and in the Days of the Mishnah: Studies in the History of Israel (Jerusalem: Magnes, 1994), 159-68 [Hebrew]. See also Bernadette J. Brooten, Women Leaders in the Ancient Synagogue: Inscriptional Evidence and Background Issues (Missoula, mt: Scholars Press, 1982), 35-40, 57-94, 139-41 and cf. the skeptical view of Chad Spiegel, “Reconsidering the Question of Separate Seating in Ancient Synagogues,” jjs 63 (2012): 62-83, esp. 73-74, of whose arguments I am not fully convinced.

See Shmuel Safrai, In the Days of the Temple and in the Days of the Mishnah: Studies in the History of Israel (Jerusalem: Magnes, 1994), 159-68 [Hebrew]. See also Bernadette J. Brooten, Women Leaders in the Ancient Synagogue: Inscriptional Evidence and Background Issues (Missoula, mt: Scholars Press, 1982), 35-40, 57-94, 139-41 and cf. the skeptical view of Chad Spiegel, “Reconsidering the Question of Separate Seating in Ancient Synagogues,” jjs 63 (2012): 62-83, esp. 73-74, of whose arguments I am not fully convinced.)| false
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See Hasan-Rokem, “Rabbi Meir,” 237-38.

See Hasan-Rokem, “Rabbi Meir,” 237-38.)| false
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See Hasan-Rokem, “Rabbi Meir,” 238.

See Hasan-Rokem, “Rabbi Meir,” 238.)| false
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See Boyarin, Carnal Israel, 65-66.

See Boyarin, Carnal Israel, 65-66.)| false
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See Frank W. Nicolson, “The Saliva Superstition in Classical Literature,” HSP 8 (1897): 2-40, esp. 24. Leor Halevi, Muhammad’s Grave: Death Rites and the Making of Islamic Society (New York: Columbia University Press, 2007), 111, 290 n.105; Karl Krumbacher, ed., Der heilige Georg in der griechischen Überlieferung (Munich: Verlag der Königlich Bayerischen Akademie der Wissenschaften, 1911), 10 (line 15) and 24 (line 30). All these cases have been comparatively studied by Adam Bursi, Holy Spit and Magic Spells: Religion, Magic, and the Body in Late Ancient Judaism, Christianity, and Islam (PhD diss., Cornell University, 2015), 103-78. I thank him for sharing with me his work before it was submitted.

See Frank W. Nicolson, “The Saliva Superstition in Classical Literature,” HSP 8 (1897): 2-40, esp. 24. Leor Halevi, Muhammad’s Grave: Death Rites and the Making of Islamic Society (New York: Columbia University Press, 2007), 111, 290 n.105; Karl Krumbacher, ed., Der heilige Georg in der griechischen Überlieferung (Munich: Verlag der Königlich Bayerischen Akademie der Wissenschaften, 1911), 10 (line 15) and 24 (line 30). All these cases have been comparatively studied by Adam Bursi, Holy Spit and Magic Spells: Religion, Magic, and the Body in Late Ancient Judaism, Christianity, and Islam (PhD diss., Cornell University, 2015), 103-78. I thank him for sharing with me his work before it was submitted.)| false
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See Hasan-Rokem, Tales, 74-75.

See Hasan-Rokem, Tales, 74-75.)| false
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See Ido Hevroni, “The Midrash as Marriage Guide,” Azure 29 (2007): 103-20, esp. 111-12.

See Ido Hevroni, “The Midrash as Marriage Guide,” Azure 29 (2007): 103-20, esp. 111-12.)| false
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See Benovitz, Kol nidre, 152-53.

See Benovitz, Kol nidre, 152-53.)| false
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See Hershler, The Babylonian Talmud, 2:172-73.

See Hershler, The Babylonian Talmud, 2:172-73.)| false
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For the textual version see Hershler, The Babylonian Talmud, 2:172.

For the textual version see Hershler, The Babylonian Talmud, 2:172.)| false
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See William Hansen, Anthology of Ancient Greek Popular Literature (Bloomington: Indiana University Press, 1998), 107-10.

See William Hansen, Anthology of Ancient Greek Popular Literature (Bloomington: Indiana University Press, 1998), 107-10.)| false
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As proposed by Stein, “The Untamable Stew,” 250. The lamp has a certain sexual connotation. Indeed, the translation of “gourds” to “lamps” expresses somewhat the mood of the woman, probably feeling deprived of her husband’s love. Interestingly, lamps appear in the story from the Palestinian Talmud, too; see Stein, “The Untamable Stew,” nn. 34-36 and Hasan-Rokem, “Rabbi Meir.”

As proposed by Stein, “The Untamable Stew,” 250. The lamp has a certain sexual connotation. Indeed, the translation of “gourds” to “lamps” expresses somewhat the mood of the woman, probably feeling deprived of her husband’s love. Interestingly, lamps appear in the story from the Palestinian Talmud, too; see Stein, “The Untamable Stew,” nn. 34-36 and Hasan-Rokem, “Rabbi Meir.”)| false
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See Carlin A. Barton, The Sorrows of the Ancient Romans: The Gladiator and the Monster (Princeton: Princeton University Press, 1995), 168-72.

See Carlin A. Barton, The Sorrows of the Ancient Romans: The Gladiator and the Monster (Princeton: Princeton University Press, 1995), 168-72.)| false
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See Victor Turner, The Ritual Process: Structure and Antistructure (Ithaca: Cornell University Press, 1977), 94-203.

See Victor Turner, The Ritual Process: Structure and Antistructure (Ithaca: Cornell University Press, 1977), 94-203.)| false
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I follow in this Ilan, “The Joke,” 75.

I follow in this Ilan, “The Joke,” 75.)| false
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Stein, “The Untamable Stew,” 252.

Stein, “The Untamable Stew,” 252.)| false
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See Masterson, “Studies of Ancient Masculinity,” 28.

See Masterson, “Studies of Ancient Masculinity,” 28.)| false
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See Masterson, “Studies of Ancient Masculinity,” 22. Mark D. Stansbury-O’Donnell, “Desirability and the Body,” in Companion, 31-53 argues that virtus designates manhood or manliness as aggressive courage in martial endeavor; see also Boyarin, Unheroic Conduct, 94-99.

See Masterson, “Studies of Ancient Masculinity,” 22. Mark D. Stansbury-O’Donnell, “Desirability and the Body,” in Companion, 31-53 argues that virtus designates manhood or manliness as aggressive courage in martial endeavor; see also Boyarin, Unheroic Conduct, 94-99.)| false
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