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life in his nostrils; and the man became a living creature” (Gen 2:7). Other words that describe the animating spirit that defines life, ‮נשמה‬‎ and ‮רוח‬‎, likewise relate to respiration. The ‮מגוייד‬‎ and the ‮גוסס‬‎ mentioned in our Mishnah are nearly dead, but they are still breathing

Open Access
In: Hakol Kol Yaakov
Author: Susan Grossman

celebration of menses and immersion in the mikveh as a Jewish Our Bodies Ourselves , an affirmation of the wholeness of our bodies, created in God’s image and functioning according to God’s will, with the generative potential that enables us to be partners with God in creating life. 8 Some Jewish

Open Access
In: Hakol Kol Yaakov
Authors: Elliot N. Dorff and Marc Gary

Rabbi Roth in all these ways I take as a mark of a life well lived, for Rabbi Roth has modeled for two generations what it should mean to be a teacher, a rabbi, and a Jew. I treasure his deep learning and analytic mind, his remarkable teaching ability, his devotion to the Jewish tradition, his

Open Access
In: Hakol Kol Yaakov

happiness through living a life in which human potential is realized. This flourishing is accomplished through the perfection of character and virtuous living, by exercising the human capacity for reason, guiding oneself by reason, and engaging in activities that actualize the virtues of the rational soul

In: Intention in Talmudic Law
Authors: Joseph Scales and Cat Quine

Jannaeus’ choice. 14 Baltrusch, “Königin Salome Alexandra,” 164; and Sievers, “Role of Women,” 136, suggest that this explains both her ascension and connection with the Pharisees. 15 Cf. the younger brother of Jannaeus choosing a private life (ἀπραγµόνως ζῆν) in Ant . 13.323. Evidently, living a

In: Journal of Ancient Judaism

monograph, Michael Tuval extensively argues that Josephus’s education and life in Jerusalem and the Galilee centered around the temple and his status within it as a priest, not around the Torah and its laws. In this respect, Josephus was rather representative of the Judaism practiced in the land of Israel

In: Journal of Ancient Judaism

instance, the “multi-locationality” of diaspora experience or perceptions of the “multi-placedness of ‘home’” among diasporans. 1 Thus, the study of diaspora requires attention to complex notions of belonging. To what places and communities do those living in a diaspora think that they belong? How are

In: Journal of Ancient Judaism
Author: David Katzin

, through his spirit, who determines one’s steps/path/way. 55 This sentiment is evidenced in 1QH a VII (= XV ):25–26 “And how can dust direct its steps? You have fashioned the spirit and have organized its task. From you comes the path of every living being.” We find a further statement of this in 1QH a

In: Journal of Ancient Judaism

culture—not as a radical, externally motivated departure. It can be understood as a variation on the practice of pseudonymous attribution: Ben Sira is attributing his collected wisdom to himself as its exemplary tradent so that his name becomes one of the celebrated ones in the ongoing story of Israel

In: Sirach and Its Contexts

women seem good, but the wise person perceives that only Woman Wisdom’s offer is truly good, leading to life (9:6), while Woman Folly’s offer merely appears good. She is, in fact, a counterfeit leading to death (9:18; cf. 14:12; 16:25). 7 One important pedagogical advantage of this construct is

In: Sirach and Its Contexts