life in his nostrils; and the man became aliving 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
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
Rabbi Roth in all these ways I take as a mark of alife 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
happiness through livingalife 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
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, livinga
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
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
, 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
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
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