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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

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

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

In: Hakol Kol Yaakov
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

For many readers, the phrase “tree of life” will immediately evoke thoughts of the garden of Eden. Charles Echols has situated this tree for us among other life-giving trees and plants mentioned in a variety of ancient Near Eastern texts, and Amy Balogh has explored the iconographical context

In: The Tree of Life
Editor / Translator: Joan E. Taylor

“through a dearth of noble life-styles in the subjects they treat.” The use of the word ἐπιτήδευμα by Plato as “ways of living” ( Phaedr . 233d; Leg . 793d) would account for such translations, but for the meaning as “practice” see Plato, Leg . 711b, 918b. In Philo ἐπιτήδευμα appears as “practice

In: Philo of Alexandria: On the Contemplative Life
Editor / Translator: Joan E. Taylor

only honourable goal, freedom. This is what the Therapeutae obtain, living a life free from any hint of the shame of slavery; see §§ 70–72, where Philo applies the term “free” (ἐλεύθερος), to the Therapeutae three times. The problem with slavery is not that some slaves have bad masters; the problem

In: Philo of Alexandria: On the Contemplative Life

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
Author: Judith V. Stack

adjective tsaddiq plays a decisive role in designating those who lead a properly religious life. Being righteous is not viewed as the gift of God. Rather the righteous are those who practice the commandments. This is not to say that God does not give any help to the righteous…. This help however, is not

In: Metaphor and the Portrayal of the Cause(s) of Sin and Evil in the Gospel of Matthew