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
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
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
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
, 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
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
“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
only honourable goal, freedom. This is what the Therapeutae obtain, livingalife 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