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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
Author: Oded Zinger

hear what transpired in that court. Was the document that was considered a forgery in the Jewish court accepted by the Muslim court? We do not know. But because Bārra was perceived as “abandoning the living laws of God ”, she was deemed deserving of a ban ( ḥerem ) by the Jewish court. However, before

In: Language, Gender and Law in the Judaeo-Islamic Milieu
Author: Jonathan Vroom

themselves in Damascus. 11 These texts likely reflect an Essene community that was integrated into Judean life and spread across Palestine in groups called ‘camps’ ( מחנות ). 12 Unlike the S community, D depicts a non-celibate family setting, and unlike S, D contains sections of halakhah that addresses

In: The Authority of Law in the Hebrew Bible and Early Judaism
Author: Jonathan Vroom

“desperate illogicality.” 53 If the Chronicler’s interpretive efforts were truly motivated by the consistency requirement of the rule of law, he would not have left a text that threatens the possibility requirement. What distinguishes TS’s interpretive conflict-harmonizing is that, unlike 2 Chr 35:13 (as

In: The Authority of Law in the Hebrew Bible and Early Judaism