By Norman A. editor Stillman
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Extra resources for AJS Review (The Journal of the Association for Jewish Studies), Vol 19 No. 2 1994
When he does so, the angels immerse themselves in rivers of fire. Rather, [those who immerseare] the angels who are appointedover the laborof the world and descend every day to bring peace to the world-when the time comes for song, they go up to the firmamentandbecauseof the smellof human beings who are bornof woman,possessorsof impurity,possessorsof flux and filth, they bathe themselvesin fire and cleanse and purifyand lustrate. . themselvesin fire until they make themselvesholy, and they becomelike the ministeringangels of the upperfirmament['arevotraqia'].
22 20. The Mishneh Torah, however, only mentions charactertraits. , Tradition and Transition: Essays Presented to Chief Rabbi SirtImmanuel Jakobovits (London: Jews College, 1986), pp. 321-324. 21. Hannah Kasher argues this point in her forthcoming study. " The term 'elav, however, does not appear in most of the manuscripts, though it appears in almost all of the printed versions. A similar phrase occurs in Laws of Slaves 9:8, where we are commanded to act mercifully with heathen slaves in accordance with the just laws of the Torah.
B. Mes. 83a-85a, on which see Daniel Boyarin, "Literary Fat Rabbis: On the Origins of the Grotesque Body," Journal of the History of Sexuality 1 (1991): 551-584. 160 MICHAELD. SWARTZ NataninterpretsExodus24:16 to meanthatthe cloudcoveredMosesat Sinai in order to purge food and drink from his bowels "to make him like the It is a matterof debate,in b. 116 Visitors likewise do not eat, but, like Moses and Aaronaccordingto b. Ber. "8This idea may bearon the special of breadfoundin some of ourrituals.
AJS Review (The Journal of the Association for Jewish Studies), Vol 19 No. 2 1994 by Norman A. editor Stillman