Notes[ 15 ]private and public space in Roman Palestine, as well as the conjunction of resi-
dential and business space. See Baker, Rebuilding the House of Israel, 34 – 4.
1. For the argument that marriage, together with the establishment of one’s
own household, was a marker of adulthood in Greco-Roman society and among
Jews in Palestine, see Satlow, Jewish Marriage in Antiquity, 1 – 1.
. Anthropologists use the term “status” to indicate a position, while “role”
indicates the behaviors that are associated with that position. See Burton Pas-
ternak, Introduction to Kinship and Social Organization (Englewood Cliffs, N.J.:
Prentice-Hall, 19 6), 14 – 15.
3. Ralph Linton, The Study of Man, cited in Pasternak, Introduction to Kin-
ship, 14.
4. Linton, cited in Pasternak, Introduction to Kinship, 1 4.
5. For a full discussion of these systems, see Pasternak, Introduction to Kin-
ship, 19 – 138.
6. Such an analysis might be interesting. Rabbinic sources frequently por-
t ray rabbis add ressi ng t hei r st udent s a s “my son.” Rabbis a lso f requent ly add ress
women outside of their family as “my daughter,” often when those women come
to them for judgment or assistance. Wives, sometimes referred to in indirect
speech as “my house,” are also sometimes addressed directly as “my daugh-
ter.” One could certainly claim that the teacher – student relationship was seen
as analogous to a father – son relationship (see Daniel Boyarin, Carnal Israel
[Berkeley: Universit y of California Press, 1993 ], 6 – 1 ). We might argue that the
rabbis’ tendency to address women, both their own wives and nonrelatives, as
“my daughter” reflects the cultural belief that women were under the author-
ity of men and that men were expected to protect and guide women, even adult
women.
. Gen. 43 :.
8. Gen. :1. Note the ambiguity in the word “sister,” which Abraham must
modif y by explaining that Sarah is “my father’s daughter though not my moth-
er’s” to indicate that he and Sarah could indeed legitimately marry.
9. The term hoten appears in Ex. 3 : 1 et a l. T he ter m hotenet is used once in the
Hebrew Bible, Deut. :3. Hamot is the more frequently used term; see Ruth 1 : 14
et al. Hatan is used in Gen. 19 :1 et al. Kalla is used in Gen. 11 : 31.
3. The masculine yavam appears only once, in Deut. 5 i n t he Tora h’s d iscus-
sion of levirate. The feminine yevama is used in Deut. 5 and also appears in Ruth
1 , where it describes Ruth’s relationship to Orpah, the widow of her husband’s
brot her.
31. The compound term eshet ah (the wife of the brother) is used in discuss-
ing incest. This distinction reflects the language of the Torah and distinguishes
between a licit sexual relationship between a man and his brother’s wife, i.e.,
levirate, and an illicit relationship.
3. Gen. 11 : 31 et al. In some cases, grandsons are referred to as “sons” (Gen.
3: 1 ).
33. Aramaic words for grandfather and grandmother appear a few times in
the Bavli, in connection with inheritance (B. Yev. 38 a; B. BM 39 a; B. BB 15a – b ).
These words also mean “old man” and “old woman;” they can be identified as
familial terms only through context.
34. Lev. :.
35. Lev. 18 : 13 – 14 ; : 19.
36. See note 19 in this chapter.
3. Lev. 1:.