San FranciscoCalifornia(CA) Teubner, Soleil E. personal infomation and areas of practice

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• Soleil Teubner is a health care transactional and regulatory attorney and focuses primarily on representing hospitals, health systems, academic medical centers, medical groups and other health care and life sciences companies in connection with a broad variety of complex transactions, including mergers, acquisitions, joint ventures, and other affiliations.

  Soleil has worked with clients such as City of Hope, Dignity Health, Hoag Memorial Hospital Presbyterian, John Muir Health, and Stanford Hospital & Clinics and has substantial experience advising hospitals and health systems in structuring and implementing complex business transactions and hospital-physician alignment strategies, including with respect to California medical foundations and outpatient clinics, accountable care organizations, management services organizations, and other provider affiliation models.

  Soleil also has extensive experience advising health care and life sciences clients in connection with their ongoing business relationships, including with respect to hospital and outpatient clinic staffing and coverage, physician recruitment, corporate organizational and governance matters, electronic medical record and other e-health arrangements, HIPAA privacy matters, outsourcing arrangements, and various other provider contracting arrangements. She regularly advises clients regarding federal and state health care laws affecting health care and life sciences companies, including federal and state anti-kickback and self-referral (i.e., "Stark" and "Speier") laws, tax-exempt organization rules, and privacy and security laws.

  Soleil is a member of the American Health Lawyers Association and the California Society for Healthcare Attorneys.

• California

• University of California at Los Angeles School of Law, Los Angeles, California, 2004J.D. Pomona College, 2000B.A.Honors: cum laude

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If you're interested in the priority of the Mesopotamian flood story verses the one in Genesis then the answer is very clear. Most scholars believe the Genesis account was either composed or redacted around the time of the Babylonian exile in the 6th century BCE. Fundamentalist Christians who believe that "Moses" wrote Genesis date it to around the 15th century BCE. The oldest physical copies we have of Genesis are no older than the second century BCE.. . The epic of Gilgamesh evolved over time and most critics believe that the first versions (c1800 BCE) may have only contained a very short version of the flood story, if at all - we don't know for sure because we don't have any fragments of the final tablet of those early versions. The later Standard Babylonian version of the epic that was probably composed between the 13th and the 10th centuries BCE, although the oldest extant copies containing the flood story date to the 8th century BCE. However, these late versions of the epic borrow the flood story almost word for word from the epic of Atrahasis. We have copies of this epic that date to 1700 BCE, clearly predating even the ultra conservative estimates of the writing of Genesis. Moreover, exactly the same pattern of a story beginning with the creation of the world and humanity, and leading up to a universal flood is found in Atrahasis as well as the even more ancient Sumerian creation myth (sometimes called the "Eridu Genesis").. . Christians will always suggest that the large number of ancient flood stories proves that the flood must have actually happened. Besides the fact that, aside from fundamentalist Christians, every geologist, physicist, paleontologist, archaeologist, and marine scientist in the world will tell you that a global flood is physically impossible, this fails to account for the extremely close literary relationship between the Genesis and Mesopotamian flood stories. The parallels you have quoted are just a sampling. The simplest explanation is that the Jews borrowed the flood story from the Babylonians during the Babylonian exile and this would also explain many of the differences between the early chapters of Genesis and the Mesopotamian originals upon which they are based. Genesis turns these stories back against the implicit political, cultural and religious propaganda contained in the mythology of their political masters. The clearest example is probably the story of the city of Babel, but the wicked and "violent" civilization that God destroys in the flood is probably also a cipher for the Neo-Babylonian empire.

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