MARC Record from marc_columbia

LEADER: 03513fam a2200421 a 4500
001 1964500
005 20220609040211.0
008 960904s1997 nju b 001 0 eng
010 $a 96041188
020 $a1568219768 (alk. paper)
035 $a(OCoLC)35521631
035 $a(OCoLC)ocm35521631
035 $9AMG7628CU
035 $a(NNC)1964500
035 $a1964500
040 $aDLC$cDLC$dNNC$dOrLoB-B
050 00 $aBM496.9.S95$bW45 1997
082 00 $a296.7/1$220
100 1 $aWeinstein, Sara.$0http://id.loc.gov/authorities/names/n96085657
245 10 $aPiety and fanaticism :$brabbinic criticism of religious stringency /$cSara Epstein Weinstein.
260 $aNorthvale, NJ :$bJason Aronson,$c1997.
263 $a9702
300 $axiii, 264 pages ;$c24 cm
336 $atext$btxt$2rdacontent
337 $aunmediated$bn$2rdamedia
504 $aIncludes bibliographical references and index.
505 00 $g1.$tThe Permissibility of Self-Imposed Religious Stringency --$g2.$tCriticism of Ascetic Behavior --$g3.$tThe Ascetic Woman (Ishah Perushah): Criticism of Super-erogatory Anguish in M. Sotah 3:4 --$g4.$tThe Wounds of the Separatists (Makot Perushim) --$g5.$tThe Foolish Pietist (Hasid Shoteh) --$g6.$tThe Commoner (Hedyot) --$g7.$tThe Issue of Arrogance (Yohara).
520 $aWithin traditional Judaism, religious piety and intensity, representing the earnest and passionate desire to serve God, is often expressed in both the strictest observance of halakhah, Jewish law, and in practices above and beyond the demands of the law.
520 8 $aThe second such behavior is termed "super-erogatory," meaning "going beyond what is commanded or required." While it is discussed often in the Talmud, there is little attention given in the secondary literature to the rabbis' critique of self-imposed religious stringency. Piety and Fanaticism Rabbinic Criticism of Religious Stringency opens a discussion of the Talmudic rabbis' views.
520 8 $aPiety and Fanaticism focuses its discussion on self-imposed stringency, which goes beyond the recommendations of a specific halakhic ruling, and evaluates the rabbis' decisions as to when super-erogation by an individual was generally permitted and when it was criticized. Also addressed is to what extent the rabbis' considered kavvana, or why an individual chose to take on a specific stringency, in their criticism of such behavior.
520 8 $aWeinstein considers the political and economic differences in Palestine and Babylon to explain differences in the rabbinic opinions of the Palestinian and Babylonian Talmuds. The historical development of Talmudic passages has been analyzed to discover the various layers of text and place them in proper historical context.
520 8 $aThe author also examines the relationship between Judaism and other religions of the Talmudic periodspecifically early Christianity, which venerated practices that were regarded as super-erogatory by Judaism.
650 0 $aSupererogation in rabbinical literature.$0http://id.loc.gov/authorities/subjects/sh95008917
650 0 $aRabbinical literature$xHistory and criticism.$0http://id.loc.gov/authorities/subjects/sh2008110327
650 0 $aAsceticism$xJudaism.$0http://id.loc.gov/authorities/subjects/sh85008547
650 0 $aFanaticism.$0http://id.loc.gov/authorities/subjects/sh85047091
650 0 $aJewish law$xInterpretation and construction.$0http://id.loc.gov/authorities/subjects/sh85070288
852 00 $bglx$hBM496.9.S95$iW45 1997