LEADER 03766nam 2200673Ia 450 001 9910459424003321 005 20200520144314.0 010 $a1-282-94887-3 010 $a9786612948879 010 $a90-04-18829-0 024 7 $a10.1163/ej.9789004187580.i-248 035 $a(CKB)2670000000054631 035 $a(EBL)593756 035 $a(OCoLC)700696876 035 $a(SSID)ssj0000430991 035 $a(PQKBManifestationID)11284881 035 $a(PQKBTitleCode)TC0000430991 035 $a(PQKBWorkID)10456587 035 $a(PQKB)11418852 035 $a(MiAaPQ)EBC593756 035 $a(OCoLC)693614964 035 $a(nllekb)BRILL9789004188297 035 $a(PPN)170723992 035 $a(Au-PeEL)EBL593756 035 $a(CaPaEBR)ebr10424617 035 $a(CaONFJC)MIL294887 035 $a(EXLCZ)992670000000054631 100 $a20100715d2010 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 10$aWhat is good, and what God demands$b[electronic resource] $enormative structures in tannaitic literature /$fby Tzvi Novick 210 $aLeiden ;$aBoston $cBrill$d2010 215 $a1 online resource (260 p.) 225 1 $aSupplements to the Journal for the study of Judaism ;$vv. 144 300 $aDescription based upon print version of record. 311 $a90-04-18758-8 320 $aIncludes bibliographical references (p. [217]-228) and an indexes. 327 $tPreliminary Material /$rT. Novick -- $tIntroduction /$rT. Novick -- $tChapter One. Categorical Oppositions /$rT. Novick -- $tChapter Two. Teleological Mitzvah /$rT. Novick -- $tChapter Three. Scripture And World: Between The Schools Of R. Akiva And R. Ishmael /$rT. Novick -- $tChapter Four. The Normative Realm As Mitzvah /$rT. Novick -- $tChapter Five. "One Need Not Scruple": Law As Intrusion /$rT. Novick -- $tChapter Six. Cautious Actors /$rT. Novick -- $tChapter Seven. Eager Observance /$rT. Novick -- $tChapter Eight. Exemplarity /$rT. Novick -- $tConclusion /$rT. Novick -- $tBibliography /$rT. Novick -- $tIndex Of Names /$rT. Novick -- $tIndex Of Sources /$rT. Novick. 330 $aThe normative rhetoric of tannaitic literature (the earliest extant corpus of rabbinic Judaism) is predominantly deontological. Prior scholarship on rabbinic supererogation, and on points of contact with Greco-Roman virtue discourse, has identified non-deontological aspects of tannaitic normativity. However, these two frameworks overlook precisely the productive intersection of deontological with non-deontological, the first because supererogation defines itself against obligation, and the second because the Greco-Roman comparate discourages serious treatment of law-like elements. This book addresses ways in which alternative normative forms entwine with the core deontological rhetoric of tannaitic literature. This perspective exposes, inter alia, echoes of the post-biblical wisdom tradition in tannaitic law, the rich polyvalence of the category mitzvah, and telling differences between the schools of Akiva and Ishmael. 410 0$aSupplements to the Journal for the study of Judaism ;$vv. 144. 606 $aRabbinical literature$xHistory and criticism 606 $aJewish law$xInterpretation and construction 606 $aTannaim 608 $aElectronic books. 615 0$aRabbinical literature$xHistory and criticism. 615 0$aJewish law$xInterpretation and construction. 615 0$aTannaim. 676 $a296.1/8 700 $aNovick$b Tzvi$0928589 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910459424003321 996 $aWhat is good, and what God demands$92086979 997 $aUNINA LEADER 00973nam a22002531i 4500 001 991002793019707536 005 20030903102825.0 008 030925s1909 it |||||||||||||||||ita 035 $ab12339222-39ule_inst 035 $aARCHE-038676$9ExL 040 $aBiblioteca Interfacoltà$bita$cA.t.i. Arché s.c.r.l. 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