A People Apart: Chosenness and Ritual in Jewish by Daniel H. Frank

By Daniel H. Frank

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To Mend the World: Foundations of Future Jewish Thought. New York: Schocken. Gersonides. 1866. Milchamot ha-Shem. p. Ginzberg, Louis. 1909-38. The Legends of the Jews. 7 vols. Philadelphia: Jewish Publication Society of America. Hartman, David. 1985. A Living Covenant: The Innovative Spirit in Traditional Judaism. New York: Free Press. Hegel, Georg Wilhelm Friedrich. 1952. Phanomenologie des Geistes. Edited by J. Hoffmeister. Hamburg: Felix Meiner. Heidegger, Martin. 1961. An Introduction to Metaphysics.

41. Gittin 56b. 42. 14. Cf. Nachmanides' comment on Gen. 13. 43. Y. 4/10a; Lewin, Otzar ha-Geonim: Chagigah, nos. 67-69. 44. See Cohen 1972, pp. , citing a number of medieval Jewish rationalist theologians as precedents for this point. 45. 33; also, Novak 1983, pp. 280ff. 46. Note: "God and morality. Only these ends are absolute ends. Only they have value in themselves ... There cannot be, therefore, any other ends but these two, which are united in one end: God" (Cohen 1972, p. 353). See Cohen 1972, pp.

The Akedah commandment is the archetypal choq. 93 Whereas the mishpatim, qua universal order, function as the intelligible precondition or general antecedent of the covenantal edot, the chuqqim, qua divine fiat, function as their unintelligible precondition or singular divine antecedent. The chuqqim declare God's primal authority, which transcends both humanity in general and the specific history of the covenant with Israel. They declare that in the normative order of the cosmos, existence is prior to essence and that God is to be obeyed because "I am who I am" (ehyeh asher ehyeh) (Exod.

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