By Daniel H. Frank
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Extra resources for A People Apart: Chosenness and Ritual in Jewish Philosophical Thought
23. See the extensive treatment of this whole topic in Novak 1983. 24. 1. 25. See Kaplan 1957, pp. 180-81. 26. See Darwin 1958, intro. 27. This comes out even in the works of theologians who make the Holocaust the central event of their theology. , Fackenheim 1970, p. 81; Fackenheim 1982, pp. ; Cohen 1981, pp. 10-11. 42 DAVID NOVAK 28. Originally published as Reflexions sur la Question Juive. However, the English translator has captured Sartre's argument quite well in the very syntax of his English title, Anti-Semite-and Jew.
90 The covenant presupposes humanity. Since a presupposition is a condition, and not a ground, the edot, therefore, transcend the mishpatim in intensity and detail. They are not reducible to them as parts to a larger whole, nor are the mishpatim simply the means to the edot as ends. The edot are the modes of Israel's active, responsive experience of God's elective and ongoing love for her in the covenant. Thus, the edot are intercovenantal, involving the collective relationship of Israel with the Lord and simultaneously with each other.
74. See Novak 1983, pp. 407ff. 75. Thus the famous midrash (Sifrei: Devarim, no. 343; Avodah Zarah 2b), which has God offering the Torah to the Gentiles, when carefully read, actually teaches that their rejection of the Torah is entailed by their prior rejection of the Noahide prohibitions of murder, incest, and theft. 76. See Novak 1974-76, vol. 2, pp. 15ff. 77. See Novak 1975, pp. ; also, Novak 1989, pp. 152ff. 78. See Kant 1929, B234ff. 79. See Kant 1929, B33, B72, B100, B266. 80. See Novak 1989, pp.