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God alone is Being per se. Human becoming, which is posited as the infinite task of moral perfection by Cohen, is to lead to the unification (Einheit) of humankind in relation to God's Being as this singular ideal. 50 As such, it would seem that any individual people claiming for itself true Einzigkeit (singularity) would, in effect, be radically confusing human becoming with divine Being. Einheit (universal unity) is the true human goal from which no people should detour. Nevertheless, Cohen has an answer to this charge, and in it he shows himself to be a systematic theologian of remarkable philosophical power.

47, 198. 16. 73a. 17. See Scholem 1980, pp. 187ff. 18. 20b; also, Tishby 1957-61, vol. 2, pp. 3ff. 19. See Yevamot 60b-61a re Ezek. 31 (d. v. ) 20. See Scholem 1956, pp. 108ff. 21. See Palliere 1985, pp. 169-70, where Palliere reports the critique of the theology of R. 1865) made by Palliere's teacher and Luzzatto's younger colleague, R. Elijah Benamozegh (d. 1900) for its neglect. See also Novak, introduction to Palliere 1985, pp. x-xiv. 22. Berakhot 6a. See Kohut, Arukh Completum, vol. 3, p. v.

See Sanhedrin 44a re Josh. 11; Yevamot 47b. The erroneous custom of literally mourning an apostate Jew as dead is based on a famous corrupt reading of an halakhic text. See Mordecai: Moed Qatan, no. 896; Schreiber 1855, Yoreh Deah, no. 326. Cf. Rosh: Moed Qatan, chap. 3, no. 59 re R. Isaac of Vienna; Or Zarua: Hilkhot Ave/ut, no. 428. Designating an apostate Jew as dead was, however, a Karaite practice. , chap. 21), no. 14. 71. See Shevuot 39a. 72. See Yevamot 47a. 73. See Yevamot 24b. 74. See Novak 1983, pp.

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