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By Paul Johnson

A countrywide bestseller, this terrific 4000 yr survey covers not just Jewish heritage yet he effect of Jewish genius and mind's eye at the international. by way of the writer of Modern instances: the realm From the Twenties to the Eighties.

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On the other hand, he who does accept them (the Noachite laws) is everywhere called 'a resident stranger-convert' (ger-toshav), and he must accept (the Noachite commandments) for himself in the presence of three rabbis (chaverim). , to be converted), when twelve months have passed and he is not yet circumcised, is to be regarded as one of the nations:' At this point we must interrupt our quotation from the Mishneh Torah in order to clarify the last point made by Maimonides: This point is not really fully relevant to the problem with which we are primarily concerned, but unless it is completely understood it may later cause unnecessary complications in a polemic which is complicated enough as it is.

Should all the dwellers on earth, from the East to the West, other than ourselves descend into the pit of perdition and be an object of condemnation to all human beings if they do not believe in the Torah which was given as an inheritance only to the congregation of Jacob, especially since this is not at all something expressly stated in the Torah but rather is a tradition among the chosen people or is deduced by its sages from the principles of the Torah ... as Maimonides himself has stated in the ninth chapter, that the Noachite laws are all a tradition in our possession from Moses our teacher and that from the principles of the Torah it can be seen that the Noachites were given these commandments.

Thus miraculousness cannot decide the issue between them. We have stated that miraculousness is inherent in the Messianic doctrine even when it is reformulated in liberalistic, collective terms. Apart from the common-sensical argument already adduced to that effect, no better evidence can be added than that of Hermann Cohen, the man who was rightly described by Klatzkin as "a spiritual giant who guarded the inheritance of an impoverished generation"8-the liberal generation. In him, liberal theology, including the depersonalization of the Messiah, reached its grand consummation-and if it failed here it must be regarded as having failed in toto.

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