By Daniel H. Frank
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Extra resources for A People Apart: Chosenness and Ritual in Jewish Philosophical Thought
As THE ELECTION OF ISRAEL 23 such, there is a correlation between the way one views God's relationship with Israel as its elector and the way one views God's relationship with the rest of the world as its creator. " Inasmuch as he has in no way indicated that he advocates anything like natural law theory, one can only assume that he regards these Noahide commandments to be just as historically contingent as is the Torah given to Israel. Both are the product of God's revelation in history. The doctrine of the Noahide commandments indicates the belief that God has not left the rest of the world bereft of his guidance, even after his election of Israel.
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. Hence, Sartre speaks of the "the authentic Jew who thinks himself as a Jew because the Anti-Semite has put him in the situation of Jew" (Sartre 1965, p.
63 THE ELECTION OF ISRAEL 31 At this point, it is Cohen's Kantianism that forces him to make what must be considered a basic distortion of classical Jewish doctrine. For Cohen never rejects, or even criticizes, the fundamental Kantian principle that moral law is grounded in the autonomy of the rational will. 64 Unlike both the doctrine of revealed law and the idea of natural law, for Kant, and for Cohen along with him, morality is not one's becoming part of a higher order already real; rather it is one's rational will intending an ideal order of its own making, one that is yet to be.
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