Chapter 1 he is both homo religiosus and cognitive man but uniquely different from both (3) cognitive man

an looks at cosmos in order to comprehend and understand its features (5) that which cannot be subjected to law and principle is relegated to be considered as nothingness (5) search for the ordered and fixed in existence (6) revelation and disclosure (6) focuses on the revealed aspect of existence (9) Kant: bounds of space and time as the limits of comprehension (13) 2 approaches (18) try to understand reality, its essence and structure (18); comes at it blind, without ready-made formulae and structures to come at it with his a priori system/teaching; he is concerned not with the concrete, qualitative phenomena themselves but only with the relationship that prevails between them and his a priori, ideal constructs (18) like the ideal nature of mathematics; where can one find a perfect triangle in the real world (19) does not encounter any transcendence at all (41) religious man intrigued by the mystery and wants to emphasize it (7) comprehension of the orderonly intensifies and deepens the question and the problem (7) lawfulness is in itself the deepest of mysteries (7) concealment and hiding (8) astonishment is the ultimate goal (10) modoes not acknowledge any ontic monism (13) dissatisfied, unhappy with this world (13) the search for transcendence is transformed into an ethical principle (14-15) seeks to move beyond this world (15) sometimes with fasting/ascetism and other times with an extreme form of affirmation of this world longs for a refined and purified existence (16) fascination/repulsion are his two fundamental experiences= Otto (67) his will wanes to nothingness (78) Halakhic man (difference between he and religious man= they travel in opposite directions (40)) at the outset, devoid of any element of transcendence (17) orients himself to reality through a priori images of the world (17) with Torah in hand (19); comparing living spring to that idealized in the halakhic system (20) his deepest desire is not the realization of the Halakhah but rather the ideal construction which was given to him from Sinai, and this ideal construction exists forever (23) Sanhedrin 71a- there never was an e.g. idolatrous city

within his consciousness is the desire for eternity and the idea of everlasting life (40) strives to bring down Gods presence (45) like religious man, in that he is concerned with the norm (64) split between exalted nature of man and his lowly status is resolved with the third verse of law/Halakhah (69); repentance is the harmony (72) like cognitive man in that he is not a man of speech but rather of thought (86) virtue is knowledge= Socrates (89) no spiritual schizophrenia (93); synagogue not the be-all-and-end-all (94) 143 n. 5 the Akedah, 2 contradictory verses, with one that comes as a resolution the duality in the attitudes of cognitive man and homo religiosus is rooted in existence itself (9) the great contradiction of Maimonides (11) to know God as the ultimate goal when such cognition is indeed impossible (GTTP 1:59-60) 25- nazariteship 31- priest defiles for 7 32- typo- he who is holy A Subjective religiosity cannot endure (57) GTTP 1:59- poems 60- NBY not a fan of mystical intentions study leads to action (64) action as determining/implementing the halakhic norm 64- heavens declare the norm n. 80= freedom is in actualizing the norm, not creating it n. 84= pride is not root of all sin (contra Christian doctrine) 73- death from subject to object (Tolstoy) 83- physicist, Isaiah 28:10 Part 2 Halakhic man deficiency in creation is repaired through bringing the divine Presence down through the halakhah (108) realization of the Halakhah= contraction= holiness= creation (109) Religious Man repentance does not create anything new (113) miraculous notes all the things in Torah to teach practical lessons (100) Sanhedrin 65b- Book of Creation (101) Genesis Rabbah 1:12- someone thinks God used pre-existing materials man must create himself (109) repentance as self-creation (110) 2 aspects

a mere thought= not a wicked man (111) verbal as a form of atonement (112) desire to be a different person is the central motif of repentance (113) repentance separating out living aspects of past (115) tries to find the not-yet-created future (115) reign of the future over the past (117) repentance= true creation (123) Averroes= only universal active intellect is eternal (123) Magnus, Maimonides, and Aquinas disagree man as individual or as man-species, the choice is up to him (126) it is the man of God who strives for the former, pining after God (128) Gods grace needed to bestow prophecy (130) self-creation and self-renewal= prophecy (134)