[ ]

,
Certainly, or let me say probably, no
Pharisee ever completely fulfilled all
the mitzvoth of the Torah; but I have
never come across any Pharisee who
was overwhelmed with despair on that
account.
R.T. Herford, Pharisaism and Paul, in:
Pharisaism

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.)R. Bultmann, Theologie des Neuen Testament, Tbingen 1965
, P. E. Tomson, Pauls Jewish Background in View of His Law

Teaching in 1 Corynthians 7, J. D. G. Dunn (ed.), Paul and the Mosaic Law, Tbingen
.1996, pp. 251270
, H. Hbner, Law in Pauls Thought, (translated by J. C. G. ,
,Greig,) Edinburgh 1984

( , , .)19-9
, () , (E. P. Sanders, Paul, the
,)Law, and the Jewish People, Philadelphia 1983 (Paul and the Jewish Law
,) Halakha in the letters of the Apostle to the Gentiles, Mineapolis 1990

82

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Jr., Louisville, Kentuck, 1993, Chapter 11, pp. 271288; T. R. Glover, Paul of Tarsus,
Edinburgh 1925, Chapter 4, pp. 7193; G. Boknkamm, Paul, translated by D. M. G.
Stalker, London 1975, Part 2, Chapter 1, pp. 109119

5
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S. Westerholm, Paul and the Law in Romans 911, in: J. D. G. Dunn (ed.),
;Paul and the Mosaic Law, Tbingen 1996, pp. 215238
(H. Raisanen, Faith, Works, and Election in Romans 9, in: Dunn
.)[ed.] ibid., pp. 239246

86

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.)Erfllung ,
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( , ,The law should be fulfilled :)1 ;100-93 M. Cranford,

The possibility of Perfect Obedience: Paul and an implied Premise in Galatians 3:10 and
5:3, Novum Testamentum, 36 (1994), pp. 242258

87

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[] ritual legislation, far from conflicting with ethics, is understood as :

serving as its vehicle. This is where Paulinism, today as always, becomes subjective and
therefore unjust, no matter how correct its judgment about the value of all particularistic
religious practices might be in principle (H. Cohen, Affinities between the philosophy
of Kant and Judaism, in: Reason and Hope selections from the Jewish Writings of
)Hermann Cohen, New York 1993, p. 79

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25

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167), Atlanta, Georgia 1989, esp. chap. 4: The conflict with Myth and Evil, pp. 5772

94

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Kluback, H. Cohen: The Challenge of a Religion of Reason (Brown Judaic Studies, 53),
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The inner transformation of man leads from the anonymous individual to :
the repentant I. This conception of the independent power of man achieved through
repentance is for Cohen the essence of Judaism and the point in which it differs radically
from Christianity. The inner transformation of man is effected in Judaism by man himself
without divine intervention, whereas in Christianity God participate in the ethical act that
( leads to the true I ;)71 ,

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correlation, this messianic future, are they anything else but methodological requirements
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