The sanctification of Israel, the people, endures [1] in the absence of thecult and [2] in alien, unclean territory and [3] whatever the source of thefood that Israel eats. Israel¹s sanctity is eternal, un-contingent,absolute. The sanctification that inheres in Israel, the people, transcendsthe Land and outlives the Temple and its cult. Since the sanctity of Israel,the people, persists beyond the Temple and outside of the Land, thatsanctity stands at a higher point in the hierarchy of domains of the holythat ascend from earth to heaven and from Man to God.That theological construction (Chapters One, Two and Three) gained supportfrom a science and a philosophy (Chapters Four, Five, and Six) thataccomplished the hierarchical classification of nature and of the socialorder. Nature and society arose from the complex to the simple, andconversely the many descended from the one. These represented thetheological givens, sustained by the philosophical premises, of Judaism. Thelaw constructed its propositions upon generalizations that pertaineduniversally, so bringing the Israelite norms into accord with natural law.This emerges in the way in which the law sorted out mixtures by their types,fully in line with the Stoic theory of mixtures. The philosophicalcategorization and classification of the power of intentionality, shadedover into the consideration of classes of causation and responsibility inthe Aristotelian manner from deliberate to inadvertent.But how does Judaism integrate into a coherent system its premises, thetheological propositions, and its recurrent analytical protocols, thephilosophical principles. The book sets forth the integrating conceptions inChapters Seven and Eight. The philosophical and theological components areintegrated in an encompassing composition.