support from a science and a philosophy (Chapters Four, Five, and Six) that accomplished the hierarchical classification of nature and of the social order. Nature and society arose from the complex to the simple, and conversely the many descended from the one. These represented the theological givens, sustained by the philosophical premises, of Judaism. The law constructed its propositions upon generalizations that pertained universally, 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 philosophical categorization and classification of the power of intentionality, shaded over into the consideration of classes of causation and responsibility in the Aristotelian manner from deliberate to inadvertent. But how does Judaism integrate into a coherent system its premises, the theological propositions, and its recurrent analytical protocols, the philosophical principles. The book sets forth the integrating conceptions in Chapters Seven and Eight. The philosophical and theological components are integrated in an encompassing composition.