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The teachers were Jews on the periphery who were assimilated and wanted to rediscover their identity.
Eugen *Rosenstock, a Jewish convert to Christianity, became Rosenzweig's closest friend.
Rosenstock, who would become an important nonconformist Protestant theologian, repeatedly urged him to abandon what he considered Rosenzweig's merely nominal Judaism and to convert.
It was not the books in themselves but rather the actual living encounter with other Jews that would create the opportunity to build Judaism.
In Rosenzweig's day, the dialogical method of learning was something novel, and at the universities it was completely absent. Practically, teaching now means being in interaction with the audience, certainly in informal adult education.
Although he disliked Rosenstock's continued attempts to convert him, the two remained in close contact.
Rosenzweig inherited from his friend the idea of revelation as "orientation" in life, and devoted his first Jewish theological essay (Atheistische Theologie) to the idea of revelation, which went beyond what Rosenstock wrote and debated with Buber.New light has now been shed on it by Rosenzweig's correspondence with Gritli Rosenstock, which will be discussed below.The Star of Redemption was written from August 23, 1918, to February 16, 1919, and published in 1921.After a few days he wrote his friends, "I shall remain a Jew." He then reshaped his life, rethought his identity, and devoted his further life to a sincere return to Judaism, moving from the periphery of Jewish life to its center.He developed a very close relationship with the philosopher Hermann *Cohen, who had retired from the University of Marburg and now taught at the Hochschule fuer die Wissenschaft des Judentums, the institution for adult Jewish education in Berlin.Cohen was of enormous importance for the young returning Jew, who saw in his teacher a great philosopher and someone who represented a source of Jewish tradition.Only in 1916 did Rosenzweig resume his lengthy theological correspondence with Rosenstock, after he had strengthened his renewed Jewish roots; in this correspondence with his friend he explained his new existential position.His father Georg financially supported many charity institutions, including the Jewish community, but the family's adherence to Judaism was minimal.In his youth, Franz came under the influence of his great-uncle, Adam Rosenzweig, a bachelor, an artist and a learned Jew, who lived in the Rosenzweig home and spent many hours with Franz.He left his converted friends for a few years and refrained from having any contact with them.In the same year, on Yom Kippur of 1913, he attended in Berlin the synagogue of Rabbi Petuchowski and felt a profound identification with the praying Jewish community.