أما عن حياتهم الطويلة كأُمَّةٍ ضاعت دولتُها، فليس فيها ما يدعو إلى الدهشة؛ إذ إنَّ اليهود قد عاشوا بمعزلٍ عن جميع الأُمَم حتى جلبوا على أنفسهم كراهية الجميع، و… - Benedictus de Spinoza

...Similarly, he [Hermann Cohen] states that Spinoza opposed rabbinical Judaism, especially its great concern with the ceremonial law, and that his sharp opposition had a certain salutary effect on the liberation of opinion; he notes without any disapproval that “modern Judaism” has freed itself from part of the ceremonial law; he fails to admit that modern Judaism is a synthesis between rabbinical Judaism and Spinoza.

men, in so far as they live in obedience to reason necessarily do only such things as are necessarily good for human nature, and consequently for each individual man.

Benedict Spinoza teaches: there is only one substance, and that is God. This one substance is infinite; it is absolute. All finite substances originate from it, are contained in it, arise out of it, are immersed in it; they have only a relative, transient, accidental existence. The absolute substance is revealed to us both in the form of infinite thought and in the form of infinite dimension. These two, infinite thought and infinite dimension, are the two attributes of the absolute substance. We recognize only these two attributes, but it is possible that God, the absolute substance, has other attributes that we do not know. "Non dico, me deum omnino cognoscere, sed me quaedam ejus attributa, non autem omnia, neque maximam intelligere partem." Only stupidity and malice could attach to this doctrine the epithet "atheistic." No one has ever spoken more sublimely of the Deity than Spinoza. Instead of saying that he denied God, one might say that he denied man. All finite things are to him only modi of the infinite substance. All finite things are contained in God; the human mind is but a light‑ray of infinite thought; the human body is but a particle of the infinite dimension. God is the infinite cause of both, of spirits and of bodies, natura naturans.