 Susman first highlighted the significance and innovative impetus of Rosenzweig’s Star of Redemption in a review essay entitled “Der Exodus aus der Philosophie” (“The Exodus from Philosophy”) that appeared only months after the book’s publication. A month later, in a review of the book published in Der Jude (1922), she offered a more detailed discussion, which led to Rosenzweig’s enthusiastic response  (quoted above in Section 1).  Nine years later, in the wake of Rosenzweig’s death, Susman gave the first comprehensive account of Rosenzweig’s intellectual legacy (“Franz Rosenzweig”, 1930). Over two decades later, in Gestalten und Kreise, she revisited Rosenzweig’s life and thought as one of the great testimonies of Jewish history (GK 311). For Susman, Rosenzweig’s magnum opus is an avowal or profession (Bekenntnis, GK 296); it is more than mere knowledge (Erkenntnis). For Rosenzweig, the question of philosophy is no longer “what is?” but is instead that of the “whole, living and dying human” whose concern is: “Where is a truth that can redeem me?” (GK 298). The consternation this book produced was based, Susman observed, on the radical turn in thinking caused by the thinker’s return or teshuva (Umkehr, GK 302). It is the particular and creative combination of Jewish and German thought that gives rise to a new thinking that reimagines the project of philosophy at the interface of faith and knowledge as a task committed to attending to the existential exigencies of life.