 Thus, in Jerusalem Mendelssohn stresses the ritual and performative character of language, thereby complementing his view of the inextricability of language and a reason that tempers speculation with common sense. The mature Mendelssohn, keenly aware of the perils of ostension in determining reference, tempers the claims of speculation with those of common sense and is more concerned with bridging theory and practice in the rites of language than in the claims of pure theory. Nor should it be forgotten that Mendelssohn’s recognition of language’s basically ritualistic and empathic character, as a springboard to reason, is rooted in what he regards as the possibilities of Judaism.