 In the second chapter of Jerusalem, this general account of language and its development figures prominently in an argument that Judaism is a form of supernatural legislation rather than revelation. By regarding language as primarily a living dialogue between persons, Judaism does not lose sight of its communicative function for the sake of thought. As a result, theory and speculation remain tied to historical practice and concrete action. Not coincidentally, the language of Judaism is primarily prescriptive rather than descriptive; even its written prescriptions are “largely incomprehensible without unwritten commentaries … transmitted by oral instruction.” Hence, the use of language in Judaism — its script and ceremonial laws — fends off the all too human tendency to idolize the language itself.