A Passover Haggadah: Go Forth and Learn by David Silber

By David Silber

Hebrew and English textual content with new statement and essays.

Rabbi Silber has given us books in a single: the Haggadah itself, in English and Hebrew, together with his seder remark and a set of essays that supply shut readings of the vintage biblical and rabbinic texts that tell Seder-night ritual and narration. either components paintings superbly jointly to light up the vital issues of Passover: peoplehood, Covenant, our courting to ritual, God’s presence in background, and different vital matters that resonate with us all. simply as midrash makes an attempt to bridge the space among old textual content and modern that means, Rabbi Silber’s Haggadah offers new assets of perception that deepen the Passover event for today’s readers.

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As said, Levinas sees this problem of mischaracterization not as a mere philosophical issue but as a philosophically social one. 41 Levinas stands as a Jew in a Greek house. Although he claimed that his philosophy was separate from his Jewish thought, his philosophy is betrayed by the shadows of that very Judaism. Lurking behind Levinas’ obsession with responsibility is an appropriation of one of the most important themes of the Prophetic and rabbinical movements in Judaism: social responsibility.

11 To speak with the expectation of being heard reveals the partnership of dialogue or conversation, where one’s posture defers to others. In this insight, one finds the dialogic transition from traditional epistemology to grammar. ”12 He explains that the method of grammar or speech proceeds very differently from the methods of epistemology, which he calls logical thinking. The difference between the old and the new, the “logical” and the “grammatical” thinking, does not lie in the fact that one is silent while the other is audible, but in the fact that the latter needs another person…In the old Philosophy, “thinking” means thinking for no one else and speaking to no one else…But “speaking” means speaking to some one and thinking for some one.

9 When something happens–such as God conversing with Abram–it exceeds all that has happened, which means that something novel is happening. God and Abram were having a conversation, a very exciting conversation, one in which everything in Abram’s life became unfixed. In hearing and saying new things, Abram felt as if he were doing something new. What God had to say exceeded everything that had ever been said to Abram. Abram’s feeling was one of excess–as if more was going on than just a conversation.

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