By David Silber
Hebrew and English textual content with new remark 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 suite of essays that offer shut readings of the vintage biblical and rabbinic texts that tell Seder-night ritual and narration. either components paintings fantastically jointly to light up the crucial topics of Passover: peoplehood, Covenant, our dating to ritual, God’s presence in historical past, and different vital concerns that resonate with us all. simply as midrash makes an attempt to bridge the distance among historic textual content and modern that means, Rabbi Silber’s Haggadah offers new resources of perception that deepen the Passover adventure for today’s readers.
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Additional info for A Passover Haggadah: Go Forth and Learn
Saadia considers it obligatory to reconcile his indubitable conclusion of reason with the Bible, and he does it by interpreting the text Àguratively. Moreover, he sees this reconciliation as required by the Bible itself, for we Ànd in the Bible the injunction not to depict God by any image, and not to compare Him to His creation. In that case, why does the Bible nevertheless have recourse to corporeal imagery? ”8 But it is possible to understand this injunction in different ways. According to Maimonides, these rabbinic words express the far-reaching difference between the understanding of the simple person and the philosopher.
God’s Positive Attributes and Conception of a Personal God In addition to the corporeal imagery of God we Ànd in the Bible positive attributes of another kind, attributes that conceive God as a personality acting from intentionality and will, namely the attributes Living, Powerful, Wise, and Willing. In Maimonides’s discussion of the divine attributes, he draws no distinction between these attributes and those which are grossly corporeal and anthropomorphic. In his view, only someone who does not understand the matter properly will treat the two differently.
Saadia’s rationalism does not believe in breaching the limits of experience and contemplating metaphysical truth. He only recognizes that experience points to a metaphysical reality of which we can know nothing. All philosophers agree on the crucial proposition that God is unknown. Nevertheless, they make a concerted effort to apprehend something of God’s metaphysical essence, as we shall see later. Saadia vehemently opposes this move. When he arrives at the uttermost limit of knowledge, he does not speculate further.