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      II, 5 What it Means that Love as Pure Giving is Impossible

      II, 5.1 Jewish Altruism seeks to give the Pure Gift

      II, 5.2 Which can be Traumatic and Joyful Folly at Once

      II, 5.3 The Pure Gift of Giving our Time is Impossible

      II, 5.4 As is the Pure Gift of Giving our Life

      II, 5.5 As is the Pure Gift of Giving our Death

      II, 5.6 How Derrida does not Catch Up with Kierkegaard

      II, 5.7 And How Levinas Deconstructs Derrida

      II, 5.8 With a Justice of the Third Beyond Deconstructive Justice

      II, 5.9 So that the Impossible Pure Giving is not Necessary

      II, 6 How Kierkegaard might Deconstruct Derrida

      II, 6.1 Who Deconstructs him by Ignoring Agape

      II, 6.2 Which Hates Preferential Love

      II, 6.3 In Order to Absolutely Love the Absolute

      II, 6.4 And then Relatively Love the Relative

      II, 6.5 That he Loves a Self-Love that is not Pure

      II, 6.6 In Primarily Loving all Others and Secondarily his Own

      II, 6.7 Because Unlike Abraham God did Sacrifice his Son

      II, 6.8 Out of Love for Us

      II, 6.9 Which Gives us a Pure Love that is Possible

      II, 7 Derrida’s Praeparatio Evangelica

      II, 7.1 With a Messianicity without the Messiah

      II, 7.2 With a Responsibility without Celibacy

      II, 7.3 With a Postmodernity without Modernity

      II, 7.4 With a Spirituality without Organized Religion

      II, 7.5 With a Logic of Mixed Opposites without Exclusive Opposites

      II, 7.6 With the Sacrifice of Economy without Heavenly Reward

      II, 7.7 With a Just War Politics without Non-Resistance

      II, 7.8 With a Psychology of Loving ours Without Loving All

      II, 7.9 With a Metaphysical Rescue of my Cat but not all Flesh

      II, 8 Levinas’ Praeparatio Evangelica

      II, 8.1 With the Third Without the Trinity

      II, 8.2 With the Wisdom of Love Without The Love of Wisdom

      II, 8.3 With a Postmodernity Without Modernity

      II, 8.4 With a Holiness Without the Sacred

      II, 8.5 With an Ethics Without Ontology

      II, 8.6 With an Authority Without Force

      II, 8.7 With a Peace Without Price

      II, 8.8 With a Manifestation of Infinity Without Manifestation

      II, 8.9 With a Transcendence Without Imminence

      II, 9 Levinas and Derrida Enlighten Us Concerning Agape

      II, 9.1 For Levinas Loves the Jewish Love of Hesed and Ahava

      II, 9.2 And Expresses its Beauty, Goodness, Truth and Holiness.

      II, 9.3 And Derrida’s Aporia Reveals the Mystery of Revelation.

      II, 9.4 And Redoes the Approach to Western Philosophy.

      II, 9.5 So even though Derrida and Levinas have a Messianicity.

      II, 9.6 Without Jesus, the Messiah, and his Agape.

      II, 9.7 Their Hesed and Ahava Prepares for that Agape.

      II, 9.8 So that God can be Agapeic Hesed and Ahava.

      II, 9.9 And we can have Gratitude for the Salvation of All.

      III, 1 Glueck’s Treatment of Hesed as Mutual Love

      III, 1.1 Hesed as Secular, Religious and Divine Conduct

      III, 1.2 A Secular Covenant Bond with Lasting Loyalty

      III, 1.3 A Religious Bond with Justice and Law

      III, 1.4 Hesed as Divine Conduct with Nine New Traits

      III, 1.5 The Hesed of the David Promise

      III, 1.6 The Trusting Faith and Mercy of Davidic Hesed

      III, 1.7 And Its Peace for those who Fear the Lord

      III, 1.8 God’s Hesed gives the Hasadim Knowledge and Confidence

      III, 1.9 For Even though He Punishes there is Salvation

      III, 2 Correcting Glueck’s Understanding of Hesed

      III, 2.1 Masing Rejects the Pattern of Mutual Reciprocity

      III, 2.2 Masing Rejects Glueck’s Universal Hesed

      III, 2.3 Masing Questions the Idea of a Davidic Covenant

      III, 2.4 Hills Shows how Hesed is Done by the Superior Party

      III, 2.5 And is Distinct from Judicial or Legal Action

      III, 2.6 Hesed is Action with Special Moral Qualities

      III, 2.7 Hills Shows how Hesed Responds to an Essential Need

      III, 2.8 Hill’s Hesed has its Source in God

      III, 2.9 Stoebe Claims that Hesed was Introduced by J

      III, 3 Sakenfeld Doob Sakenfeld’s Treatment of Hesed

      III, 3.1 Also Studies “Secular”, “Theological” and “Religious” Usages

      III, 3.2 The Primacy of the Theological Davidic Hesed

      III, 3.3 Does God’s Revelation of Hesed Prepare for the Secular?

      III, 3.4 Does Theological Hesed Support Religious Hesed?

      III, 3.5 The Modification of Hesed in Religious Usage

      III, 3.6 Hesed is Primarily not Covenantal

      III, 3.7 Hesed is Primarily not Reciprocal

      III, 3.8 Hesed is Primarily not Related to Justice

      III, 3.9 Hesed is like a Mother’s Love for her Child

      III, 4 The Ahava of the Shema

      III, 4.1 What is this Ahava with which we should Love Yahweh?

      III, 4.2 It is Related to Fifteen Kinds of Ahava

      III, 4.3 Wallis Explains the Secular Uses of Ahava

      III, 4.4 And the Theological Uses

      III, 4.5 The Deuteronomist and God’s Ahava for Israel

      III, 4.6 Which should be Reciprocated by Isreal’s Ahava

      III, 4.7 So all Fifteen Dimensions of Ahava are Commanded

      III, 4.8 And can be Learned by Attentive Listening

      III, 4.9 Which Ponders God’s Ahava always in the Heart

      III, 5 The Command of Ahava for One’s Neighbor

      III, 5.1 Jews are Commanded to Love One’s Neighbor

      III, 5.2 And this is the Source of Jewish Ethics

      III, 5.3 Together with Hesed as the Other Source

      III, 5.4 The Prophet’s Ethical Criticism of the Cult

      III, 5.5 Shows how Hard it is to Love Others Equally

      III, 5.6 But that is what True Ethical Altruism Demands

      III, 5.7 And to have Ahava for the Stranger as for Oneself

      III, 5.8 And Ahava for the Enemy as Oneself

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