God, Man and History

by Eliezer Berkovits, David Hazony (Editor), Hazony David

God, Man and History examines the underpinnings of Judaism as a whole, from theology to law to the meaning of Jewish nationhood.

Genres: Judaism, Philosophy, Jewish, Judaica, Religion

215 pages, Paperback

First published September 1, 2004

Reviews

[Jeffrey (Akiva) Savett · Rating 4 out of 5]

So Berkovits is SO smart, but I have so much trouble with his theodicy and his assurance regarding what he calls the "divine encounter" in history. He quotes Kant and Maimonides and is clearly familiar with 20th century philosophy; but his desire to make traditional notions of God and halachic observance accord with modernity leads him to some conclusions that I find untenable. I do, however, find his thoughts on the ritual laws and their ability to "create a material awareness of the divine presence" compelling. Also, the end of Part II regarding the nature of mitzvah as a way of unifying body and "spirit" is actually pretty amazing. So, on the whole, I find Berkovits' theology problematic, but his religious anthropology quite radically compelling.

[Josiah Bates · Rating 4 out of 5]

Thoughtful and deep. This book presents a superb Jewish philosophical theology. Read once in 2021 and again in 2023.

[Miriam Krupka · Rating 5 out of 5]

Okay – here I go – first review. I’m hoping that forcing myself to write these will help me with course preparation and force me to summarize (and remember to incorporate) some good ideas for the classroom. (Let’s see how that works for my Game of Thrones review…)

Loved rereading this as an adult - and will definitely be using this for class. Great for anyone who wants to use their intellect to think about religion through an emotional perspective (does that even make sense?...might provide motivation for some of us to grow the emotional as well.,, you know who you are) I read this years ago but rereading it firstly, as an adult, and secondly with a student, where we stopped to discuss and explain passages, made me appreciate it even more. Book can be an easy read or a detailed one, depending how you approach it and how much time you want to spend truly understanding each page. I love Berkovits' 'non-Maimonideanism' approach when it comes to understanding God, nature and Torah. He is very focused on the human experience as the norm (downplays importance of ‘intellectual education’) and focuses much more on the centrality of the relationship or 'encounter' with God, in place of the need for a rational, logical, sechel-type of analysis or learning. (See his chapter “Divine Law and Ethical Deed” for his take on ritual as an indirect educational method to “train” the body in ethics. Great analogies on pgs 112-113 about lecturing in warfare or teaching someone to swim.)

God is proven by the experience, not by intellectual proofs - here's a good passage "Science deals with events as they occur in the external world of "objects"; the encounter, on the other hand, is an event that occurs on the most intimate level between one subject and another. Science, in order to succeed, must eliminate all personal and conscious elements from the field of observation, for the personal and conscious are threats to the validity of the scientific method. Thus, the scientist is an observer; he must never be a participant in the event he investigates. If he does not remove himself from the field of observation, he interferes with and upsets the data. In the encounter, however, the opposite is true: the more intense the personal presence and the richer the conscious element, the more valid the experience..." (p23) Also of note to you Tanach people out there – “It is indeed one of the surprising features of the Bible that nowhere does it attempt to prove rationally that there is a God…it is of the essence of biblical religion that that God is sufficiently concerned about man to address him…in the Bible, God and man face each other, as it were. God wants something of man, and man may entreat God…How do we know of this relationship? How do I ever know that another person cares for me? Surely not by logical deduction, but by actually experiencing his care and concern.” (p13-15)

This is the Rav's "proof vs experience" trope. I find this idea goes over well with high school students for explaining how not everything can be proven rationally and not everything valuable must be rational, things like love, friendship, etc can be quite real and powerful, though sometimes completely irrational. I may not be able to prove to you that I love someone, but that doesn’t mean the experience that I feel isn’t real. Lots of great little pieces like the above in this book on ethics, free will, revelation, curbing of God’s transcendence, purpose of a law structure. Some good comparisons with Christian theology.

Another basic, but beautifully written example that can be of use in the classroom:

On Evil and Imperfection as the Source of Freedom (p83): “No doubt, God took a risk with creation by granting it consciousness and free decision. Such freedom may be misused may be misused at any time, or it would not deserve its name. Yet there is reason to assume the risk is a calculated one. The possibility of failure must forever remain in this world; otherwise freedom, choice, and responsibility would not be meant seriously. On the other hand, notwithstanding failure, creation as such cannot fail; the ultimate responsibility of the Creator for his work is itself the guarantee of final success…failure is always a possibility, but it can never be fatal to the purpose of the Creator.”

[Eli · Rating 3 out of 5]

This book can rightly be seen as an elucidation of Eliezer's Berkovits worldview. It is an impressive volume, covering a wide range of material, from proof of God's existence, to creation, evil, ethics, history, miracles and more. It is a book of philosophy and theology, and provides a clear explanation of a Jewish understanding and outlook on life and reality. I greatly enjoyed reading it.

In my estimation, the first seven chapters are pure gold, but the remaining seven are a patchwork of wisdom and folly. The first half is outstanding, the second not-so, although the book is eminently interesting and instructive all the way through.

In the first part Berkovits discusses mankind's knowledge of God and the impotence of pure reason alone to arrive at the true knowledge of God. He explains brilliantly the significance and meaning of mankind's encounter with God in history. This section deserves to be read by all, Christian, Jew and irreligious alike. It is the culmination of a lifetime of reflection, and Berkovits interacts with the historic philosophers, showing their strengths as well as their weaknesses. Berkovits argues that we cannot know God except through the revelation of God Himself in history. Religion has no basis apart from this encounter. Without the encounter--which happens to us by the initiation of God--we are left only with a hollow idea upon which no real religion can be built. The encounter shows us the infinite greatness as well as the loving condescension of God, and provides for man a philosophical and ethical structure in which we can live. I cannot stress how excellent Berkovits is here, and what a wealth of information and truth is contained in this section.

But as Berkovits moves on to explaining evil and history I believe he falls far short of reality, and falls in line with many of the oft-repeated freewill arguments that cannot hold up to, ironically, God's revelation of the way things are in history, ie. Scripture and experience. He places optimism in man, and sees man's ultimate redemption upon man's own shoulders. There is no place for Jesus Christ in Berkovits's world. To Berkovits, mankind's freedom to do evil is essential to mankind's responsibility and ability to do good, and life and history only have purpose and fulfillment if mankind achieves, on their own, righteousness, arising to the challenge before them and obeying God's law. The "good news" for Berkovits is teshuva, or repentance, for as much as man fails he can evermore repent and try again. This is his hope, rather than the salvation that comes from God through Jesus Christ. Berkovits stands squarely opposed to another Jew, Saul of Tarsus, who in the 1st century taught that God's purpose in history is the display of God's own power and mercy in the undeserved salvation of sinners through Mashiach. It is not man who gets the credit for redemption, but God only. This is the chief difference between Christianity and Judaism.

"God, Man and History" is an excellent resource for anyone studying the philosophy of religion. Berkovits's writing is clear and cogent, easy to follow and understand. There is ample material for discussion within these pages, and much to be commended.

[Yael Shahar · Rating 5 out of 5]

Rav Eliezer Berkovits is one of the foremost Jewish thinkers of the 20th Century. In this work, he examines Western philosophy through the lens of the Jewish Mesora, picking out those threads that are intertwined in the two approaches, as well as where the views are irreconcilable. But where he really shines is in his explication of the ethical imperative. The role of Jewish law, he concludes, is to bring mind, body, and soul into ethical harmony, paving the way for a standard of behavior far above what any one facet of the human organism could reach on its own.

In explaining Jewish thought in relation to Western philosophical trends, Berkovits throws light on both traditions. If one were able to read only one book on Jewish philosophy, this is the one to read.

[Andrew Pessin · Rating 5 out of 5]

I've just recently come to Eliezer Berkovits and am VERY impressed. A truly deep, systematic, learned, and original thinker -- this is a foundational work with respect not merely to Jewish theology but really Judaism as a whole way of life ... A must-read for anyone interested in Jewish thought.

[Albie]

God, Man and History by Eliezer Berkovits (2004)

[Eli · Rating 5 out of 5]

One of the most important books on Judaism as a system, written in the 20th century.