In The Book of Creation, the first chapter of The Horizontal Society, Rabbi José Faur lays out a compelling vision of Judaism as a civilization built on the intellectual act of reading and interpreting divine texts. By presenting Creation as a semiotic system authored by God, Rabbi Faur redefines humanity’s role as interpreters and co-creators in the covenantal relationship with the divine. This chapter explores the Torah’s function as the blueprint for the universe, the participatory nature of Alphabetic Judaism, and the dangers of treating texts as static artifacts. Rabbi Faur’s insights illuminate the intellectual and egalitarian ethos of Judaism, offering a dynamic alternative to hierarchical and reductionist worldviews.
Creation as a Semiotic System
Rabbi Faur opens the chapter with the assertion that the Torah frames Creation as an act of divine authorship. Unlike mythological traditions where gods create through chaos or violence, the God of Israel uses language as the medium of Creation. Each act of divine speech encodes meaning into the universe, transforming the physical world into a “book” that reflects God’s will.
This textual view of Creation elevates humanity’s role as readers and interpreters of divine wisdom. Rabbi Faur highlights the rabbinic teaching that God “glanced at the Torah and created the world,” likening the Torah to an architect’s plans. The universe is thus not a chaotic accident but a coherent system imbued with divine purpose, awaiting human engagement. By approaching the world as a text, humanity becomes an active partner in Creation, generating meaning through interpretation.
The Torah as Blueprint and Covenant
Central to this vision is the Torah’s dual role as a divine blueprint and a constitutional document. Rabbi Faur emphasizes that the Torah is not merely a collection of laws but the foundational text that shapes the universe and guides human society. This perspective underscores the covenantal relationship between God and humanity, where the Torah serves as the framework for an egalitarian, law-governed society.
The rabbinic distinction between ketab (script) and mikhtab (reading) illustrates this relationship. While God provides the script, humans are tasked with completing the act of creation by interpreting the text and applying its principles. This participatory process reflects the Torah’s dynamic nature, which demands continual engagement and re-interpretation to remain relevant in every generation.
Human Participation and the Role of Interpretation
Rabbi Faur’s argument hinges on the active role humanity plays in the divine project. By reading and interpreting the Torah and the world, humans fulfill their covenantal obligation as co-creators. The consonantal structure of the Hebrew alphabet, which requires readers to supply vowels, symbolizes this responsibility. Meaning is not intrinsic but emerges through the intellectual and spiritual efforts of the reader.
This participatory model aligns with Judaism’s horizontal ethos, where authority is decentralized and shared among the people. Rabbi Faur contrasts this with hierarchical systems, where power is concentrated in the hands of a few and texts are treated as static, unchanging artifacts. By empowering individuals to engage with the divine text, the Torah fosters a society rooted in equality and collective responsibility.
The Sabbath as a Semiotic Marker
Rabbi Faur highlights the Sabbath as a pivotal element in the narrative of Creation. As the culmination of divine work, the Sabbath transitions Creation from cosmic order to historical time, marking the beginning of humanity’s role in the covenant. Observing the Sabbath is an act of recognition and alignment with the divine rhythm of rest and renewal.
More than a day of physical cessation, the Sabbath serves as a semiotic marker—a signifier of humanity’s responsibility to interpret and uphold the covenant. By participating in the Sabbath, individuals reaffirm their role as readers and interpreters of the divine text, fostering a shared commitment to justice and meaning-making.
The Critique of Analphabetic Mindsets
Rabbi Faur critiques the “analphabetic mindset,” which fails to engage with texts as dynamic systems of meaning. In ancient mythological traditions and some modern approaches, texts are either absent or treated as fixed artifacts. This perspective fosters dogmatism and idolatry, reducing sacred texts to tools of control rather than sources of wisdom.
Rabbi Faur extends this critique to modern scholarship, particularly the Documentary Hypothesis, which fragments the Torah into disparate sources. By stripping the Torah of its textual unity and covenantal function, these approaches alienate it from its intended role as the foundational document of Jewish law and identity. Rabbi Faur warns that such reductionist views undermine the intellectual and moral integrity of Judaism.
Alphabetic Judaism: A Living Text
As an alternative, Rabbi Faur advocates for Alphabetic Judaism, a framework where the Torah and the world are approached as living texts. This perspective emphasizes the dynamic interplay between divine authorship and human interpretation, fostering a civilization rooted in intellectual inquiry and collective responsibility. Alphabetic Judaism affirms the Torah’s role as both a sacred and constitutional text, binding the Jewish people together through shared engagement.
Conclusion: Interpreting Creation and the Covenant
In The Book of Creation, Rabbi José Faur presents a transformative vision of Judaism as a civilization defined by its engagement with divine texts. By framing the universe as a semiotic system and the Torah as its blueprint, Rabbi Faur highlights humanity’s role as readers, interpreters, and co-creators. His critique of analphabetic mindsets and his championing of Alphabetic Judaism challenge readers to approach texts not as static artifacts but as dynamic, meaning-generating systems.
Through this lens, Judaism emerges as a horizontal society where law, interpretation, and responsibility are shared. The Book of Creation sets the stage for Rabbi Faur’s broader argument in The Horizontal Society, offering a compelling framework for understanding the covenantal relationship between God, humanity, and the cosmos.