In Chapter 3 of The Horizontal Society, Rabbi José Faur deepens his exploration of Judaism’s intellectual and theological foundations by presenting God as a writer and Creation as a text. This chapter expands the metaphor of authorship to frame the universe and the Torah as semiotic systems that reveal divine will while requiring human engagement to generate meaning. Rabbi Faur’s argument emphasizes the dynamic and reciprocal nature of the covenant, contrasting this participatory model with the hierarchical and static systems of other traditions. By linking divine authorship with human interpretive responsibility, Rabbi Faur articulates a vision of Judaism as a civilization built on intellectual freedom, moral accountability, and the shared pursuit of understanding.
Creation as Divine Authorship
Rabbi Faur begins by framing God as the ultimate writer, whose act of Creation is both an imposition of order on chaos and an invitation to interpret. The universe, in this framework, is a semiological system—a text imbued with meaning that can only be fully realized through human engagement. Just as an author writes with an audience in mind, God’s authorship anticipates humanity’s role as readers and interpreters of Creation. This act of divine writing is not static; it encodes meaning while leaving space for dialogue and discovery.
In this context, Rabbi Faur introduces the concepts of ketab (writing) and mikhtab (reading), which describe the complementary acts of divine authorship and human interpretation. God’s “writing” brings the universe into existence, but it is humanity’s “reading” that completes the act of Creation. This mutual engagement reflects the covenantal relationship between God and Israel, where both parties participate in the ongoing project of generating meaning.
Dissimulation and the Hidden God
A central theme of the chapter is the tension between divine revelation and concealment, which Rabbi Faur describes as “dissimulation.” While God reveals Himself through the text of Creation and the Torah, He simultaneously remains hidden, inviting humanity to seek Him through interpretation and inquiry. This interplay of concealment and revelation ensures that the covenant is not a unilateral imposition but a dynamic partnership. By requiring human effort to uncover divine meaning, God affirms humanity’s role as an active participant in the covenant.
Dissimulation also serves as a safeguard against idolatry and ontological reductionism. By concealing Himself even in moments of revelation, God resists being reduced to a fixed or corporeal entity. This stands in stark contrast to mythological systems, where gods are often static figures whose will is imposed without dialogue. In Judaism, divine dissimulation fosters intellectual and spiritual engagement, reinforcing the participatory nature of the covenant.
Humanity as Co-Readers and Co-Creators
Humanity’s role in this covenantal framework is grounded in the concept of being created in the “image of God” (ṣelem Elohim). Rabbi Faur interprets this phrase not as a physical likeness but as a reflection of divine attributes, particularly the capacity for language and interpretation. Just as God creates through words, humanity engages with the world and the Torah through acts of reading and naming.
Rabbi Faur highlights the act of naming in Genesis as humanity’s first exercise in linguistic subjectivity and reciprocity. When Adam names the animals, he is not merely cataloging Creation but asserting his role as a co-creator, using language to bring order and meaning to the world. This act of naming exemplifies the covenantal relationship, where humanity’s intellectual and creative faculties are essential to fulfilling divine purpose.
A Critique of Static and Hierarchical Systems
In contrast to Judaism’s dynamic model of covenantal engagement, Rabbi Faur critiques systems that treat the divine as static or ontological. Idolatry, for example, reduces God to a fixed image or concept, denying the dynamic interplay of concealment and revelation that characterizes the covenant. Such systems impose meaning rather than inviting interpretation, stifling intellectual growth and spiritual development.
Rabbi Faur extends this critique to modern scholarly approaches, such as the Documentary Hypothesis, which fragment the Torah into discrete sources. By treating the text as a historical artifact rather than a living document, these methodologies undermine its unity and covenantal purpose. Rabbi Faur warns that this reductionism mirrors the hierarchical tendencies of mythological traditions, alienating the Torah from its role as a dynamic and participatory text.
The Covenant as a Semiotic Relationship
At the heart of Rabbi Faur’s argument is the idea that the covenant is not a set of static laws but a semiotic relationship, where meaning is generated through reciprocal engagement between God and humanity. This relationship is mediated by the Torah, which serves as both a divine revelation and a human responsibility. The Torah’s consonantal writing system, which requires readers to supply vowels and context, exemplifies this participatory ethos. Meaning is not inherent in the text but emerges through the collaborative effort of divine authorship and human interpretation.
This model of covenantal reading stands in opposition to hierarchical systems that centralize authority and restrict access to knowledge. In Judaism, every individual is invited to engage with the Torah, reinforcing the horizontal structure of Jewish society. By democratizing access to divine wisdom, the covenant affirms the equality and dignity of all participants.
Conclusion: Writing, Reading, and the Divine Partnership
In God as Writer, Rabbi José Faur presents a compelling vision of Judaism as a civilization built on the interplay of divine authorship and human interpretation. By framing Creation and the Torah as texts that reveal and conceal divine meaning, Rabbi Faur emphasizes the dynamic and participatory nature of the covenant. This relationship affirms humanity’s role as co-readers and co-creators, reflecting the intellectual freedom and moral responsibility inherent in being made in the image of God.
Rabbi Faur’s critique of static and hierarchical systems underscores the radical egalitarianism of Judaism, where meaning is not imposed but generated through dialogue and engagement. In presenting God as a writer, Rabbi Faur challenges us to embrace the intellectual and spiritual responsibilities of reading—a sacred act that binds us to the divine and to one another in the shared pursuit of understanding. Through this lens, Judaism emerges as a horizontal society, where knowledge and meaning are accessible to all who are willing to engage with the text and the world.