Alerts

Howard M. Weisband on Created Equal, How the Bible Broke with Ancient Political Thought

Creatively Presented Created Equal, How the Bible Broke with Ancient Political Thought, by Joshua A. Berman. Oxford University Press, 2008, 249 pp. Reviewed by Howard M. Weisband
Share this

Table of Contents

Jewish Political Studies Review 21:3-4 (Fall 2009)

Egalitarian notions and values are very much in fashion and even a bit “politically correct.” Human rights organizations appeal to the principle of equality in order to further their partisan agendas. In Jewish life today, the meaning of the term “egalitarian” has come more recently to include the idea that there should be ritual equality between men and women in religious and spiritual observance, for example the egalitarian synagogue and prayer service.

The modern use of the term “egalitarian” began in the 1880s, Originating from French égalitaire, derived from Latin aequalis, “equal,” it means “in accordance with the principle that all people are equal and deserve equal rights and opportunities.”[1]

Joshua Berman, an ordained Orthodox rabbi with a doctorate in biblical studies, Lecturer in Bible at Bar-Ilan University, and an Associate Fellow at the Shalem Center in Jerusalem, has creatively used the contemporary emphases on egalitarian values to show that their foundations descend from the Hebrew Bible, particularly the Torah (the Pentateuch). The opening statement of his own website informs us that: ’throughout the ancient world the truth was self-evident: All men were not created equal. Joshua Berman’s Created Equal reveals a document of history’s first blueprint for a society where theology, politics, and economics embrace egalitarian ideals, by reconstituting ancient norms and institutions. That revolutionary document is the Hebrew Bible.[2]’

At the beginning of his book, Berman sets down his working definition: “I take an egalitarian society to be one in which the hierarchy of permanent and institutionalized stratification is dissipated”(5). Throughout 175 pages of text and 45 accompanying pages of detailed footnotes, Berman deals with the theme of egalitarianism in the Hebrew Bible. In addition to the Introduction and Conclusion, he drives his thesis home in five chapters, each specifically devoted to aspects of his biblical perspective: Egalitarian Theology, Egalitarian Politics, Egalitarianism and Assets, Egalitarian Technology, and Egalitarianism and the Evolution Narrative. Each chapter has a descriptive subtitle which provides the reader with a hint regarding to its contents.

Created Equal has a rich, extensive bibliography which shows that the author carried out considerable research. Unfortunately, this scholarly book lacks a detailed index. Instead, the index is comprised of only three pages and it omits a number of important entries, such as “Covenant,” “polity,” Moses, Joshua, Abarbanel, and many of the important subjects the author covers and to which the student or the researcher may wish to refer.

In reality, it is the subtitle of the book, “How the Bible Broke with Ancient Political Thought,” that embodies Berman’s interpretation and most significant contribution to biblical understanding. He describes in extensive academic detail the early surrounding civilizations, for example the Mesopotamian, Ugarit, Egyptian, and Hittite cultures, which might have had an assimilatory impact upon the people of Israel and the Hebrew Bible, particularly the Torah. Frankly, for the reader without some background in the ancient Near East and in Bible, Berman’s detail may seem tedious and difficult to follow. However, should the reader be interested in strengthening his or her Jewish knowledge, identity, and pride within a deeper understanding of the core values at the foundation of the Tanach (the Hebrew Bible), Created Equal is definitely helpful.

However, there is a caveat. Should human rights activists be looking for political ammunition in order to base a claim to biblical equality for all peoples, this is not a book that will answer their need. Likewise, should feminists or gender egalitarians be searching for biblical support, or even Berman’s sympathy, such efforts will not be rewarded. In his Introduction, he explains that ’the picture I paint of a biblical polity that rejects class distinction on the basis of control of political and economic power pertains primarily to Israelite men, and not necessarily to Israelite women…. The blueprint [which] the Pentateuch lays out takes for granted women’s subordination to men, excluding them from participation in many areas, including the judiciary, the cult, the military, and land ownership, to name just a few (13).’

Berman opens his Introduction by stating that “this book proposes to read the Bible in a novel way – as a document of political and social theory” (1). Thus he lays down a claim to the originality of his main thesis that “… the Pentateuch articulates a new social, political, and religious order, the first to be founded on egalitarian ideals and the notion of a society whose core is a single, uniformly empowered, homogeneous class” (6-7). While his research and detail on the subject are impressive, an educated reader certainly can find multiple other teachings of equality within the Bible throughout our literature from ancient through to modern times.

For instance, although Berman refers to the first century Jewish historian Josephus’ statement that constitutional thought has its roots in Deuteronomy (52), he does not use Josephus’ exposition, to be found in Against Apion, which argues that in the Torah Moses presents God’s teaching that there is “one law for all” (Against Apion, II: 151) and adds that: ’The cause of his [Moses’] success was that the very nature of his legislation made it [always] far more useful than any other; for he did not make religion a department of virtue, but the various virtues – I mean, justice, temperance, fortitude and mutual harmony in all things between the members of the community – departments [parts of the totality of] of religion….[3] (emphasis added)’

Furthermore, Professor Nehama Leibowitz provides the same interpretation regarding the text of Bereshit, Genesis 1:26, and the concept of ‘b’tzelem Elohim’ (in the image of God): “…every individual is equally significant before God, since every man was created in His image.” She refers to a text in Mishna Sanhedrin 37a: ’For this reason man was created alone, for the sake of peace between mankind, so that one man should not say to his fellow: My father was greater than yours.[4]’

In addition, there is a major lacuna in Berman’s scholarship. He did not give credit to the pioneering contributions of the late Professor Daniel J. Elazar. It is generally recognized that Elazar created and developed the field of Jewish political studies and made a unique contribution to Jewish thought.

Daniel Elazar was a brilliant and sophisticated thinker. Recognized worldwide in both the Jewish and political science communities for his scholarship, his analyses, and his prolific writings,[5] he clearly saw the Bible as a political text in addition to its historical and religious dimensions. From this set of assumptions, he developed ideas relating to the covenant as a political concept and as the constitutional framework of the Jewish people. With detailed mastery of biblical expression, he traced those concepts as they came to be utilized and adapted over the centuries and ultimately related them to the institutions of contemporary Jewish life. Elazar’s premature passing in December 1999 left a huge void both in the academy and in modern Jewish life.

On page 28 Berman makes one brief, ungenerous reference to Elazar, referring to his “anachronistic political theories” and dismissing his understanding of the biblical covenant. At best, it can be said that he misreads Elazar. Moreover, it is problematic and academically questionable that he would make such an assertion without citing a single specific example from Elazar’s works, or from the one book by Elazar that he cites in his bibliography, Covenant and Polity in biblical Israel. One would expect that he would base his argument on solid evidence.

Without such evidence or citation, Berman’s most misunderstood and outright incorrect portrayal of an Elazar concept is his contention that God, according to Elazar, does not have a place in the covenantal relationship: ’…Elazar – following Max Weber – investigated it [covenant] in terms of what it does as a bonding agent among members of the Israelite community; yet the covenant in the Bible is between God and Israel, and any definition that is not built around this relationship must necessarily miss the point (28-29).’

Did Berman simply forget to read the Introduction to Covenant and Polity in biblical Israel? Did he not understand Elazar’s terminology: “…a covenant involves…a morally binding pact supported by a transcendent power”; or “the covenants of the Bible are the founding covenants of Western civilization. Perforce, they have to do with God”; or “they have…clear and binding relationships between God and humans and among humans”?[6] How much more God centered could the biblical covenant be?

There is much more that can be compared between these two books, on topics relating to equality, Mesopotamia, Hittites, Egypt, Moses, Joshua, contemporary utilization, and even Machievelli, for example. While the author apparently overlooked them, the interested reader is encouraged to explore these two volumes, to learn from each of them, and to make an independent comparison.

It is a mystery why Joshua Berman did not relate in a more academically acceptable fashion to the earlier scholarship in the field. Had he done so, he might have produced a better, more enriched study.

 

*     *     *

Notes

 

[1]. Compact Oxford English Dictionary, www.askoxford.com/concise_oed/egalitarian?view=uk

[2]. http://createdequalthebook.com/index.html.

[3]. Josephus, Against Apion, II, 170, trans. H. St. J. Thackeray (Cambridge, Massachusetts: Harvard University Press, 1966), 4th edition [Greek].

[4]. Nehama Leibowitz, Studies in Bereshit (Jerusalem: World Zionist Organization, 1972), 3, 5.

[5]. See, for example, the Daniel J. Elazar On-Line Library, http://www.jcpa.org/student/Local%20Settings/Temporary%20Internet%20Files/Content.IE5/1F2OS73V/www.jcpa.org/djeindex.htm

[6]. Daniel J. Elazar, Covenant and Polity in Israel, Biblical Foundations and Jewish Expressions (New Brunswick, NJ: Transaction Publishers, 1995), 1.

*     *     *

HOWARD M. WEISBAND is a Fellow at the Jerusalem Center for Public Affairs. He served among other positions as Secretary General of the Jewish Agency.

Howard M. Weisband

Howard M. Weisband is a Fellow at the Jerusalem Center for Public Affairs. He served as Secretary General of the Jewish Agency. Mr.Weisband serves as Senior Advisor on Israel Affairs to the President of Yeshiva University and Adjunct Faculty at YU in Jewish Communal Studies. He is currently Israel President and Associate President of the World Council of Jewish Communal Service.He has held senior level positions at UIA Federations Canada, Bar-Ilan University, The Jewish Agency for Israel and the Memphis Jewish Federation. He earned an M.A. in Jewish Communal Studies and an M.A. in Jewish Education from Hebrew Union College and was awarded a Doctorate Honoris Causa in Jewish Communal Service by HUC.
Share this

Subscribe to Daily Alert

The Daily Alert – Israel news digest appears every Sunday, Tuesday, and Thursday.

Related Items

Stay Informed, Always

Get the latest news, insights, and updates directly in your inbox—be the first to know!

Subscribe to Jerusalem Issue Briefs
The Daily Alert – Israel news digest appears every Sunday, Tuesday, and Thursday.

Notifications

The Jerusalem Center
Canada investigating Israeli-Canadian IDF soldiers?
JCFA senior researcher, Amb. Alan Baker slams the probe as a “political PR stunt with no legal basis.” “This isn’t justice—it’s a betrayal. Canada is siding with PLO propaganda over facts.”
11:29am
The Jerusalem Center
What makes a child believe killing a #Jew is justified?

In PA textbooks, Jews are called liars and frauds; their fate: elimination. This is #indoctrination—not #education. But change is happening. On East to West, @IMPACT_SE CEO Marcus Sheff exposes how #UNRWA-funded schools are fueling extremism—and what real reform looks like.  Listen now on Spotify: open.spotify.com/show/2JHqh973U  Watch on YouTube: youtu.be/8OkJTGNfVUc

11:43am
The Jerusalem Center
Highlights from the @Jerusalem_Post Annual Conference in NYC:

Dr. @Dan_Diker, President of the JCFA: “October 7 wasn’t just an attack on Israel — it was a blow to the U.S. on Israeli soil. It demands moral clarity and a united front between Israel and the U.S. to defeat jihadist terror.”

2:20pm
The Jerusalem Center
@XAVIAERD says it like it is

Well, @XAVIAERD says it like it is: If you’re part of “#Queers for #Palestine,” he’ll pay for your flight to #Gaza. Go see for yourself how they treat LGBTQ+ people over there. Don’t miss this bold take on the Israel-Hamas war and the woke right.

2:32pm
The Jerusalem Center
“This isn’t Israel vs. Hamas — it’s the frontline of the free world.”

“This isn’t Israel vs. Hamas — it’s the frontline of the free world.” On Our Middle East by @JNS_org, @Dan_Diker@KhaledAbuToameh (JCFA/@GatestoneInst) break it down: If Hamas isn’t crushed, Iran wins. The jihadis—from #Gaza to your campus—get the green light. Diker: “This war is for the West.” No fluff. No filters. Just raw insight from two insiders who actually know what’s going on.  Watch: youtu.be/4Aq_zcbb4Yo

2:15pm
The Jerusalem Center
5/5 Lt. Col. Kalo on East to West with @smartinezamir:

“This operation showcases Israel’s strategic intelligence superiority both regionally and globally. It demonstrates the moral commitment to recovered soldiers and also strengthens Israel’s position with allies.” youtube.com/watch?v=nIvNNi

2:07pm
The Jerusalem Center
4/5 The operation built on intelligence gathered during the 2019 #Baumel recovery

#Mossad agents operated under cover in #Syria for years, visiting a graveyard multiple times under fire to collect remains for DNA matching. The intelligence community’s evolution combines technology, big data analysis, and human intelligence capabilities.

2:02pm
The Jerusalem Center
3/5 This recovery coincided with the release of Israeli hostage Edan Alexander

This recovery coincided with the release of Israeli hostage Edan Alexander from #Hamas in #Gaza, significantly boosting national morale amid an ongoing conflict now stretching over 18 months. The dual successes demonstrate #Israel‘s unwavering commitment to bringing all soldiers home.

1:58pm
The Jerusalem Center
2/5 The operation used the power vacuum following #Assad’s fall from #Damascus

Lt. Col. Avi Kalo, former head of IDF Prisoners & Missing Persons Division, calls it “an outstanding event that brings hope and new spirit to the people of Israel.” The operation utilized the power vacuum following #Assad‘s fall from #Damascus, allowing #Israeli intelligence to deploy ground capabilities in #Syria.

1:56pm
The Jerusalem Center
1/5 Israeli forces recovered the remains of Sergeant First Class Zvi Feldman

In an unprecedented operation, Israeli forces have recovered the remains of Sergeant First Class Zvi #Feldman, missing since the 1982 Battle of Sultan Yacoub. The complex #Mossad mission was conducted deep within #Syrian territory, 43 years after his disappearance. This follows the successful 2019 recovery of Zachary #Baumel from the same battle.

1:54pm
The Jerusalem Center
A molotov attack on a bus = a “barbecue party”?

That’s what #Palestinian kids are being taught under @UNRWA  — from grade school to graduation. This isn’t education. It’s indoctrination. Marcus Sheff of @IMPACT_SE  breaks it down with @smartinezamir

12:51pm

Close