Eliezer Berkovits (8 September 1908, Nagyvárad, Austria-Hungary – 20 August 1992, Jerusalem), was a rabbi, theologian, and educator in the tradition of Orthodox Judaism.
Life
Berkovits received his rabbinical training first under Rabbi Akiva Glasner, son of Rabbi Moshe Shmuel Glasner, the Dor Revi'i, including semicha, and then at the Hildesheimer Rabbinical Seminary in Berlin as a disciple of Rabbi Yechiel Weinberg, a great master of Jewish law, and received his Ph.D. in philosophy from the University of Berlin. He served in the rabbinate in Berlin (1934–1939), in Leeds, England (1940–1946), in Sydney, Australia (1946–50), and in Boston (1950–1958). In 1958 he became chairman of the department of Jewish philosophy of the Hebrew Theological College in Skokie. At the age of 67, he and his family immigrated to Israel in 1976 where he taught and lectured until his death in 1992.
Berkovits wrote 19 books in English, Hebrew, and German, and lectured extensively in those languages. His writings deal with basic issues of faith, spirituality and law in the creative dialogue between religion and modernity, with an emphasis on halakha in the State of Israel and on halakha relating to marriage and women. His thought is in essence a philosophy of morality and history for contemporary society.
Philosophy
The core of his theology is the encounter as an actual meeting of God and human at Mount Sinai. The encounter is paradoxical in that it transcends human comprehension, yet it demonstrates that God cares about human beings. He teaches that once human beings know God cares for them, they can act in ways that seek meaning, accept responsibility for their actions, and act with righteousness toward others. This implies the keeping of the commandments, ethical concern for others, and building the State of Israel. From "The Paradox of the Encounter" in God, Man, and History (1965):
Berkovits also insisted that God must be an Agent independent from Man, in opposition to pantheistic or panentheistic notions of "all is in God" or "God is in all". On Berkovits' analysis, such notions run completely contrary to the foundations of the Jewish faith. For a religious relationship of any kind to exist, at the very least there must be separation between man and God. Thus, notions of "mystical union" must be utterly rejected:
Holocaust philosophy
After the Holocaust, Berkovits asserted that God's "absence" in Nazi Germany should be explained through the classical concept of hester panim, "the hiding of the divine face." Berkovits claimed that in order for God to maintain His respect and care for humanity as a whole, He necessarily had to withdraw Himself and allow human beings—even the most cruel and vicious—to exercise their free will. In light of this autonomy, a tremendous responsibility is cast on Human beings. Due to the role of Christianity in the Holocaust Berkovits rejected interreligious dialogue with Christians. Nevertheless, Berkovits emphasized the importance of having a shared human basis: "Human beings ought to treat each other with respect and hold each other dear independently of theological dialogues, Biblical studies, and independently of what they believe about each other's religion. I am free to reject any religion as humbug if that is what I think of it; but I am duty-bound to respect the dignity of every human being no matter what I may think of his religion. It is not inter-religious understanding that mankind needs but inter-human understanding – an understanding based on our common humanity and wholly independent of any need for common religious beliefs and theological principles." (“Judaism in the Post-Christian Era”, Judaism 15:1, Winter 1966, p. 82)
Theory of Halakhah and Halakhic change, oral law (Torah She'be'al Peh) In Berkovits' view, Halakhah is determined by (1) the priority of the ethical in the value system of Judaism as reflected in the entire range of Jewish sacred literature, (2) common sense, (3) the wisdom of the feasible in the light of reality. In Not in Heaven he states that "in the spiritual realm nothing fails like compulsion" Yet, "Autonomy degenerates into everyone doing his own thing. The result is social and international decadence" (p. 83). Berkovits sees Judaism and halakhah as being inextricably intertwined, halakhah and our relationship to it having indeed shaped Judaism. "Through Halakhah the Word from Sinai has become the way of life of the Jewish people through history" (p. 84). He therefore sees a normative role for halakhah even in the modern world: "There has never been a greater need for Halakhah's creative wisdom of Torah-application to the daily realities of human existence than in our day" (p. 2).