Why This Book?

It is self-evident that many of the characterizations of God found in our sacred texts, liturgies, and holidays are replete with images that large numbers of contemporary Jews find neither meaningful nor believable.

Our annual cycle is filled with references to a Deity who intervenes in history, supernaturally responds to prayers, protects his (sic) faithful and chosen, and executes righteous judgment. In the twenty-first century, such propositions engender doubt and disbelief in rabbis and laypersons alike. At the same time, they are a disincentive to Jewish engagement, commitment, and affiliation.

A God We Can Believe In is a response to this moment. Herein you will find contributions from leading rabbis and academics that articulate paths to Jewish hearts, minds, and souls with God-teachings that are spiritually compelling and intellectually sound.

Our authors present God in ways that are consistent with the facts that higher learning has established, the principles of reason, and their own life experiences. We are not speaking primarily to academics, but to all inquisitive Jews, and perhaps even non-Jews, who seek to live by these same lights.

The value and importance of the poetic, the metaphorical, and the ancient religious imagination are vital in Jewish tradition. At the same time, God-language, God-teaching, and God-understanding need to be coherent, comprehensible, and credible if modern Jews are going to hear it.

In these pages you will find a God that cannot be brushed aside by educated moderns; a God that does not violate the realities of logic or natural law; a God presented in accessible, yet deeply grounded, Jewish language; a God that can be lived with, and lived for.

Our hope is that this book will help secure a place for a living, non-mythical God at the heart of Jewish life in this generation and in generations to come. We endeavor to strengthen the connections between our people, our faith, and our tradition.

It is our further goal to impress upon our institutions the need to embrace new and systematic ways of addressing God in formal worship, of hearing God interpreted from the pulpit, of learning about God in classrooms, and of praying to God from future siddurim.

.חזק, חזק, ונתחזק—May our respective strengths strengthen us all

L’shalom,

Rabbi Richard Agler, DD | Rabbi Rifat Sonsino, PhD