  The nature of the world picture in Buber’s magnum opus has always been among the most contested aspects of Buber’s philosophy in the critical literature. I and Thou is considered to have inaugurated “a Copernican revolution in theology (…) against the scientific-realistic attitude” (Bloch [1983], p. 42), but it has also been criticized for its reduction of fundamental human relations to just two—the I-Thou and the I-It. Writing to Buber after the publication of I and Thou, Rosenzweig would not be the last critic to complain, “In your setting up the I-IT, you give the I-Thou a cripple for an opponent.” He continued to rebuke, “You make of creation a chaos, just good enough to provide construction material (Baumaterial) for the new building” (Franz Rosenzweig, Briefe und Tagebücher, pp. 824–5). In Jewish philosophical circles, it has been long argued that Buber was unable to ward off the relativism, subjectivism, and antinomianism that are said to permeate non-realist epistemologies and ontologies. Building on Rosenzweig’s complaint against Buber’s epistemology, Steven Katz called for a “realism” that affirms the rich world of stable objects extended in time and space. It is still widely assumed by his critics in Jewish philosophy that in his critique of Jewish law and the I-It form of relationship Buber rejected the world of object-forms in toto.