Judaism
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Judaism
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Reform Judaism Mark Lea Reform Judaism Judaism, like most religions, has many different sections dividing people into their more specific beliefs. Judaism’s main divisions are Orthodox, the most conservative of the three, Conservative, and Reform Judaism (Malloy 311). Reform Judaism is currently that largest of these divisions in North America and holds some of the most liberal and contemporary beliefs in the family of Judaism. The term Reform Judaism can mean multiple different things and can apply to a very broad range of Jewish factions. In the context of this article, the term will apply only to North American Reform Judaism. To fully understand how it is connected to the rest of Judaism, one must know the complete context and its roots. Reform Judaism grew out of a modernization movement in Germany during the 18th century. It arose in an attempt to attract and retain believers in the ever-changing world (Malloy 312). Moses Mendelssohn had a large influence on the development of the movement because of his thoughts on religious tolerance. He was a part of an entire movement called the Age of Enlightenment which stressed the concept of Reason as a tool to define all aspects of life, including religion (Encarta). This change in philosophy allowed people to challenge all religious practices and change them if they felt necessary (Malloy 312). In Judaism, this was a result of “kevanah, or devotion as an essential part of Jewish ritual and practice” (Faigin). Because they believed that some of the traditions were not as important as kevanah, they believed that enabled them to change Jewish tradition. Some of these changes that will be discussed later include equal rights and opportunity for women and an overall devotion to a more open mind. It has been very successful in boosting attendance and proliferating over time (Fishkoff), as is obvious by its status as the most popular of the North American branches. The heart and soul of the reform movement is the Union for Reform Judaism, which consists of 1.5 million Jews. It was founded in the late 19th century by Rabbi Wise under the name of the Union of American Hebrew Congregations (“Union”). The Union, as it is commonly called, acts as a governing body to more than 900 congregations in North America. Its goal is to promote ideas of equality to its members and others while providing resources to all people that otherwise would not exist, like conferences and summer camps (“Union”). The equality of men and women in Reform Judaism is one of the reasons that Reform Judaism is so popular in North America. Women have typically been neglected by more traditional Judaism, such as Orthodox Judaism. The more traditional branches do not believe that a woman can be a rabbi, read from the torah, or celebrate the rites of passage. Reform Judaism disagrees with all three of those and encourages men and women to be active in their faith. Reform Synagogues often have female rabbis, female presidents, and other female leaders. Girls are able to have bat mitzvahs just as boys have bar mitzvahs. They do not require the separation of men and women in the congregation. And because Reform Judaism finds tefillin, prayer boxes, and the talit, a prayer shawl, optional and not necessary, women are equal on that level as well. Reform scholars are even working on a project called “The Torah: A Women’s Commentary” that offers a different position on women’s status in the Torah. They have argued that throughout time, traditional Judaism has incorrectly pegged women as inferior to men, something one could argue still exists in modern Judaism branches (Berkman). The project is geared towards helping others realize that men and women are both created equal. There is also a contradiction between the Reform Judaism followers and the Reform synagogues in regards to what traditions should be maintained. It seems that the Reform belief that an open-mind is crucial has truly been accepted by the Reform congregations. For an example of this, one must only consider kashrut, Jewish dietary law. Only ten percent of Reform synagogues have kosher kitchens where as nearly half of those who practice Reform Judaism still choose to follow a majority of the laws (Fishkoff). This shows that the original ideals of Reform Judaism, an open mind and equality and respect for all, are still present in modern Reform Judaism. It offers individuals the ability to decide if they want to follow the kosher laws of kashrut while not inflicting any belief on them. By doing this, Reform Judaism alienates fewer people, like those who do not follow kashrut, which boosts attendance and support. Though Reform Judaism is often defined by what it is not rather than it is, it is still a Jewish division and therefore believes in the cornerstones of Judaism, God, the Torah, and Israel (”What”). Key concepts that this includes are the belief that humans were created in God’s image, God and the people of Israel made a covenant that applies to all people of Jewish faith, and the belief in Medinat Yisrael, the nation of Israel (Faigin). That being said, they have also added beliefs that they find to be crucial to their faith. Other fundamentals are equality among all people and the belief of Tikkun olam. Tikkun olam literally means “repairing the world” and it consists of bringing about cooperation and peace among all the people of the planet (”What”). This belief is the reason that Reform Judaism has felt the need to adapt some of the rules and obligations asked of the Jewish people. One could interpret that to mean that some of the more traditional rules that were acceptable or peaceful in previous ages, now cause more harm than good. They argue that these rules that exclude people should instead aim to include them so that the entire population is made more humane, not just traditional Jews (”What”). Though they believe in the Torah, Reform Judaism as a whole does not enforce that its follows adhere to some of its rules. Keeping kosher is one such law that is clearly stated in the Torah but Reform Jews often do not consider it necessary. Some Reform Jews actually have tried to change what it means to follow kashrut so that they may technically be abiding by it, but making it less strict (Fishkoff). Needless to say, the implications of changing what it means to keep kosher would have great consequences to all of Judaism and has been met with opposition by some of the more traditional branches. This conflict represents more than just a clash of stances on kashrut, but a greater conflict of Jewish beliefs and actions. Because of its unique views, Reform Judaism has plenty of critics in other divisions of Judaism. Many strains of Judaism, notably Orthodox, actually see Reform Judaism as detrimental to the entire religion (Malloy 312). Even the president of Israel, Moshe Katsav, refuses to call Reform ministers “Rabbi” because he views Reform Judaism as a deviant from true Jewish ideals (”Reform”). Though he describes it as a personal choice, President Katsav’s actions are backed by many other Jews. Whether it be their outright openness in support of gay and lesbian couples (”What”) or their belief in the rights of women, they have not won over many traditional friends. The future has a lot in store for Reform Judaism as it continues to attract new members from other streams of Judaism and gerim, converted Jews. It is a future that promises many more changes just as the religion has changed so much in the past fifty years. Most of the notable changes about Reform Judaism have been accomplished since 1950 (“Temple”). It will also be interesting to see how the first generation of women that grew up equal to men will handle and guide the beliefs in the future. While implications about the necessity of more traditional features such as kosher kitchens or mikvaots may not change in the years to come, it seems to be a growing trend that synagogues are moving back towards making these available to those who choose to partake in them (“Temple”). With this, it is possible that the more conservative sects will completely accept Reform Judaism and once again unite the main streams of Judaism, something that all can benefit from.
Works Citied
“Age of Enlightenment.” Encarta. 2006
Berkman, Jacob. “New Reform commentary looks at Torah through woman’s eyes.” Jewish Telegraphic Agency Oct 2006.
Faigin, Daniel P. Soc.Culture.Jewish Newsgroups. 2003. 08 Dec. 2006 <http://www.shamash.org/lists/scj-faq/HTML/faq/18-index.html>
Fishkoff, Sue. “Reform synagogues increasingly finding interest growing in kashrut.” Jewish Telegraphic Agency. Oct 2006.
Kahn, Bruce. Temple Shalom Sermons: The Future of Reform Judaism. 22 June 2001. Temple Shalom. 08 Dec. 2006 <http://www.templeshalom.net/sermons/kahn-future-of-reform-judaism-2001.html>
Molloy, Michael. Experiencing the World’s Religions: Tradition, Challenge, and Change 2nd ed. Mayfield Publishing Company, 2002.
Reform Judaism. What is Reform Judaism? 2005. Union for Reform Judaism. 08 Dec. 2006 <http://www.rj.org/whatisrj.shtml>
“Reform leader not called ‘rabbi.’” The Jewish Advocate. 23 June 2006: pg 7
Union for Reform Judaism. About the Union for Reform Judaism. 2006. Union for Reform Judaism. 08 Dec. 2006 < http://urj.org/about/>
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