A movement beginning in early 19th-c Germany for the reform of Jewish worship, ritual, and beliefs in the light of modern scholarship and knowledge. Greater emphasis is placed on the ethical teachings of the prophets than on ritual law, and reason and experience are primary in the assessment of belief.
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Reform Judaism can refer to (1) the largest stream of Judaism in America and its sibling movements in other countries, (2) a branch of Judaism in the United Kingdom, and (3) the historical predecessor of the American movement that originated in 19th-century Germany.
Contemporary Reform Judaism movements share most of the following principles:
The autonomy of the individual in interpreting the Torah and Oral Law, as well as in deciding which observances one is thereby prescribed to follow, Applicability of textual analysis (including higher criticism), as well as traditional rabbinic modes of study, to the Hebrew Bible and rabbinic literature, Learning Jewish principles of faith through non-religious methods, as well as religious ones, Embracing modern culture in customs, dress, and common practices, and Complete gender equality in religious study, ritual, and observance.The enlightenment ideology that drove German Reform led its adherents to sweeping changes in Jewish practices, many of which have persisted in the American Reform movement of today. By contrast, British Reform had its origins in a non-ideological dispute over the expansion of a particular synagogue and some minor points of ritual, and it has therefore retained more traditional practices of Jewish observance, roughly corresponding with those of American Conservative Judaism. In the United Kingdom, the movement known as Liberal Judaism corresponds most closely with the views of American Reform Judaism. Liberal Judaism and Reform Judaism in the UK may be collectively referred to as "Progressive Judaism". In Israel, Reform Judaism is referred to as "Progressive Judaism" and is more conservative in its approach than American Reform.
In this article, Reform Judaism refers to American Reform Judaism or its German predecessor, whereas the British movement is explicitly indicated by British Reform.
19th-century Reform Judaism in Germany
Origins
In response to Haskalah and Jewish emancipation, elements within German Jewry sought to reform Jewish belief and practice. Circumcision was abandoned, rabbis wore vestments modeled after Protestant ministers, and instrumental accompaniment --- banned by Halakhah in Jewish Sabbath worship --- appeared in Reform synagogues, most often in the form of a pipe organ (with most scores arranged by the composer Louis Lewandowski), to model what appeared in churches. Reform Synagogues began to be called Temples, a term reserved in more traditional Judaism for the Temple in Jerusalem. Many of the more radical departures from traditional Jewish practices were later repudiated or modified by adherents of Reform Judaism, while many principles continue to define the modern denomination.
View of Jewish Nationhood
See also: Who is a JewEarly Reform Judaism, in order to assimilate more into European culture, held that Judaism was no more a peoplehood, but was only a religion. This was because holding Judaism as a culture and peoplehood prevented Reform Jews from being ordinary citizens in their host nation. This also meant that other Jews elsewhere were no longer considered brethren, and that Zionism was denounced for it could raise accusations of dual loyalty against Reform Jews. This is no longer part of Reform Judaism, and today, peoplehood and Zionism is a primary component of Reform Judaism.
One of the most important figures in the history of Reform Judaism is the radical reformer Samuel Holdheim.
Changes in prayer services
The Reform movement in its earlier stages involved sweeping changes in public worship, in the direction of rendering them more like what could be found in services of Protestant Christians.
The Reform movement gradually removed the majority of traditional prayers from the Jewish prayer book;
The Reform movement later took on an altogether different aspect in consequence, on the one hand, of the rise of Wissenschaft des Judentums, or "Science of Judaism," the first-fruits of which were the investigations of Leopold Zunz, and the advent of young rabbis who, in addition to a thorough training in Talmudic and rabbinical literature, had received an academic education, coming thereby under the umbrella of German philosophic thought.
On the other hand the struggle for the political emancipation of the Jews (Gabriel Riesser) suggested a revision of the doctrinal enunciations concerning the Messianic nationalism of Judaism. Toward the end of the fourth and at the beginning of the fifth decade of the nineteenth century the yearnings, which up to that time had been rather undefined, for a readjustment of the teachings and practices of Judaism to the new mental and material conditions took on definiteness in the establishment of congregations and societies such as the Temple congregation at Hamburg and the Reform Union in Frankfurt (Main), and in the convening of the rabbinical conferences at Brunswick (1844), Frankfurt (1845), and Breslau (1846).
View of Zionism
In the 19th century and the first half of the 20th century, Reform Judaism rejected the idea that Jews would re-create a Jewish state in their ancestral homeland.
Reform Judaism rejected the classical rabbinic teaching that the Jews were in exile ("galut"). For reform Jews, all forms of Jewish law and custom were seen as bound up with the national political conception of Israel's destiny, and thus they are dispensable.
Reform Jews ceased to declare Jews to be in exile; Many Reform Jews went so far as to agree that prayers for the resumption of a Jewish homeland were incompatible with desiring to be a citizen of a nation. Thus, the Reformers implied that for a German, Frenchman, or American Jew to pray from the original siddur was tantamount to dual loyalty, if not outright treason.
Since the Holocaust and the establishment of the modern State of Israel, in 1948, Reform Judaism has largely repudiated Anti-Zionism, though the American Council for Judaism continues to support integration and oppose Jewish nationalism. Some Reform Jews who are not affiliated with the American Council for Judaism may hold anti-Zionist ideas privately, but the official platform of Reform Judaism is now Zionist.
Teachings on the Oral Law
According to traditional Judaism, God revealed His Law on Mount Sinai to Moses in two forms, (1) the written law ("Torah shebichtav"), and (2) the oral law ("Torah shebe'al peh").
This philosophy was inspired by the investigations into the historical development of Judaism. however Reform scholars held that these laws are not an inherent or necessary part of Judaism.
This was the dilemma with which Reform theologians were confronted. (See also, the various positions within contemporary Judaism as regards the Talmud.)
National and universal elements
The principle was not carried out consistently. Reform Judaism rejected the traditional observance of Sabbath and the other Biblical holy days, and the dietary laws.
Confirmation ceremonies
Some Reform congregations perform confirmation ceremonies for older teenagers, but these do not have the deep religious significance of the Christian ceremony, being more on the order of a Hebrew school graduation.
Development of American Reform Judaism
Arrested in Germany, the Reform movement was carried forward in the United States. The coming of David Einhorn, Samuel Adler, and, later, the philosopher Samuel Hirsch gave to the Reform cause additional impetus, while even men of more conservative temperament, like Hübsch, Jastrow, and Szold, adopted in the main Reform principles, though in practice they continued along somewhat less radical lines. The Philadelphia conference (1869) and that at Pittsburgh (1885) promulgated the principles which to a certain extent are still basic to the practice and teachings of American Reform congregations.
Principles of Reform Judaism
At the Pittsburgh conference in 1885, considered a continuation of the work of the Philadelphia Conference of 1869 and the German Conference of 1841-1846 (supra), Reform Rabbis convened under the leadership of Isaac Mayer Wise and adopted an eight-point platform. The 1999 statement is entitled A Statement of Principles for Reform Judaism: "This 'Statement of Principles' affirms the central tenets of Judaism - God, Torah and Israel - even as it acknowledges the diversity of Reform Jewish beliefs and practices.
We affirm that Torah is a manifestation of (ahavat olam), God's eternal love for the Jewish people and for all humanity.
We affirm the importance of studying Hebrew, the language of Torah and Jewish liturgy, that we may draw closer to our people's sacred texts. In so doing, we reaffirm social action and social justice as a central prophetic focus of traditional Reform Jewish belief and practice.
We are committed to the (mitzvah) of (ahavat Yisrael), love for the Jewish people, and to (k'lal Yisrael), the entirety of the community of Israel.
We embrace religious and cultural pluralism as an expression of the vitality of Jewish communal life in Israel and the Diaspora.
We pledge to fulfill Reform Judaism's historic commitment to the complete equality of women and men in Jewish life.
We are an inclusive community, opening doors to Jewish life to people of all ages, to varied kinds of families, to all regardless of their sexual orientation, to (gerim), those who have converted to Judaism, and to all individuals and families, including the intermarried, who strive to create a Jewish home.
We believe that we must not only open doors for those ready to enter our faith, but also to actively encourage those who are seeking a spiritual home to find it in Judaism.
We are committed to strengthening the people Israel by supporting individuals and families in the creation of homes rich in Jewish learning and observance.
We are committed to strengthening the people Israel by making the synagogue central to Jewish communal life, so that it may elevate the spiritual, intellectual and cultural quality of our lives.
We are committed to a vision of the State of Israel that promotes full civil, human and religious rights for all its inhabitants and that strives for a lasting peace between Israel and its neighbors.
We are committed to promoting and strengthening Progressive Judaism in Israel, which will enrich the spiritual life of the Jewish state and its people.
We are committed to furthering Progressive Judaism throughout the world as a meaningful religious way of life for the Jewish people.
Reform Jewish theology today
Rabbi W. This is because Reform Judaism affirms "the fundamental principle of Liberalism: that the individual will approach this body of mitzvot and minhagim in the spirit of freedom and choice. [Bernard Martin, Ed., "Contemporary Reform Jewish Thought", Quadrangle Books 1968.]
Reform Judaism has always promoted monotheism in particular. At least one edition of the official American Reform prayerbook, "Gates of Prayer: The New Union Prayerbook", is predominantly theistic, but also includes a service that omits all references to God in English while retaining them in Hebrew (pp.204-218).
The Reform movement has had a number of official platforms. The next platform was written in 1937 by the Reform movement's Central Conference of American Rabbis (CCAR). The CCAR rewrote its principles in 1976 with its "Centenary Perspective" and rewrote them again in the 1999 "A Statement of Principles for Reform Judaism". While original drafts of the 1999 statement called for Reform Jews to consider re-adopting some traditional practices on a voluntary basis, later drafts removed most of these suggestions.
Reform Judaism's position on Jewish law today
The classical approach of Reform Judaism towards halakha was based on the views of Rabbi Samuel Holdheim (1806-1860), leader of Reform Judaism in Germany. He believed that Reform Judaism should be based solely upon monotheism and morality. This approach was the dominant form of Reform Judaism from its creation until the 1940s. Many Reform congregations have more Hebrew in their religious services and are incorporating more aspects of laws and customs, in a selective fashion, into their lives. This is a departure from the classical Reform position in favor of more traditional Judaism.
Even those in the traditionalist wing of Reform Judaism still accept the primary principle of classical Reform: personal autonomy has precedence over Jewish tradition; The difference between the classical Reformers and the Reform traditionalists is that the traditionalists feel that the default position towards choosing to follow any particular practice should be one of acceptance, rather than rejection. While only representing a minority of the movement, this group has influenced the new Reform statement of principles, which states that "We are committed to the ongoing study of the whole array of mitzvot and to the fulfillment of those that address us as individuals and as a community."
Currently, then, some Reform rabbis promote following elements of halakha, and belief in many parts of classical Jewish theology, while others actively discourage adopting Orthodox practices or beliefs, because they feel that this is not in the tradition of the Reform movement. (See also, the various positions within contemporary Judaism as regards Halakha.)
Jewish identity and inter-religious marriages
Despite a 1973 Central Conference of American Rabbis resolution recommending that its members not do so, the CCAR does not formally forbid its members from officiating at interreligious marriages. This is an important consideration for many Reform Jews, since according to a recent survey, 53% of Reform Jews intermarry. [Gordon and Horowitz] However, the great majority of Reform rabbis will only officiate at intermarriages where both the Jewish and the non-Jewish spouse agree to maintain a Jewish home, and to raise the children as Jewish. It is in fact more likely that the 1973 decision was more a result of pressure from the greater reform laity than an actual philosophical evolution in reform doctrine.
Some Jews, both Reform and otherwise, are uneasy about the demographic trend towards Jewish assimilation, which particularly affects the Reform movement (as illustrated by a recent comprehensive survey of the American Jewish population [Gordon and Horowitz], although this was not conducted by scientists).
American Reform Judaism and British Liberal Judaism accept the child of one and only one Jewish parent (father or mother) as Jewish if the parents raise the child as a Jew by Progressive standards. Thus, 88% of Reform Temples allow Gentiles to be synagogue members if they are married to Jews; 87% of Reform Temples allow Gentiles to serve on synagogue committees, 22% of Reform Temples allow gentiles to have aliyot to the Torah.
In contrast, most other branches of worldwide Progressive Judaism (with the notable exception of Reconstructionism) reject patrilineal descent.
A recent trend is an increase in the number of Reform congregations that are accepting of openly gay and lesbian members and clergy.
Union for Reform Judaism
The Union for Reform Judaism, the central body of the Reform Movement in North America, was founded in Cincinnati in 1873 by Rabbi Isaac Mayer Wise as the Union of American Hebrew Congregations.
As the congregational arm of the Reform Movement, the Union's primary mission is to create and sustain vibrant Jewish congregations wherever Reform Jews live. The Union provides leadership and vision to Reform Jews on spiritual, ethical, and political issues as well as materials and consultation for programs in the congregation.
Timeline of Reform Judaism in the United States
1824 Isaac Harby leads forty-seven Jews in Charleston, South Carolina to petition for major changes in the Shabbat service at Congregation Beth Elohim, including that each Hebrew prayer in the service be immediately followed by an English translation, that new prayers reflecting contemporary American life be added, that the rabbi offer a weekly sermon in English to explain the Scriptures and apply them to everyday life, and that services be shortened.
1842 Congregation Har Sinai in Baltimore, Maryland, adopts Reform services
1845 Temple Emanu-El becomes New York City's first Reform congregation
1846 Rabbi Isaac Mayer Wise came to the US in from Bohemia.
1875 Reform Judaism's Hebrew Union College is founded in Cincinnati by Isaac Mayer Wise.
1885 A group of Reform rabbis adopts the Pittsburgh Platform.
1922 Reform Rabbi Stephen S.
1937 The Central Conference of American Rabbis adopts "The Guiding Principles of Reform Judaism", known as the Columbus Platform.
1976 On the occasion of the centennials of the Union of American Hebrew Congregations and the Hebrew Union College-Jewish Institute of Religion, the Central Conference of American Rabbis adopts "Reform Judaism: A Centenary Perspective".
1983 The Central Conference of American Rabbis formally states that a Jewish identity can be passed down through either the mother or the father, thereby making official what had been the state of affairs in many Reform communities since the early twentieth century. Despite its rejection by Conservative Judaism and Orthodox Judaism, and the state of Israel, descent through the mother or the father becomes the standard for North American Reform and unaffiliated Jews.
1997 On the occasion of the centenary of the first World Zionist Congress, the Central Conference of American Rabbis adopts the Miami Platform, dedicated to the relationship between Reform Judaism and Zionism.
1999 The Central Conference of American Rabbis adopts "A Statement of Principles for Reform Judaism" in Pittsburgh.
2003 The congregational arm of the Reform Movement in North America adopts the new name "Union for Reform Judaism", replacing its previous name "Union of American Hebrew Congregations" at its Biennial Convention in Minneapolis, Minnesota. Final version is currently going to print.(9/9/06)
- The Role of Women in Reform Judaism Whatever happened to Reform Judaism? Changes in the last 50 yearsReform Judaism in Britain
History
In 1836 several members of the Synagogue of Bevis Marks in London requested the introduction of such alterations and modifications as were in the line of the changes introduced in the Reform synagogue in Hamburg and other places. The reformers however went ahead with their plans, and established an independent congregation, the West London Synagogue of British Jews, on 15 April 1840. The West London Synagogue reformers are the ancestors of the modern British Reform movement, the Movement for Reform Judaism;
British Reform Judaism today
The Movement for Reform Judaism is more traditional than the Reform Judaism of the United States. All Rabbis for these congregations are members of the "Assembly of Rabbis", which publishes Reform siddurs and maintains a "Reform Beth Din", which is located at the Sternberg Centre in London. The Reform Beth Din's decisions are recognised worldwide by Reform and Liberal movements as valid.
Reform Jews in the UK have a wide variety of traditions and practices, although most synagogues share some basic similarities, including these:
As described above, reform Jews do not officially celebrate holy days two days in a row, although some families may choose to do so out of their own traditions. It generally takes a shorter time to convert to reform Judaism than to orthodox Judaism, although the willingness of reform rabbis to accept converts varies. The reform movement has a tendency to be more socially liberal than many Orthodox congregations, with a more relaxed attitude being taken towards homosexuality and other moral issues, as well as strongly encouraging interfaith dialogue.Liberal Judaism
Liberal Judaism is the other half of Progressive Judaism in the UK, dating from 1902.
Although the Liberal movement does not identify itself as Reform (which has a specific meaning in British vocabulary), its beliefs and practices are sufficiently similar to American Reform that Americans habitually refer to British Liberal Judaism as a Reform movement. British Liberal Judaism is in practice much closer to American Reform than British Reform is.
Reform and Progressive Rabbis in Britain
In Britain, most Reform and Liberal Rabbis train and receive their Rabbinical ordination from Leo Baeck College in London, which is funded by both movements.
Well-known British Reform Rabbis include:
Rabbi Lionel Blue (b. 1942)Progressive Judaism in Israel
History
Some of the earliest Reform rabbis to settle in Israel included Rabbi Judah Leon Magnes, who was the first Chancellor of the Hebrew University and in 1938, became its President.
The headquarters of the World Union for Progressive Judaism (Reform Judaism is generally referred to as Progressive Judaism in Israel) were moved to Jerusalem in 1973, establishing Progressive Judaism's international presence in Zion and reflecting its intention to form a strong indigenous movement.
The first Reform kibbutz, Kibbutz Yahel, was founded in 1976 in Arava and Kibbutz Lotan was founded in 1983.
With the mass-immigration of Jews from the CIS to Israel the Reform movement in Israel grew bigger.
National Bodies
The organizational bodies for Reform Judaism globally are:
the Union for Reform Judaism (URJ) in North America the Movement for Reform Judaism in Great Britain the Israel Movement for Progressive Judaism in IsraelThe political and legislative outreach arm of Reform Judaism in the United States is the Religious Action Center (RAC). The RAC is operated under the auspices of the Commission on Social Action of Reform Judaism, a joint instrumentality of the Central Conference of American Rabbis and the URJ.
In Israel, public and legal advocacy for Progressive Judaism is performed by the Israel Religious Action Center. A Gender-Sensitive Prayerbook 1994 ISBN 0-88123-063-4 LoC: BM674.34.C46 DDC: 296.4-dc20
Central Conference of American Rabbis, New York, and Union of Liberal and Progressive Synagogues, London. Response to Modernity: A History of the Reform Movement in Judaism.
Kaplan, Dana Evan, American Reform Judaism: An Introduction.
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