The State of Reform Judaism Today
by Holly Lebowitz Rossi
What’s in a
Name?
In November of 2003, the Union of American Hebrew Congregations
(UAHC) emerged from its biennial meeting with a brand new name, one
that had been proposed by the group's president, Rabbi Eric Yoffie.
The name adopted by the congregational arm of the Reform movement is, "Union for Reform Judaism: Serving Reform Congregations
in North America." The name sheds the word "Hebrew,"
which Yoffie argues reflects an earlier, apologetic time when the words
"Jew" or "Judaism" weren't acceptable in mainstream
America.
The movement has debated name changes before, and many
might ask, "What's in a name?", but the proposed change is
telling for a movement that has, in recent years, wrestled with its
place in the American Jewish landscape and worked hard to balance tradition
and innovation
Reform Once Rejected
Traditional Practices
The Reform movement is the largest in American Jewry,
with 1.5 million members and more than 900 congregations. Its theological
basis is that, while the moral teachings that Moses received at Mt. Sinai are eternal, Judaism is an ever-evolving set of practices meant to be explored anew in each
generation.
When Reform cohered in the United States in the 1870s,
under the leadership of Rabbi
Isaac Mayer Wise, Reform Judaism was characterized by all-English
services and a general shedding of what many saw as practices no longer
relevant to a vibrant Jewish life, such as keeping kosher and worshipping in Hebrew.
But today, the movement sees itself as remaining true
to its foundational principles of a progressive, social justice-oriented
approach to religion, while also reintroducing a panoply of practices
that were considered anathema to the first Reform Jews in America.
While Reform Jews continue to drive on Shabbat,
and generally do not wear yarmulkes outside of the synagogue (or sometimes within it), an increasing number
are learning Hebrew — even studying for adult bar
and bat mitzvahs — observing Shabbat,
and even keeping kosher in some form.
Outreach Has Been
and Remains a Feature of Reform Judaism
Reform Judaism is known for opening its doors to those
who might have otherwise felt unwelcome in a Jewish context. In 1983
the Reform movement ruled that people who were born to a Jewish father but a Gentile mother can
be considered Jewish, a departure from the traditional teaching of matrilineal
descent.
The movement also welcomes gay and lesbian Jews. The
Reform Central Conference of American Rabbis allows rabbis to perform
same-sex commitment ceremonies. The Reform seminary, Hebrew Union College-Jewish
Institute of Religion, has ordained gay
and lesbian rabbis since
1990.
Outreach to interfaith families is another hallmark
of the movement. As intermarriage rates rose in the 1970s, the Reform
movement instituted an outreach program. At the time, the goal was to
keep intermarried Jews involved with Jewish life in some form.
Today, that outreach endeavor has evolved in response
to a more complex set of issues facing the movement. Although many Reform
rabbis will not officiate at interfaith wedding ceremonies, interfaith
families continue to search for meaningful ways to experience Judaism.
Enter the Ritual
Revolution
At the same time, though, the Reform movement is becoming
more traditional, in the sense of adding more Hebrew to services and
incorporating more observances into the average family's Jewish life.
A generational split is emerging, with younger Reform Jews hungry for
more traditional ways to incorporate Jewish meaning into their lives,
while the older generation is more reticent to adopt new practices that
may change the feel of Reform worship and lifestyle.
Scholars and leaders debate the long-term effect this
phenomenon will have on the movement, some wondering whether it will
create a rift between the "Classical Reform" on the one hand
and a more Jewishly traditionalist group on the other.
Movement leaders say that conversion rates, meanwhile,
are rising dramatically. As more and more families choose this option,
some wonder whether this will lead to alienation for interfaith families
that choose not to convert.
Others, however, think that the relationship between
reaching out to non-Jews in a Reform context, at the same time that
Reform Jews are re-connecting with traditional elements of the religion,
might strike a fruitful balance that will sustain the movement in the
future, especially as people reach out to the Jewish tradition for spiritual
sustenance.
With the movement growing and changing, a serious shortage
of professionals, including rabbis, cantors, communal leaders and educators,
has emerged. Although concerns remain about whether this shortage will
stunt the movement’s growth, recruitment efforts at the seminary
are helping. With 105 applicants for the fall of 2003, this year’s
rabbinical pool represents the second largest group in the last 25 years,
say the school’s admissions officials.
Another sign of vibrancy and progress, as well as the
focus on more Hebrew and spirituality, is a pending new prayerbook.
In development for more than twenty years, it is scheduled to be published
in the spring of 2005. The book will reflect the dual trends in Reform
Judaism, offering side-by-side pages with both traditional and alternative
prayers.
Reform Political
Issues
The family, home, and synagogue aren't the only arenas in which Reform Jews are making a mark. The public
square and political arena are also familiar places for the movement.
The Religious Action Center for Reform Judaism (RAC)
continues, as it has since 1962, to advocate for a variety of issues
that its leaders say are integral to a Jewish sense of social justice
and "tikkun olam," or repair of the world.
Most of the key political issues that the RAC is involved
with concern the separation of church and state, in an era when programs
from school vouchers to the so-called "faith-based initiative"
seem to be striving to use government money to finance religious educational
and social service programs.
Maintaining that Jewish values call for social action
but also require a religiously pluralistic society, the RAC is seen
as an advocate for the rights of minority religions in a largely Christian
society.
Dissonance: Zionism
and Left Politics
Zionism, or the support
of the State of Israel, is also an
interesting issue to watch in the Reform context. The movement has,
especially in recent years, been extremely devoted to Israel, urging
young Reform Jews to travel there with youth groups and offering synagogue
programs on the nation’s history and culture as well as sponsoring
trips to Israel for adults and families.
Some scholars observe the tension between this pro-Israel
sentiment and the left-leaning political legacy of the movement, which
always supported Israel but often advocates for peace with Palestinians
through a two-state solution.
The coming years will be crucial for the Reform movement,
as it seeks to balance "classical" and "contemporary"
traditions, supply and demand for Reform professionals, outreach and
conversion, and Jewish and leftist politics in this period of growth
and transition.
Sources: MyJewishLearning
Holly Lebowitz Rossi is a freelance writer who lives
in Arlington, Massachusett |