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soc.culture.jewish FAQ: Reform Judaism (10/12) |
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Frequently Asked Questions on Reform/Progressive Judaism
[Last Change: $Date: 1995/10/19 15:24:31 $ $Revision: 1.6 $]
[Last Post: Fri Feb 6 11:07:21 US/Pacific 2004]
The FAQ is a collection of documents that is an attempt to answer
questions that are continually asked on the soc.culture.jewish family
of newsgroups. It was written by cooperating laypeople from the
various Judaic movements. You should not make any assumption as to
accuracy and/or authoritativeness of the answers provided herein. In
all cases, it is always best to consult a competent authority--your
local rabbi is a good place to start.
[2][Got Questions?] Hopefully, the FAQ will provide the answer to your
questions. If it doesn't, please drop Email to
[3]questions@scjfaq.org. The FAQ maintainer will endeavor to direct
your query to an appropriate individual that can answer it. If you
would like to be part of the group to which the maintainer directs
questions, please drop a note to the FAQ maintainer at
[4]maintainer@scjfaq.org.
The deceased sages described within are of blessed memory, (assume a
Z"L or ZT"L after their names) and the sages alive today should live
to see long and good days (assume SHLITA). May Hashem grant complete
recovery to the ill. Individual honorifics are omitted.
The FAQ was produced by a committee and is a cooperative work. The
contributors never standardized on transliteration scheme from Hebrew,
Aramaic, Yiddish, or Ladino to English. As a result, the same original
word might appear with a variety of spellings. This is complicated by
the fact that there are regional variations in the pronunciation of
Hebrew. In some places, the common spelling variations are mentioned;
in others--not. We hope that this is not too confusing.
In general, throughout this FAQ, North American (US/Canada) terms are
used to refer to the movements of Judaism. Outside of North American,
Reform is Progressive or Liberal Judaism; Conservative is Masorti or
Neolog, and Orthodoxy is often just "Judaism". Even with this, there
are differences in practice, position, and ritual between US/Canada
Reform and other progressive/liberal movements (such as UK
Progressive/ Liberal), and between US/Canada Conservative and the
conservative/Masorti movement elsewhere. Where appropriate, these
differences will be highlighted.
The goal of the FAQ is to present a balanced view of Judaism; where a
response is applicable to a particular movement only, this will be
noted. Unless otherwise noted or implied by the text, all responses
reflect the traditional viewpoint.
This list should be used in conjunction with the Soc.Culture.Jewish
[5]reading lists. Similar questions can be found in the books
referenced in those lists.
There are also numerous other Jewish FAQs available on the Internet
that are not part of the SCJ FAQ/RL suite. An index to these may be
found at [6]www.scjfaq.org/otherfaqs.html
This FAQ is a volunteer effort. If you wish to support the maintenance
of the FAQ, please see [7]Section 20, Question 99 for more
information.
Special Introduction to the Reform/Progressive Portion of the FAQ
This portion of the FAQ is drawn primarily from published positions of
the [2]Union for Reform Judaism (URJ) and the [3]Central Conference of
American Rabbis (CCAR) -- the primary organizations for Reform Judaism
in North American. As such, the positions represented here are
collectively those of [4]the Reform movement, as canonized by its
leadership. Individuals in the movement have personal positions that
differ, some more traditional, some more liberal. Note: In November
2003, the Union of American Hebrew Congregations (UAHC) voted to
change its name to the Union for Reform Judaism (URJ): Serving Reform
Judaism in North America. You will like be seeing references to UAHC
for a long time; mentally translate them to URJ.
The positions in this part of the FAQ primarily reflect those of North
American Reform Jewry. Where appropriate and when it differs,
clarifications about Reform/Progressive practice outside of North
America is provided. Additional clarifications of this sort are always
welcome.
Again, as with any group, there are individuals who do not follow the
recommendations of the movement, and yet associate themselves with the
movement. This occurs in all aspects of Judaism. Remember to
distinguish the individual from the movement, and strive to encourage
those living with a less-than-serious commitment to their movement to
strengthen that commitment. Throughout the remainder of this posting,
unless otherwise qualified, the phrase "Reform Jew" refers to an
individual committed to Reform Judaism and acting in accordance with
the recommendations of Reform Judaism.
This list should be used in conjunction with the Soc.Culture.Jewish
[5]Reform Reading List. Similar questions can be found in the books
referenced in those lists.
Reproduction of this posting for commercial use is subject to
restriction. See Part 1 for more details.
------------------------------------------------------------
Subject: ORGANIZATION
This portion of the FAQ contains answers to the following questions:
Section 18. Reform/Progressive Judaism
* [8]Introduction to the Reform/Progressive FAQ
1. General Questions
1. [9]What is Reform Judaism?
2. [10]What, if any, are the fundamental principles of Reform?
3. [11]Is a Jew affiliated with Reform Judaism less "religious"
than one affiliated with another movement?
4. [12]How is Reform Judaism structured in the North America?
5. [13]How is Reform Judaism structured in the rest of the
world?
6. [14]How big is Reform Judaism?
2. History
1. [15]How did Reform Judaism start?
2. [16]Why did Reform Judaism start?
3. [17]I've heard reference to "Classic German Reform". What is
it?
4. [18]What is Reform Judaism today?
3. What is Reform Judaism's position on...
1. [19]The authority of Torah?
2. [20]The authority of Talmud?
3. [21]What is acceptable practice?
4. [22]What is unacceptable practice?
5. [23]The necessity of belief in G-d?
6. [24]The role of Israel?
7. [25]Other Jewish movements?
8. [26]Homosexuality
9. [27]Intermarriage
10. [28]Abortion
11. [29]Mixed (Interfaith) Marriages
12. [30]The role of women
13. [31]Outreach
14. [32]How an individual's Jewish status is determined
15. [33]The Messiah
4. Stereotypes: The fallacy verses reality
1. [34]Fallacy: Reform Jews choose practice based solely on
convenience
2. [35]Fallacy: Either patrilineal or matrilineal descent is
accepted
3. [36]Fallacy: Reform Conversions take no study, and are for
convenience only
4. [37]Fallacy: Reform Judaism encourages intermarriage
5. [38]Fallacy: Intermarried couples have exactly the same
rights as non-intermarried couples in Reform Congregations
6. [39]Fallacy: Reform Judaism has Rabbis and congregations that
don't believe in G-d
7. [40]Fallacy: There are no 3rd or 4th generation Reform Jews.
8. [41]Fallacy: An atheist could be considered a "good" Reform
Jew
9. [42]Fallacy: Reform Jews don't have Bar Mitzvahs
10. [43]Fallacy: Reform totally ignores "Jewish" divorce (i.e.,
gets)
11. [44]Fallacy: All Reform Congregations Are Rich
12. [45]Fallacy: Reform Rabbis do not study Halacha
13. [46]Fallacy: Reform Jews don't care about Jewish ideals and
principles.
14. [47]Fallacy: Reform Jews don't need to attend synagogue.
15. [48]Fallacy: Reform Jews don't believe in Zionism and don't
support Israel.
16. [49]Fallacy: Reform Jews have no concept of the Messiah.
17. [50]Fallacy: Reform Jews do not observe Shabbat
18. [51]Fallacy: Reform Jews ignore the laws of Kashrut
19. [52]Fallacy: Reform rejects most of Maimonides 13 Principles
of Faith
5. Differences from Traditional Judaism
1. [53]Why does Reform liturgy say "m'chayey hakol" [who gives
life to all] instead of m'chayey meytim" [who gives life to
the dead] ?
2. [54]What other changes to liturgy reflect Reform ideals?
3. [55]Why does Reform generally celebrate Rosh Hashanah for one
day?
4. [56]How does a Reform conversion differ from an Orthodox
conversion?
6. The Rabbinate
1. [57]How does one become a Reform Rabbi?
2. [58]What is the course of study for the Rabbinate?
3. [59]How does one become a Reform Cantor?
4. [60]What is the course of study for cantors?
5. [61]What other courses of study are available?
6. [62]Can Reform Rabbis be sanctioned for their beliefs
7. For Further Information
1. [63]How do I contact the main organizations in Reform
Judaism?
2. [64]How do I find a Reform congregation?
3. [65]Are there any Reform Rabbis on the network who will
answer questions?
4. [66]How do I start the conversion process?
5. [67]I'd like to do some further reading. Where do I start?
* [68]Special Credits for the Reform/Progressive FAQ
------------------------------------------------------------
Subject: Question 18.1.1: What is Reform Judaism?
Answer:
Reform is the most liberal of the major movements within Judaism
today. It started in the 1800s in Germany during the emancipation, and
encouraged examination of religion with an eye towards rationality and
egalitarianism.
Reform differs from the other major movements in that it views both
the Oral and Written laws as a product of human hands (specifically,
it views the Torah as Divinely inspired, but written in the language
of the time in which it was given). The laws reflect their times, but
contain many timeless truths. The Reform movement stresses retention
of the key principles of Judaism (as it sees them; for details,
consult the [5]Reform Reading List). As for practice, it strongly
recommends individual study of the traditional practices; however, the
adherent is free to follow only those practices that increase the
sanctity of their relationship to G-d. Reform also stresses equality
between the sexes.
Reform Judaism shares the universal Jewish emphasis on learning, duty,
and obligation rather than creed as the primary expression of a
religious life. Reform stresses that ethical responsibilities,
personal and social, are enjoined by G-d. Reform also believes that
our ethical obligations are but a beginning; they extend to many other
aspects of Jewish living, including: creating a Jewish home centered
on family devotion; life-long study; private prayer and public
worship; daily religious observance; keeping the Sabbath and the holy
days; celebrating the major events of life; involvement with the
synagogue and community; and other activities that promote the
survival of the Jewish people and enhance its existence. Within each
aspect of observance Reform Judaism demands Jews confront the claims
of Jewish tradition, however differently perceived, and to exercise
their individual autonomy--based, as the Sh'ma says, upon reason,
heart, and strength--choosing and creating their holiness as people
and as community. The requirement for commitment and knowledge is
repeatedly emphasized. A Reform Jew who determines their practice
based on convenience alone is not acting in accordance with the
recommended position of Reform Judaism. Reform also rejects the faith
tenets of other religions as a matter of first principles.
It should be noted that many of the paths taken by the Reform movement
differ from those of traditional Judaism. These differences result in
many of the discussions you will see on S.C.J.
Here are some references to some other statements about "What is
Reform Judaism?":
* "What is Reform Judaism": [6]http://rj.org/rj.html. Statement on
the UAHC Web Page
* "A Statement of Principles for Reform Judaism":
[7]http://ccarnet.org/platforms/principles.html. Statement adopted
by the CCAR in 1999
* "Why Be Reform?": [8]http://uahc.org/yoffie/whyref.html. A
statement by UAHC President Eric H. Yoffie
* A New Era For Reform: [9]http://rj.org/uahc/rjmag/397dr.html. A
letter that appeared in Reform Judaism magazine
In terms of size, the [10]UAHC 1993-1994 annual report notes that
there were a total of 853 UAHC-affiliated congregations, with a total
reported congregational membership of 302,193 member units (families,
singles, etc.). This can be contrasted with the 1983-1984 period,
where there were 773 congregations with a total of 269,406 member
units. Congregations range in size from a 2-member-unit congregation
in Port Gibson, Mississippi, to "mega"-shuls such as Wilshire Blvd
Temple in Los Angeles (2,123 member units), Anshe Chesed in Cleveland
Ohio (2,151), Holy Blossom Temple in Toronto Ontario (2,043), Temple
Israel in Minneapolis Minnesota (2,075), Washington Hebrew
Congregation in Washington DC (2,783), Congregation Emanu-El in New
York City (2,650), Temple Israel in W. Bloomfield Michigan (2,659),
Temple Emanu-El in Dallas Texas (2,526), and Cong. Beth Israel in
Houston Texas (2,011).
------------------------------------------------------------
Subject: Question 18.1.2: What, if any, are the fundamental principles of
Reform?
Answer:
The fundamental principles of today's Reform movement are captured in
the [5]Statement of Principles
([6]http://www.ccarnet.org/platforms/principles.html) adopted by the
CCAR in May 1999. The following are some excepts from that statement,
modified slightly for FAQ presentation (e.g., "We" was changed to
"Reform Jews", etc.). Note that the principles of Reform have changed
over time, from the 1855 [7]Pittsburgh Platform
([8]http://www.ccarnet.org/platforms/pittsburgh.html) to the 1937
[9]Columbus Platform
([10]http://www.ccarnet.org/platforms/columbus.html), to the 1976
[11]Centenary Perspective
([12]http://www.ccarnet.org/platforms/centenary.html), to the 1999
Statement of Principles.
G-d
* Reform Jews affirm the reality and oneness of G-d, even as we may
differ in our understanding of the Divine presence.
* Reform Jews affirm that the Jewish people is bound to G-d by an
eternal b'rit, covenant, as reflected in our varied understandings
of Creation, Revelation and Redemption.
* Reform Jews affirm that every human being is created b'tzelem
Elohim, in the image of G-d, and that therefore every human life
is sacred.
* Reform Jews regard with reverence all of G-d's creation and
recognize our human responsibility for its preservation and
protection.
* Reform Jews encounter G-d's presence in moments of awe and wonder,
in acts of justice and compassion, in loving relationships and in
the experiences of everyday life.
* Reform Jews respond to G-d daily: through public and private
prayer, through study and through the performance of other
mitzvot, sacred obligations -- bein adam la Makom, to G-d, and
bein adam la-chaveiro, to other human beings.
* Reform Jews strive for a faith that fortifies us through the
vicissitudes of our lives -- illness and healing, transgression
and repentance, bereavement and consolation, despair and hope.
* Reform Jews continue to have faith that, in spite of the
unspeakable evils committed against our people and the sufferings
endured by others, the partnership of G-d and humanity will
ultimately prevail.
* Reform Jews trust in our tradition's promise that, although G-d
created us as finite beings, the spirit within us is eternal.
Torah
* Reform Jews affirm that Torah is the foundation of Jewish life.
* Reform Jews cherish the truths revealed in Torah, G-d's ongoing
revelation to our people and the record of our people's ongoing
relationship with G-d.
* Reform Jews affirm that Torah is a manifestation of ahavat olam,
G-d's eternal love for the Jewish people and for all humanity.
* Reform Jews affirm the importance of studying Hebrew, the language
of Torah and Jewish liturgy, that we may draw closer to our
people's sacred texts.
* Reform Jews are called by Torah to lifelong study in the home, in
the synagogue and in every place where Jews gather to learn and
teach. Through Torah study Reform Jews are called to mitzvot, the
means by which we make our lives holy.
* Reform Jews 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. Some of these mitzvot, sacred
obligations, have long been observed by Reform Jews; others, both
ancient and modern, demand renewed attention as the result of the
unique context of our own times.
* Reform Jews bring Torah into the world when we seek to sanctify
the times and places of our lives through regular home and
congregational observance. Shabbat calls us to bring the highest
moral values to our daily labor and to culminate the workweek with
kedushah, holiness, menuchah, rest and oneg, joy. The High Holy
Days call us to account for our deeds. The Festivals enable us to
celebrate with joy our people's religious journey in the context
of the changing seasons. The days of remembrance remind us of the
tragedies and the triumphs that have shaped our people's
historical experience both in ancient and modern times. And we
mark the milestones of our personal journeys with traditional and
creative rites that reveal the holiness in each stage of life.
* Reform Jews bring Torah into the world when we strive to fulfill
the highest ethical mandates in our relationships with others and
with all of G-d's creation. Partners with G-d in tikkun olam,
repairing the world, we are called to help bring nearer the
messianic age. We seek dialogue and joint action with people of
other faiths in the hope that together we can bring peace, freedom
and justice to our world. We are obligated to pursue tzedek,
justice and righteousness, and to narrow the gap between the
affluent and the poor, to act against discrimination and
oppression, to pursue peace, to welcome the stranger, to protect
the earth's biodiversity and natural resources, and to redeem
those in physical, economic and spiritual bondage. In so doing, we
reaffirm social action and social justice as a central prophetic
focus of traditional Reform Jewish belief and practice. We affirm
the mitzvah of tzedakah, setting aside portions of our earnings
and our time to provide for those in need. These acts bring us
closer to fulfilling the prophetic call to translate the words of
Torah into the works of our hands.
Israel
* Reform Jews are Israel, a people aspiring to holiness, singled out
through our ancient covenant and our unique history among the
nations to be witnesses to G-d's presence. We are linked by that
covenant and that history to all Jews in every age and place.
* Reform Jews 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. Recognizing that kol Yisrael arevim zeh
ba-zeh, all Jews are responsible for one another, we reach out to
all Jews across ideological and geographical boundaries.
* Reform Jews embrace religious and cultural pluralism as an
expression of the vitality of Jewish communal life in Israel and
the Diaspora.
* Reform Jews pledge to fulfill Reform Judaism's historic commitment
to the complete equality of women and men in Jewish life.
* Reform Jews 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.
* Reform Jews 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.
* Reform Jews are committed to strengthening the people Israel by
supporting individuals and families in the creation of homes rich
in Jewish learning and observance.
* Reform Jews 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.
* Reform Jews are committed to Medinat Yisrael, the State of Israel,
and rejoice in its accomplishments. We affirm the unique qualities
of living in Eretz Yisrael, the land of Israel, and encourage
aliyah, immigration to Israel.
* Reform Jews 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.
* Reform Jews are committed to promoting and strengthening
Progressive Judaism in Israel, which will enrich the spiritual
life of the Jewish state and its people.
* Reform Jews affirm that both Israeli and Diaspora Jewry should
remain vibrant and interdependent communities. As we urge Jews who
reside outside Israel to learn Hebrew as a living language and to
make periodic visits to Israel in order to study and to deepen
their relationship to the Land and its people, so do we affirm
that Israeli Jews have much to learn from the religious life of
Diaspora Jewish communities.
* Reform Jews are committed to furthering Progressive Judaism
throughout the world as a meaningful religious way of life for the
Jewish people.
------------------------------------------------------------
Subject: Question 18.1.3: Is a Jew affiliated with Reform Judaism less
"religious" than one affiliated with another movement?
Answer:
Religion is a personal matter of belief, and just as there is a wide
spectrum of underlying belief (regardless of outward practice) in
other movements, there is in Reform Judaism.
Practice is a different question. Although Reform permits a wide
variety of practice--indeed, fully traditional practice could be
accomodated in Reform if it was the result of honest study--the
normative practice of American Reform Jewish is less ritualistic than,
for example, Orthodox practice. This is a logical consequence of
Reform's emphasis upon kevanah or devotion as an essential part of
Jewish ritual and practice. The notion is that rituals and practices
mean more if one is committed to their reason and significance,
emotional, rational, and spiritual.
------------------------------------------------------------
Subject: Question 18.1.4: How is Reform Judaism structured in the North
America?
Answer:
In North America, the principal organization for Reform Jewry is the
[5]Union for Reform Judaism (URJ) ([6]http://www.urj.org). URJ was
founded in 1873 as the Union of American Hebrew Congregations (UAHC)
by Rabbi Isaac Meyer Wise, and serves as the umbrella organization for
Reform Synagogues throughout North America. It was renamed Union for
Reform Judaism in November 2003.
URJ funds a seminary system for Reform Judaism: the [7]Hebrew Union
College--Jewish Institute for Religion ([8]http://huc.edu). HUC was
founded in 1875, and it now has [9]campuses in Cincinnati, Ohio (+1
513 221 1875); New York City, New York (+1 212 674 5300); Los Angeles,
California (+1 213 749 3424); and Jerusalem ISRAEL (+972 2 232 444).
See [10]http://www.huc.edu/campuses.html for specifics.
URJ works with a number of professional organizations:
* CCAR. The CCAR or [11]Central Conference of American Rabbis
(founded in 1889) [[12]http://ccarnet.org]. Its members are the
body of rabbis who consider themselves and are considered to be
the organized rabbinate of Reform Judaism. Its members consist of
Reform Rabbis ordained at the [13]Hebrew Union College (HUC), as
well as Reform Rabbis ordained at liberal seminaries in Europe,
and some rabbis who joined the Reform movement sometime subsequent
to ordination (most of these were ordained either at Conservative
Judaism's [14]Jewish Theological Seminary or [15]University of
Judaism, or at the Reconstructionist Rabbinical College). Note
that not all HUC graduates are CCAR members; some leave for
ideological reasons or because they have joined a different
movement. The CCAR publishes a quarterly rabbinic journal called
[16]CCAR Journal.
* ACOC. [17]American Conference of Cantors ([18]http://rj.org/acc/).
The ACC is the professional organization of over two hundred fifty
invested and/or certified cantors. Responsible for raising the
professional standards of synagogue musicians, the ACC offers
continuing education programs in conjunction with HUC-JIR School
of Sacred Music and professional development opportunities for its
members. Members of the ACC have special expertise in the music of
the Jewish people and serve synagogues and communities in
pastoral, worship, programming, and educational roles. The ACC
sponsors an annual convention and publishes Koleinu, a monthly
newsletter. It also offers placement services to its members and
UAHC congregations through the Joint Cantorial Placement
Commission.
* NATA. [19]National Association of Temple Administrators
([20]http://rj.org/nata/). The National Association of Temple
Administrators is the professional organization founded in 1941
for those who serve Reform Synagogues as executives,
administrators, or managers. The title does not reflect the
international make up of the organization, currently there are
more than 400 members from the United States, Australia, Canada
and Great Britain.
* NATE. [21]National Association of Temple Educators
([22]http://rj.org/nate/). NATE. is the professional organization
of Educators serving congregations of the Reform Movement as
Directors of Education, Principals, Department Heads, Preschool
Directors and Family Educators. Many NATE. members also serve on
the professional staff of Bureaus and Central Agencies of Jewish
Education. A growing number of NATE. Educators direct Reform or
Community Jewish Day Schools.
URJ works with a number of special-interest groups:
* WRJ. [23]Women of Reform Judaism (formerly National Federation of
Temple Sisterhoods) [[24]http://www.rj.org/wrj/]. Women of Reform
Judaism, The Federation of Temple Sisterhoods, representing
100,000 women in 600 local Sisterhoods throughout the United
States, Canada, and thirteen other countries, is the women's
agency of the Union of American Hebrew Congregations, the central
body of Reform Judaism in North America.
* NFTB. [25]National Federation of Temple Brotherhoods
([26]http://www.rj.org/nftb). NFTB is a coalition of over 250
affiliated brotherhoods with 30,000 members across North America,
dedicated to tikkun olam, 'repairing the world', through the
practice of Brotherhood. NFTB members are actively involved in
youth education, adult education, social action, and fellowship
activities which contribute to the enrichment of their synagogue
community.
* [27]PARDeS. The Progressive Organization of Reform Day Schools
([28]http://www.rj.org/pardes). PARDeS brings together days
schools and professional and lay leaders committed to advancing
the cause of full-time Reform Jewish Education. PARDeS fosters
Jewish identity, literacy and continuity through Jewish education
in Reform Day Schools...Promotes a life-long covenant with the
heritage of Judaism...And, advocates for excellence in education,
(secular and Jewish).
* ARZA/World Union. Association of Reform Zionists of America/World
Union ([29]http://www.rj.org/arzawuna) The mission of ARZA/WORLD
UNION, North America is to further the development of Progressive
Judaism in Israel and throughout the world. ARZA/WORLD UNION,
North America strives to strengthen Jewish communities by
encouraging Jewish solidarity, promoting religious pluralism and
furthering Zionism. ARZA/WORLD UNION, North America is working to
strengthen the relationship of North American Reform Jews with
Progressive Jewish communities in Israel and throughout the world
and to educate and inform our constituency on relevant matters of
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