Rabbi Arnold Gluck Dave Abbey from Temple Israel/Congregation Iyr HaMelech in Ottawa/Kingston, ON Canada
writes: ...I don't mind standards of behavior for Reform Jews ... but I find the move towards 'rigid standards' tends to make those of us who may not wish to adhere to these standards, feel less 'worthy' as Jews. Michael Kaplan, a member of Lakeside Congregation for Reform Judaism in Highland Park, IL writes: I enjoyed reading the commentary from both Rabbis. My question is whether they have any practical, as opposed to theoretical, advice for dealing with the set of issues we confront when dealing with various mitzvot. I want to assure our readers that they need not worry about Reform Judaism imposing standards upon our members. The reality of our modern context is that all religious observance is voluntary, even Orthodoxy, and that is not about to change. Nor is it in anyone's interest to be making judgments as to who is a good or worthy Jew. My favorite definition of a good Jew is anyone who aspires to be a better Jew. There are many ways to accomplish this, just as there are many different ways to serve God. For some, their service is focused on pursuit of justice. For others, it is through learning and teaching. Some Jews find the greatest fulfillment through ritual observance. Reform Judaism does its members a service in my opinion when it articulates ideals of Jewish life and practice to guide our members in their personal Jewish choices, and our congregations in crafting their communal practice. As for the concern about rigidity, I believe that Jewish life should be filled with love and joy, and not be onerous or burdensome. Our tradition teaches us that God gave us Torah and mitzvot out of great love, like parents who give direction to their children to help them reach their full potential. Seen in this light, mitzvot are more opportunities for growth and fulfillment than obligations. Below are some concrete examples of the ways in which we can be enriched by our observances. Shabbatot and chagim are sacred meeting times. They draw us close to one another and enable us to create communities of love and caring in which to share the joys and sorrows of our lives. A rich Jewish life includes observing and celebrating Shabbat and holy days. Worship gives voice to the longings of our hearts, renews our vision of the world, allowing us to examine our lives from a God's-eye view. When we join our voices to those of our friends and family we lift each other to a higher spiritual place as we "serve God with joy" (Psalm 100:2). Regular worship is an indispensible element of Jewish practice. Torah study opens our minds and hearts to the sacred and gives us access to the accumulated wisdom of our people. It lights a path to God and teaches us how to walk in God's ways. Those who aspire to be good Jews will find Jewish learning to be essential. Performing acts of kindness, g'milut chasadim, brings us into loving and caring relationships with others, giving us the great joy of righteous living. As the psalmist said, "Light is sown for the righteous and joy for the upright in heart" (Psalm 97:11). For further practical guidance I strongly recommend Rabbi Mark Warshofsky's book, Jewish Living, as the best reference available on contemporary Reform Jewish practice. Above all, I urge all Jews to engage in Jewish learning in order to decide on the standards that will be right for them. This was the advice the great Rabbi Hillel offered when a gentile asked to be taught the entire Torah while standing on one foot. Hillel said, "What is hateful to you do not do to your fellow. That is the whole Torah, all the rest is commentary, go and learn" (Talmud Shabbat 31a). Any Reform Jew who wishes to know how to live a meaningful religious life need only follow Hillel's advice: "go and learn." Come and learn with us. Come experience the joy of Jewish life with us in our synagogues. Because, to paraphrase the words of our siddur, knowing and understanding, learning and teaching, leads to observing and fulfilling with love all the teachings of Your Torah. | Rabbi Michael Sternfield Michael Kaplan, a member of Lakeside Congregation for Reform Judaism in Highland Park, IL writes: I enjoyed reading the commentary from both Rabbis. My question is whether they have any practical, as opposed to theoretical, advice for dealing with the set of issues we confront when dealing with various mitzvot. Mary Hofmann of Congregation Etz Chaim in Merced, CA writes: I'd be interested (very!) in a follow-up to this presumably philosophical discussion with one that is more operational in content. It seems, at least from the initial Eilu V' eilu discussion on standards that it's going to be a general discussion . . . one that deals more with whether standards exist than with what those standards may or may not be. Micaiah b. Malachi from Adat Achim Synagogue in Sunny Isles Beach, Florida writes: As a Reform Jew, I take offence at the notion that Reform Jews make up Judaism as we go. I agree with both rabbis to an extent. Yes, Reform Judaism is built on the ever changing perception of Torah and other halachah interpretations. We thrive on consensus. That is the major reason I and my partner chose Reform over the other branches of Judaism. The attractiveness of the Reform branch over the Orthodox branch does not lay in a reduction of rules, but rather a deeper understanding of the "why" instead of following traditions and laws "because".
The readers' responses to our discussion express a desire for specific practical standards for Reform Judaism. While I appreciate their wishes for specificity, I doubt that there can be a concise answer that would cover the entire range of contemporary Jewish practice. The excellent responsa of Rabbis Solomon Freehof, and Mark Washofsky and the Responsa Committees of the CCAR offer specifics on a wide range of individual concerns and deal with both ritual and ethical matters. Rabbi Freehof's multiple volumes of responsa remain remarkably cogent and fresh even though most were written several decades ago. There is little with which I would disagree, particularly since all of the responsa provide excellent historical and rabbinic perspectives. On the other hand, I must re-state my original premise that Reform Judaism needs to be understood in the context of moral relativism. Of course, I am not alluding to the core moral precepts of Judaism. I am referring to changing attitudes of our society vis a vis Reform Judaism. Gender issues truly stand out as key examples of how relativism comes into play: Same-sex marriage, female equality in the synagogue, freedom of choice concerning abortion, birth control, non-marital sex, the recognition of homosexuality as a natural condition rather than an illness: these are only a few of the serious ethical matters that have undergone transformation in Reform Judaism. I would add to this list the status of the non-Jew and their children in the synagogue as truly momentous concerns that are being re-thought in light of our changing world. I applaud Reform Judaism's flexibility while acknowledging that, for some people, the absence of a Shulchan Aruch (Code of Jewish Law) for Reform Judaism and for all times just is not possible or desirable. Our movement will continue to struggle with new issues and new realities and we will continue to come up with new responsa that will guide and instruct us, but they will never exactly tell us what we must do or believe. This is what makes us Reform Jews and this is one of our greatest strengths. |
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