The New Pittsburgh Platform (1999)
We affirm that the Jewish people is bound to God by an eternal b’rit, covenant, as reflected in our varied understandings of Creation, Revelation and Redemption.
We affirm that every human being is created btzelem Elohim, in the image of God, and therefore every human life is sacred.
We regard with reverence all of God's creation and recognize our human responsibility for its preservation and protection.
We encounter God's presence in moments of awe and wonder, in acts of justice and compassion, in
loving relationships and in the experiences of everyday life.
We 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.
We continue to have faith that, in spite of the unspeakable evils committed against our people and the sufferings endured by others, the partnership of God and humanity will ultimately prevail.
We trust in our tradition's promise that, although God created us as finite beings, the spirit within us is eternal.
In all these ways and more, God gives meaning and purpose to our lives.
We affirm that Torah is the foundation of Jewish life.
We cherish the truths revealed in Torah, God's ongoing revelation to our people and the record of our people's ongoing relationship with God.
We affirm that Torah is a manifestation of ahavat olam, Gods 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.
We 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 we are called to mitzvot [commandments],the means by which we make our lives holy.
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. Some of these mitzvot, sacred obligations, have long been observed by Reform Jews; others, both ancient and modem, demand renewed attention as the result of the unique context of our own times.
We 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 modem times. And we mark the milestones of our personal journeys with traditional and creative rites that reveal the holiness in each stage of life.
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