Reform Judaism Today
Balancing
tradition and innovation in the 21st century
By Holly Lebowitz Rossi
What’s in a Name?
In December, 2002, Union of American Hebrew Congregations
(UAHC) president Rabbi Eric Yoffie received unanimous approval from the Board of
Trustees to submit a name change proposal at the November, 2003 biennial
meeting.
The name that Yoffie recommended for 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.
Holly Lebowitz Rossi
is a freelance writer who lives in Arlington, Massachusetts
