Reform Judaism

Attempt to modernize Jewish religion in keeping with the needs of modern society ("the spirit of the age").

First phase (c. 1790-1830):

Lay initiative. Emphasis on features that would impede the acceptance of Jews as individuals and as a group into European society.

• Esthetic changes in Jewish worship (often in imitation of practices in Christian churches)
  • Decorum in synagogue

  • Instrumental and choral music

  • Vernacular sermons on theological themes

  • Confirmation ceremonies

  • Removal of obsolete items (e.g., piyyut [liturgical poetry]. Yequm Purqan, etc.)

  • Redefinition of Rabbi's role: Theologian and Pastor

• Deletion of theologically problematic passages from prayers:

  (--Motive: Ideological or political?)

  • Return to Zion

  • Restoration of sacrificial cult

• Removal of halakhic restrictions to participation in general society.

• Justified changes by means of:

  • Evolutionary conception of Jewish religion
    Alliance with Wissenschaft des Judentums movement.

    Distinction between goals (primarily theological) and means (practices, etc.).

    Conviction that their current situation was radically different from previous eras

• Countered by extreme positions of traditionalists: All change is illegitimate.
  Involvement of government in internal Jewish conflict.

  Removal (or reinterpretation) of elements in religions (especially liturgy) that were not in keeping with ideals of Emancipation.

  e.g.:

  National aspirations (restoration of Palestine, perception of being in Exile).

German Reform Judaism: The Next Generation (c. 1840-1880):

Characteristics of Second Generation:

• Involvement of scholars and rabbis.

• Important figures: Abraham Geiger, Samuel Holdheim

• Broad range of opinions, from traditionalist to radicals.

• Conferences:
  Wiesbaden 1837; Brunswick 1844; Frankfurt 1845.

  Attempts at ideological and theological formulations of policies:

  Distinction between eternally valid ideas of Judaism, and historically contingent elements that must be adapted to the changing circumstances.

  "Mosaism"--Acceptance of the authority of the Torah only with respect to the principles of monotheism and revelation (?).

  Rabbinic literature is not binding (though could be used as a source of guidance). The Reformers themselves also had the right to introduce changes.

  Use of academic study of Jewish history and literature (Wissenschaft des Judentums) in support of Reform positions:

  E.g., A. Geiger on liberalism of Pharisees and evolutionary nature of Judaism; L. Zunz on Jewish names and homiletics.

Controversial Issues:

• Ideological Issues in Prayer Book:
  • Messianism and national restoration
    Messianism should be retained, but not the nationalist elements.

    Physical Resurrection

    Use of Hebrew (whether required / desirable).

    Kol Nidre ceremony

    "...Who did not create me a woman."

• Status of ritual:
  E.g., dietary laws, circumcision, shofar, lulav ceremony, Purim.

  Should they issue an official "creed"?

  Legitimacy of Intermarriage (had been permitted by the Napoleonic Sanhedrin)

  Esthetics of synagogue:

  • Instrumental music

  • "Triennial cycle" of reading Torah, with vernacular translation.

  • Mourning rituals (tearing garments, not shaving, etc.).

  Sabbath:

  All such activity as is part and parcel of the daily business or professional vocation is forbidden, while any activity that makes for recreation or spiritual elevation, particularly if it tends to arouse a religious mood, not only does not harm the Sabbath observance, but furthers it.

  • Emphasis on spiritual quality of Sabbath rather than ritual prohibitions.
    
    Justified riding to synagogue, organ music, etc.
    

    Not ready to permit working on Saturday (except for government!)

  
  

  Equality for women:

  • Equal obligation in all religious precepts (including time-defined ones), counted in prayer quorum (minyan).
  • Equality in education.
  • Changes in marriage laws (Agunah), levirate marriage?
  • Age or majority: 12 or 13?

Reform Judaism in America

On the other hand, the "Columbus Platform" of 1937 expresses a most positive attitude towards observance in all its venues, Zionism, Jewish national solidarity.

Recent Developments in Reform Judaism:

• "Covenant Theology":
• Return to faith in personal God.
• Increased reverence for "Torah"
  (though without belief in literal revelation).
• Efforts to develop Reform religious law (Halakhah) and responsa.
• Negative stance on intermarriage (1973 CCAR resolution confirming 1909 position).
• "Patrilineal descent" decision (1983).
• Stronger involvement in Israel, adoption of Zionist ideals.
• Increased involvement of women, especially rabbis.
• Broader range of communal and cultural activities.
• Day schools.
• Havurot (small prayer groups).

Click here to read texts of:

1. The Pittsburg Platform (1885)
2. The Columbus Platform (1937)
3. The Centenary Perspective (San Francisco 1976)

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