9 (more) things to know about Reform Judaism

A recent column entitled “9 Things to know about Reform Jews” reminded me how little so many people actually know about Reform Judaism. Written as a way of highlighting the fact that thousands of Reform Jews are gathering in Orlando for the Biennial, the column offers a few interesting tidbits, but fails to deliver on what really makes Reform Judaism compelling. Reading the article reminded me what a shame it is that there’s such widespread misunderstanding and ignorance when it comes to Reform Judaism. Hopefully this response to the column will help to in some small way advance our collective understanding. Before delving in to my 9 (more) things to know, I want to say that Reform Judaism shares much with every other major denomination of Judaism. Reform Judaism is committed to honoring the Jewish past, securing the Jewish future, and creating a vibrant and compelling Jewish present. However, for those that want to understand some of the unique characteristics of Reform Judaism I humbly submit the following:

              Reform Judaism is committed to the idea of informed choice. All Jews make choices when it comes to Judaism. Any Jew that tells you otherwise isn’t being intellectually honest or truly looking in the mirror. Jewish tradition is too vast and all- encompassing for any person to fulfill every mitzvah and observe every aspect of it at every moment. Whether we admit it or not, embrace it or not, the fact is: all Jews make choices. As Rabbi Arnold Jacob Wolf (z”l) put it, each of us is walking on “Judaism Street.” Each of us walks, according to our ability, our interest, our need. Each at our own pace. Each to the beat of our own drum. The significant contribution of Reform Judaism when it comes to the fact that all Jews make choices is the idea that our choices should be based on knowledge, on study, and on reflection. We shouldn’t make choices by default or out of convenience. A choice isn’t a choice if it’s based on ignorance or if it’s mindless. Reform Judaism’s emphasis on informed choice places upon each person the imperative to own his/her choices and asks each of us to be able to explain the rationale behind the choices that we make as we walk Judaism Street.

            Reform Judaism affirms personal autonomy without sacrificing a sense of obligation. Though we live in relation to a Commanding Presence, the fact is that even the ancient sages understood that free will is granted. Free will means that, at the end of the day, we are responsible for our actions and our lives. Reform Judaism teaches that it’s a convenient ruse to pretend that Judaism requires us to do certain things and that we have no say in the matter. While Jewish tradition is overflowing with mitzvot that address all aspects of our lives, the existential reality that each of us knows in our hearts is that the only voice that can truly command us is our own. Only on the basis of the free exercise of our will can we choose to live in relation to commandment. To deny the truth of personal autonomy is to minimize the purposefulness with which many of us live out our Jewish obligations.

           Reform Judaism listens to and speaks with the Prophetic Voice. At the heart of the Hebrew Bible are the teachings of the prophets. Built into our sacred scripture is the idea that truth is more important than power. Built into the DNA of the Jewish people is the necessity of social critique wherever hypocrisy and abuse reside. Many people associate Reform Judaism with Tikkun Olam (“mending the world”) but few understand that our commitment to social justice is anchored in our understanding of the role and the teachings of the prophets rather than some vaguely humanistic desire to help those less fortunate. Currently the work of the Religious Action Center and the Israel Religious Action Center is the most compelling example of how the Prophetic Voice speaks through Reform Judaism today.

            The Hebrew Union College Jewish Institute of Religion isn’t only the oldest rabbinical seminary in North America, it’s one of the greatest centers of Jewish learning in the world. Though I’m an alum of HUC-JIR and therefore somewhat biased, I think it is fair to say that, when taken together, the faculty of the 4 campuses of HUC-JIR are unparalleled in the depth and breadth of their Judaic knowledge. Though many universities have exceptional Jewish Studies departments, the sheer amount of faculty and diversity of faculty scholarship at HUC-JIR deserves special recognition. The College-Institute is central to the Reform Movement’s ability to deliver on the principle of “informed choice.”

           Reform Judaism has many “haters.” It’s important to know that lots of Jews act as if Reform Judaism is a dirty word. They blame many (sometimes all) of the woes facing the Jewish people squarely on the shoulders of Reform Judaism. What’s sad and unfortunate is that most of these detractors have absolutely no idea what they’re talking about. They’re simple spouting dogma. And they’re slowly (or quickly) untangling the threads of Jewish unity that are already frayed in today’s world. There’s plenty to critique within Reform Judaism, and healthy debate is a good thing. But look at any “comment section” on a Jewish topic and eventually the conversation will trend toward the deligitimization of Reform Judaism. Any serious student of Judaism should be able to offer a nuanced and thoughtful assessment of Reform Judaism rather than simply casting stones.

           Reform Judaism is committed to ritual and liturgical innovation. The prayers and rituals that have been handed down to us by our ancestors are, for the most part, a beautiful inheritance. That the spiritual and religious sensibilities of Jews who lived thousands of years ago still speak so authentically today is a testament to the greatness of our sages. But I don’t think the rabbis who wrote those words ever thought that they had the final say in the matter. From a spiritual and religious point of view it doesn’t make sense to assume that a new prayer, new ritual, or new approach to a ritual is anything other than healthy. Similarly, the prayers and traditions left to us by our ancestors should be subject to the editorial hand of us, the inheritors. Assuming of course that we honor their words and their ideas whenever possible. By taking a healthily progressive approach to ritual and liturgy Reform Judaism is simply carrying on the spiritual and religious desire to give voice to the soul.

         Reform Judaism is about building, not destroying. Among the many outdated misunderstandings of Reform Judaism is the idea that Reform Judaism is about tearing down and doing away with large parts of Jewish life. Folks point to the general lack of rigorous Kashrut, the fact that many Reform Jews aren’t able to understand Hebrew, and things like this as proof. They also mistakenly think that Reform Judaism is anti- Zionist. It’s true that in an earlier era (like more than 100 years ago) Reform Judaism challenged the relevance of certain ancient ritual practices. Ritual practices were generally deemed less important (and sometimes not important at all) while ethical and intellectual precepts were elevated. This critical evaluation makes sense given the historical and sociological contexts in which Reform Judaism emerged. But for the last 50-60 years at least, Reform Judaism has come home to many of these ritual practices. That’s because Reform Jews have found new ways of relating to and finding meaning in these rituals. No aspect of Judaism is foreign to the Reform Jew assuming he or she is able to find meaning and purpose in it. Reform Jews who say, “I don’t do _____ because I’m a Reform Jew” aren’t good ambassadors of Reform Judaism. Better are those who can explain what they do and don’t do based on their understanding of Jewish tradition and how they choose to live their lives. Reform Judaism isn’t a reason, it’s an approach.

         Reform Judaism is a big tent. Just as Abraham and Sarah welcomed guests into their tent, so too does Reform Judaism. In a sometimes alienating, cold, judgmental or impersonal world, welcoming people into our faith community isn’t merely a nicety, it is a spiritual and religious obligation. The beauty of the big tent approach that Reform Judaism is striving to actualize is that it has the potential to enrich and elevate the experience for all involved. One way of measuring the depth and resilience of any expression of Judaism is how that expression responds to the challenge and opportunity of diversity. If Reform Judaism is able to deliver on the stated goal of celebrating diversity, learning from diversity, and blessing diversity, then the movement will surely thrive and flourish beyond what it currently is and be an even greater source of meaning to those of us that identify as Reform Jews.

Reform Judaism is about the “Thou Shalt.” Simply stated, Reform Judaism, like all good Judaism, is based on a fairly simple notion: Thou Shalt. Rather than simply cruising through life without ever stopping to consider one’s personal power, responsibility, potential, and ability, Reform Judaism affirms the most basic of all Jewish ideas– that we are not fully human unless we are a mensch. “Thou Shalt” means that there is a Commanding Presence that calls out to each of us and that the measure of our days resides in our desire to respond and in the content of our actions. This is an idea that I learned from Leo Baeck’s great book, This People Israel and that I think captures the essence of Reform Judaism and the essence of Judaism more generally, from Abraham to today.

So there you have it, my somewhat lengthy addendum to the column I mentioned at the beginning. In the unlikely event that you feel compelled to comment, let’s keep it civil! We’re all working toward the same goals.

The World’s Shortest and Longest Field Trip

Every year Davis Academy 3rd graders go on the world’s shortest and longest field trip. They boarded busses and head to an amazing organization called The Community Assistance Center. It’s the world’s shortest field trip because the CAC is approximately 1 mile away from The Davis Academy. It’s the world’s longest field trip because the realities that the CAC addresses are very different from the life experience of Davis 3rd graders. Here’s a description of the work of the CAC (taken from their website):

CAC programs are designed to help families and individuals facing emergency situations meet the basic needs of food, shelter and clothing. Our goals are to prevent homelessness, alleviate hunger, promote self-sufficiency and enrich the lives of children whose families are struggling to make ends meet. Since CAC was founded 25 years ago the center has touched 16,000 families in our community. In 2011 we served 5,000 individuals and families.

Our 3rd grade partners with the CAC because their curriculum dedicates time to understanding the history of Georgia and the important concept of “community.” Many of the children are surprised to learn that there are families in their zip code and in their community that do not have enough money for rent, fresh food, or other basic necessities. As we tour the CAC the children see the food pantry– sometimes full, sometimes partially full, and sometimes alarmingly spare. They see shelves dedicated to basic school supplies like paper, pencils, notebooks, and backpacks, and they see the clothing processing facilities with everything from underwear to formal wear. As they tour the CAC they begin to understand the importance of the collections they do at Davis in support of the CAC.

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With seeing comes understanding. 3rd graders come to understand that volunteering benefits not only those who receive the toiletries and groceries, but that it also transforms the volunteer into a more loving, more aware, and more thoughtful person. They come to understand that “Thrift Store” isn’t only a song by Macklemore, but a place where people are able to shop with dignity. They come to understand that the world actually is unfair and imbalanced but that it doesn’t have to be.

They come to understand the idea of tzedek— one of The Davis Academy’s menschlichkeit values. At a very young age children are able to understand the idea of tzedakah— charitable giving. Tzedek, meaning “justice” or “righteousness” is a bit harder to understand because it’s much more abstract. Through visits to the CAC and other service learning experiences children understand that tzedakah is one of the ways that Jews strive to create tzedek.

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The Davis/ CAC partnership is now several years old. The CAC is blessed to have many partners in the Sandy Springs community (though never enough) and Davis students are blessed to have many opportunities to pursue tzedek. It’s a short drive, but a long journey to the CAC and our students see and understand differently once they’ve been there and back.

 

Tzedek and Non-Acceptance

One of the core menschlichkeit values at my school, The Davis Academy, is tzedek (“righteousness”). Tzedek means living a morally upright life. Ideally we’d all embody tzedek  but this is obviously not the case. The disconnect between what we know is right(eous) and what we often find, in our own lives and certainly in the world around us, is often very stark. It turns out that living morally and ethically is much harder than it seems. It turns out that human beings might intellectually grasp the importance of moral and ethical excellence but we generally don’t yearn to do the good. If we are passionately committed to living righteously the world arounds us presents many stumbling blocks to thwart us. It’s not enough to be intellectually committed to tzedek. Both as educators and as individuals we need to feel emotionally and spiritually stirred to pursue tzedek in our daily lives. That’s why I think non-acceptance is vitally important.

Non-acceptance, outrage, and spiritual indignation are powerful motivators. Abraham felt these emotions when he argued with God against destroying Sodom and Gemorrah. Moses felt these emotions when saw an Egyptian slavedriver beating a helpless Israelite.

Non-acceptance arises when we are able to see the abyss between the world as it is and the world as it should be. Outrage arises when we realize that the status quo, so deeply entrenched and ingrained, reinforces iniquity and injustice. Spiritual indignation bubbles up when we taste the disconnect between our principles, our potential, and our personal power, and the hypocrisy, inertia, and excuses that come too easily.

The cognitive and emotional dissonance captured by non-acceptance, outrage, and spiritual indignation can propel us towards tzedek. It can help us push through the malaise and complacency that keep tzedek just beyond the brink of consciousness. When we come home to tzedek we can confront the dizzying notion that each of us has the power to make a difference.

If you’ve read this far you might enjoy the song Rise Up from my CD: Be a Blessing. It features the Mt. Zion Second Baptist Church Gospel Choir. Click here to download the song or the entire album for free from CD Baby.