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Reform Judaism

Introduction

The Reform movement began in Germany in 1819, but emerged independently in Britain in 1842 with the establishment of the West London Synagogue. The various Reform congregations eventually joined together and the Reform Synagogues of Great Britain is now a national movement with 42 Congregations. One in six of all Jews in the country now belong to the Reform Synagogues of Great Britain.

Like the emergence of Protestantism, Reform Judaism developed partly out of a need for internal religious changes and partly because of wider factors operating in society at large.

The issue of change is one that constantly challenges all faiths: how much can be altered to accommodate new lifestyles and attitudes? Who decides what is and is not permissible, and by what authority? It also begs the question of which parts of the faith are core values and immutable, and which are social custom and time-bound.

The road to Reform

In Judaism the decision-making body had historically been the Sanhedrin, the Jewish parliament of 71 rabbis. It was established at the turn of the first millennium and had the task of adapting the faith to ever-changing conditions. Their debates are recorded in the Mishnah and Talmud. They reformed Judaism to such an extent that what emerged was no longer recognisable as Biblical Judaism and became known as Rabbinic Judaism.

It was they who effectively abolished the death penalty even though it is frequently commanded in the Bible. Similarly they declared that the verse in Exodus 21.24 "an eye for an eye, a tooth for a tooth" should be divested of any sense of physical retribution but interpreted to mean financial compensation instead.

However the demise of the Sanhedrin in the fifth century robbed Judaism of its dynamic reforming process and a central authority to implement major changes. Leading scholars did effect some modifications but there was a general reticence to reverse rulings made by rabbis of previous centuries, who were considered to be more pious than modern ones. The result was an increasing stultification within the faith, and the gulf between Jewish Law and everyday reality widened. Conformity became the hallmark of religious authenticity.

This did not stop Jewish life from continuing. For centuries Jews were forcibly separated from wider society by discriminatory legislation and this had the effect of keeping them cocooned in their own world and unaffected by changing trends. The problem only became a crisis in the nineteenth century when the social and legal barriers around them came down, and Jews were catapulted into modern society.

For some, the sudden transition was too overwhelming, and it led to them abandoning Judaism. Others reacted by retreating back into their faith and deliberately shunning any contact with life outside. Another group sought to inhabit both worlds, loyal to their tradition but also part of modernity. That was the creation of Reform Judaism.

Changes made in Reform Judaism

What changes were made?

Services were no longer conducted solely in Hebrew, but in a mixture of Hebrew and English, recognising the fact that for most Jews the vernacular was the main language of communication.

Sections of the liturgy were omitted if they no longer corresponded to what Jews believed. Out went prayers for the restoration of animal sacrifices, perhaps appropriate for Biblical times but not desired by modern Jews.

Most dramatic of all has been the complete equality accorded to women. In Orthodox synagogues women are seated separately from men and do not lead any part of the service when men are present. In Reform synagogues they sit together with men, participate actively in public worship and can now also be rabbis.

Revelation vs interpretation

Whilst these changes are some of the obvious outward signs of Reform Judaism, the key to them all is the question of what happened at Mount Sinai. For the Orthodox, it was the revelation of God given once and for all time. Aspects might be interpreted through oral traditions, but it cannot be altered or negated. Reform adheres to the notion of Progressive Revelation: that the will of God is constantly unfolding and each generation has to hear God's voice in its own time. Mount Sinai was the start, but what held true four thousand years ago for a nomadic group living in the wilderness does not necessarily apply today. Scientific knowledge and modern insights are part of God's revelation too.

One current example might be homosexuality. Described in the Bible as an abomination and regarded as a perversion, we now know that for some people it is their natural orientation. It was not their choice, but God created them that way. Heterosexuals may feel uncomfortable with them, but have to recognise their right to be as they are.

The Bible may be an authoritative text, but it does not have final authority. In the classic formulation of the relationship between past and present, 'tradition has a vote, but not a veto'.

Reform has also given prominence to the moral commands over the ritual observances. This is not to devalue or abandon rituals, but to emphasise that by themselves they are insufficient unless they are accompanied by ethical conduct. Thus keeping the dietary laws and lighting candles are worthless unless one is also scrupulously honest in business or cares for the downtrodden. Moreover, it is held that the purpose of rituals is to enhance one's religious life and so those that impede it have been jettisoned - such as the ban on driving to synagogue on the Sabbath even if one lives too far away.

Another characteristic of Reform is its attitude to modern life. Instead of seeing it as full of dangers and to be resisted, it is seen as a place of opportunities and to be welcomed. Although it contains unpleasant aspects, they should not prevent one from benefiting from the good it has to offer.

Reform Judaism and the future

The future

The danger for any new movement is that it too ossifies and becomes another orthodoxy. However, Reform Judaism has tried to remain true to its reforming principles by being open to new developments. It considers same-faith marriages preferable, but has striven to make mixed-faith couples still feel welcome. Jewish status is still determined by the matrilineal line, but new procedures have been introduced recently to accept children of Jewish fathers and non-Jewish mothers.

Reform Judaism is also currently revising its prayer book so as to adopt inclusive language and eradicate exclusively male imagery. For instance, instead of "all men shall praise you our King, O God of our fathers", it will say "all people shall praise you our Ruler, O God of our ancestors".

Leading the way

It is a measure of the success of Reform Judaism that some of its innovations have been adopted by Orthodox synagogues, such as a special coming-of-age ceremony for girls or holding a communal Passover meal for those without family.

Equally influential has been its development of the synagogue as a community centre rather than just a house of prayer. Few today are complete without a friendship club, keep-fit group and bridge circle.

It also provided a model for the Church of England. The first woman rabbi predated the entry of women into the priesthood by seventeen years and after a similar struggle for recognition. The general acceptance of women rabbis once they had become a fact of life showed that threats of mass defection did not materialise even though there was on-going discontent in some quarters. Similarly, the acceptance of gay rabbis - although small in number - indicates that the majority of congregants judge a person by their integrity rather than their sexuality.

Prominent Reform rabbis

Some Reform rabbis have had a great impact on national life in recent times. Lionel Blue became a household name through his contributions to Thought for the Day and other ´óÏó´«Ã½ programmes. The late Rabbi Hugo Gryn, stalwart of Radio 4's Moral Maze, also belonged to the Reform, and through his mixture of tradition and common-sense he epitomised what the movement as a whole stood for.

The bigger picture

Despite their different approaches, Reform and Orthodoxy still have more in common than that which separates them. Other smaller Jewish groups exist too - Liberals and Masorti - mixing tradition and change in varying ways. Reform sees itself as neither superior nor inferior to them, but as an equally authentic expression of Judaism today, with a particular appeal to those deeply committed both to their Jewish heritage and modern life.

Further reading

Bibliography

Faith and Practice: A Guide to Reform Judaism Today by Jonathan A Romain (Reform Synagogues of Great Britain; ISBN: 0947884084)

The Jews of England by Jonathan A Romain (M.Goulston Educ.Foundn.; ISBN: 090737204X)

Tradition and Change; A History of Reform Judaism in Britain 1840-1995 by Jonathan A Romain and Anne Kershen (Reform Synagogues of Great Britain; ISBN: 085303298X)

Wanderings: History of the Jews by Chaim Potok (Penguin Putnam Inc USA; ISBN: 0449215822)

Judaism in Modern Times: An Introduction and Reader by Jacob Neusner (Blackwell Publishers; ISBN: 1557866848)