I am not one to criticize the Reform Movement. Not because I think they are beyond criticism. But because they are so out of my orbit of mandatory ritual – that any criticism from me would be entirely meaningless to a movement that doesn’t mandate it. They do not believe in the binding nature of Halacha. And until recent times they rejected virtually all ritual – claiming only the ethos of Judaism to be valid.
In recent times they have done a 180 with respect to the ritual observance. They finally realized that avoiding all ritual left them bereft of any Jewish identity.
Nonetheless there is a debate in Reform between liberal factions who want to stick with the old tradition of rejecting all ritual (How ironic is that! …sticking to a tradition?!) and a newer breed of rabbis on the right of the Reform Movement who want to re-embrace ritual albeit on a voluntary basis. That seems to be taking hold to a certain degree.
Some Reform Jews are indeed beginning to observe Jewish rituals. When ritual becomes voluntary, it becomes easier to observe. There is no sense of responsibility or guilt if it is not done. This is why the Talmud teaches us that a metzuveh v’oseh (a person who is commanded to perform a ritual and complies by doing it) is greater than an eino metzuveh v’oseh (A person who is not commanded to do the Mitzvah but does it anyway). The metzuvah v’oseh feels the “strain” of obligation on his shoulders. The eino metzuveh v’oseh does not.
In this way a Reform Jew can pick and choose which ritual seems more meaningful to them and reject those that aren’t. Either way there is no sense of obligation, burden, or guilt attached.
Where it was once taboo, Reform rabbis can now be found wearing a kipa on their heads. Hebrew has been reintroduced into their prayer services. Torah is talked about more frequently and its study encouraged. In short there are more than a few elements of ritual that are being promoted by Reform rabbis and accepted by Reform Jews.
I have always felt that this was a positive development. Mitoch shelo l’shma bah l’shma. The more Mitzvos one does that are meaningful to them even if they only considered voluntary, the closer they become to being truly observant. Former Reform Movement head, Rabbi Eric Yoffie is of the newer breed of Reform rabbis that encourages mitzvah observance. This is how he raised his children. If I recall correctly one or more of his children are now Orthodox. And he is quite proud of them.
But all is not rosy. There is a pull in the other direction… all with good intentions. It is a pull based on sensitivities to others. The motivation is noble. But their innovations based on them are tragic. Redefining “who is a Jew” to include people of patrilineal descent (those born of a Jewish father and a non Jewish mother) is one such innovation. It increases their numbers but not with Halachicly definable Jews- which include only those born of a Jewish mother or sincere Halachic converts.
The latest such innovation is a move generated by Reform Rabbi Ellen Lippmann. She is “married” to a non Jewish woman who terms herself a “permanently lapsed Irish Catholic.” In an open letter published in the Forward she urges that their rabbinical seminary (The Hebrew Union College – HUC) policy barring intermarried students from entering their rabbinate be changed. It is not enough, she says, that intermarried couples be accepted into their temples. It should be reflected in the policies of their schools as well. While there is still resistance by some of their leadership, it seems like their future includes intermarried rabbis.
How absurd this is. It follows a trend that began with ordaining women; to ordaining GLBTs (gay, lesbian, bi-sexual, and transgender people) and is now trending toward ordaining intermarried couples. Like I said, I am in no position to dictate policy to a movement in Judaism that is non-Halachic. But it is the height of folly to be going in this direction.
Why, I would ask, stop there? If Reform Judaism is to be true to its ideals of ecumenism and an ethos free of prejudice, why not let a non-Jew become a rabbi? As long as they renounce the divinity of Jesus why bar them? That would be discriminatory! Non-Jews can be trained in pastoral duties. They could counsel Jews just as easily as non-Jews. Let them be educated at their rabbinic seminary. There are some pretty talented non-Jews out there that can be very spiritual and trained in Judaism’s ethos. These non Jewish Reform rabbis would not after all be required to do any mitzvos since even Jewish Reform rabbis aren’t.
This is of course ridiculous and they would never do this. But as absurd as this is, the argument is valid. Furthermore if ritual observance is voluntary, why not just drop the whole charade and just call anyone with an ethical perspective on life a Reform Jew? The only caveat (for the moment) being that they reject the divinity of Jesus. Once they do that – they can be called a Jew if they live an ethical lifestyle. Why stop with patrilineal decent? On the other hand why call yourself Jewish at all? What’s the point?
And yet there is that pull to the right that encourages observance on a voluntary basis. The battle rages on in their circles.
As Orthodox Jews – why should we care what happens in Reform Judaism? Because Kol Yisroel areivim zeh lazeh. We have a responsibility to our fellow Jews to keep them as Jewish and observant as humanly possible. I therefore add my own protest to this idea. To the extent that they increase mitzvah observance we ought to encourage them. To the extent they they move further away from Judaism we ought to discourage them. The one thing we should not be is apathetic.
Visit Emes Ve-Emunah.Harry Maryles
About the Author: Harry Maryles runs the blog "Emes Ve-Emunah" which focuses on current events and issues that effect the Jewish world in general and Orthodoxy in particular. It discuses Hashkafa and news events of the day - from a Centrist perspctive and a philosphy of Torah U'Mada. He can be reached at email@example.com.The author's opinion does not necessarily reflect the opinion of The Jewish Press.
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