The Pittsburgh Platform is a pivotal 1885 document in the history of the American Reform Movement in Judaism that called for Jews to adopt a modern approach to the practice of their faith. While it was never formally adopted by the Union of American Hebrew Congregations (UAHC) or the Central Conference of American Rabbis founded four years after its release, and several rabbis who remained associated with Reform in its wake attempted to distance themselves from it, the platform exerted great influence over the movement in the next fifty years, and still influences some Reform Jews who hold classicist views to this day.
214-615: The most important principles of Judaism as practiced by the largest Jewish denomination in the United States were laid out in eight concise paragraphs: This founding document of what has come to be called "Classical Reform" ideology was the culmination of a meeting of Reform rabbis from November 16–19, 1885 at the Concordia Club in Pittsburgh , Pennsylvania . It explicitly calls for a rejection of those laws which have
428-480: A Jewish activities club , a means to demonstrate some affinity to one's heritage in which even rabbinical students do not have to believe in any specific theology or engage in any particular practice, rather than a defined belief system. In regard to God, the Reform movement has always officially maintained a theistic stance, affirming the belief in a personal God . Despite this official position, some voices among
642-641: A Semitic language which flourished as a spoken language in the ancient Kingdoms of Israel and Judah during the period from about 1200 to 586 BCE, and continued to be used in some parts of Judea during the Second Temple period and up until 200 CE. It is the language of the Hebrew Bible and the Mishnah , central texts in Judaism . Hebrew was largely preserved throughout later history as
856-454: A civil war and the first Arab-Israeli war . Primarily due to expulsions by Zionist forces, and later the Israeli army, only a Palestinian minority would remain in the land over which Israel was established. The Zionist mainstream has historically included liberal , labor , revisionist , and cultural Zionism , while groups like Brit Shalom and Ihud have been dissident factions within
1070-527: A settler colonialist movement. Some proponents of Zionism accept the characterization of Zionism as settler-colonial or exceptionalist. The term "Zionism" is derived from the word Zion ( Hebrew : ציון , romanized : Tzi-yon ) or Mount Zion , a hill in Jerusalem , widely symbolizing the Land of Israel. Mount Zion is also a term used in the Hebrew Bible . Throughout eastern Europe in
1284-548: A "pure Jewish settlement" in Palestine on the basis of "100 per cent Jewish labor" and the claim to an exclusively Jewish economy. The Zionist leadership aimed to establish a fully autonomous and independent Jewish economic sector to create a new type of Jewish society. This new society was intended to reverse the traditional economic structure seen in the Jewish Diaspora, characterized by a high number of middlemen and
1498-459: A Jewish demographic majority, the Zionist movement was faced with a problem, namely the presence of the local Arab (and primarily non-Jewish) population. The practical issue of establishing a Jewish state in a majority non-Jewish region was an issue of fundamental practical importance for the Zionist movement. Zionists used the term "transfer" as a euphemism for the removal, or ethnic cleansing, of
1712-462: A Jewish homeland by endeavoring to make it not only a haven of refuge for the oppressed but also a center of Jewish culture and spiritual life." This major re-statement of the "Guiding Principles of Reform Judaism" was an acceptance of the massive demographic shift caused by recent waves of eastern European Jewish immigrants attracted to Zionism, as well as influential pro-Zionist Reform rabbis like Stephen S. Wise , Abba Hillel Silver , and Max Raisin ,
1926-404: A call to Jews to take it upon themselves to appropriate the land. Zionism saw itself as bringing Jews into the modern world by redefining what it means to be Jewish in terms of identification with a sovereign state, rather than Judaic faith and tradition. Zionism sought to reconfigure Jewish identity and culture in nationalist and secular terms. This new identity would be based on a rejection of
2140-441: A century after the beginnings of emancipation , Jews had moved from the margins to the forefront of European society. In the urban centers of Europe and America, Jews played an influential role in professional and intellectual life, considered in proportion to their numbers. During this period as Jewish assimilation was still progressing most promisingly, some Jewish intellectuals and religious traditionalists framed assimilation as
2354-626: A compromise approach to Halacha in the belief that it would better maintain Jewish continuity. Morais and his supporters (including Rabbis Alexander Kohut and Bernard Drachman ) joined moderates within the traditional community, such as Rabbi Solomon Schechter , in establishing the Jewish Theological Seminary , which would grow into the Conservative Jewish movement in the late 1880s. Today, Conservative Judaism
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#17327721166582568-428: A conceptual framework for reconciling the acceptance of critical research with the maintenance of a belief in some form of divine communication, thus preventing a rupture among those who could no longer accept a literal understanding of revelation. No less importantly, it provided the clergy with a rationale for adapting, changing and excising traditional mores and bypassing the accepted conventions of Jewish Law, rooted in
2782-663: A conference of like-minded young rabbis in Wiesbaden . He told the assembled that the " Talmud must go". In 1841, the Hamburg Temple issued a second edition of its prayerbook, the first Reform liturgy since its predecessor of 1818. Orthodox response was weak and quickly defeated. Most rabbinic posts in Germany were now manned by university graduates susceptible to rationalistic ideas, which also permeated liberal Protestantism led by such figures as Leberecht Uhlich . They formed
2996-906: A conservative Jewish majority had to be accommodated. Most Liberal communities in Germany maintained dietary standards and the like in the public sphere, both due to the moderation of their congregants and threats of Orthodox secession. A similar pattern characterizes the Movement for Reform Judaism in Britain, which attempted to appeal to newcomers from the United Synagogue , or to the Israel Movement for Reform and Progressive Judaism (IMPJ) in Israel. Its philosophy of continuous revelation made Progressive Judaism, in all its variants, much more able to embrace change and new trends than any of
3210-499: A degree that made it hard to formulate a clear definition of it. Early and "Classical" Reform were characterized by a move away from traditional forms of Judaism combined with a coherent theology; "New Reform" sought, to a certain level, the reincorporation of many formerly discarded elements within the framework established during the "Classical" stage, though this very doctrinal basis became increasingly obfuscated. Critics, like Rabbi Dana Evan Kaplan , warned that Reform became more of
3424-591: A full understanding of itself and the divine, manifested in moral progress towards perfection. This highly rationalistic view virtually identified human reason and intellect with divine action, leaving little room for direct influence by God. Geiger conceived revelation as occurring via the inherent "genius" of the People Israel, and his close ally Solomon Formstecher described it as the awakening of oneself into full consciousness of one's religious understanding. The American theologian Kaufmann Kohler also spoke of
3638-415: A general hope for salvation . This was later refined when the notion of a personal Messiah who would reign over Israel was officially abolished and replaced by the concept of a Messianic Age of universal harmony and perfection. The considerable loss of faith in human progress around World War II greatly shook this ideal, but it endures as a precept of Reform. Another key example is the reinterpretation of
3852-523: A greater stress on community and tradition. Though by no means declaring that members were bound by a compelling authority of some sort – the notion of an intervening, commanding God remained foreign to denominational thought. The "New Reform" approach to the question is characterized by an attempt to strike a mean between autonomy and some degree of conformity, focusing on a dialectic relationship between both. The movement never entirely abandoned halachic (traditional jurisprudence) argumentation, both due to
4066-503: A higher and better understanding of divine will, and they can and should unwaveringly change and refashion religious precepts. In the decades around World War II , this rationalistic and optimistic theology was challenged and questioned. It was gradually replaced, mainly by the Jewish existentialism of Martin Buber and Franz Rosenzweig , centered on a complex, personal relationship with
4280-516: A hub for like-minded intellectuals, interested in the betterment of religious experience. Though the prayerbook used in Berlin did introduce several deviations from the received text, it did so without an organizing principle. In 1818, Jacobson's acquaintance Edward Kley founded the Hamburg Temple . Here, changes in the rite were eclectic no more and had severe dogmatic implications: prayers for
4494-587: A humiliating negation of Jewish cultural distinctiveness. The development of Zionism and other Jewish nationalist movements grew out of these sentiments, which began to emerge even before the appearance of modern antisemitism as a major factor. In this sense, Zionism can be read as a response to the Haskala and the challenges of modernity and liberalism, rather than purely a response to antisemitism. Emancipation in Eastern Europe progressed more slowly, to
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#17327721166584708-563: A humiliating negation of Jewish cultural distinctiveness. The development of Zionism and other Jewish nationalist movements grew out of these sentiments, which began to emerge even before the appearance of modern antisemitism as a major factor. Assimilation progressed more slowly in Tsarist Russia where pogroms and official Russian policies led to the emigration of three million Jews between 1882 and 1914, only 1% of which went to Palestine. Those who went to Palestine were driven primarily by
4922-406: A leading role. The settlements established by Hibbat Zion lacked sufficient funds and were ultimately not very successful but are seen as the first of several aliyahs, or waves of settlement, that led to the eventual establishment of the state of Israel. The conditions in Eastern Europe would eventually provide Zionism with a base of Jews seeking to overcome the challenges of external ostracism, from
5136-423: A liberated, dignified person eager to defend both personal and national pride. The Zionist goal of reframing of Jewish identity in secular-nationalist terms meant primarily the decline of the status of religion in the Jewish community. Prominent Zionist thinkers frame this development as nationalism serving the same role as religion, functionally replacing it. Zionism sought to make Jewish ethnic-nationalism
5350-464: A like attempt to bring to Palestine the Jewish proletariat of Poland, Lithuania, Romania, and the Turkish Empire (1879 and 1882). Reform Jews rejected this idea of a return to Zion. The conference of rabbis held at Frankfurt am Main over July 15–28, 1845, deleted from the ritual all prayers for a return to Zion and a restoration of a Jewish state. The Philadelphia Conference, 1869, followed
5564-399: A matter of personal choice for the individual and not an authoritative obligation. Circumcision or Letting of Blood for converts and newborn babies became virtually mandated in the 1980s; ablution for menstruating women gained great grassroots popularity at the turn of the century, and some synagogues built mikvehs (ritual baths). A renewed interest in dietary laws (though by no means in
5778-428: A means to engage congregants, abandoning the sanitized forms of the "Classical". Another key aspect of Reform doctrine is the personal autonomy of each adherent, who may formulate their own understanding and expression of their religiosity. Reform is unique among all Jewish denominations in placing the individual as the authorized interpreter of Judaism. This position was originally influenced by Kantian philosophy and
5992-454: A meeting held in London. Originally carrying the provisional title "International Conference of Liberal Jews", after deliberations between "Liberal", "Reform" and "Modern", it was named World Union for Progressive Judaism on 12 July, at the conclusion of a vote. The WUPJ established further branches around the planet, alternatively under the names "Reform", "Liberal" and "Progressive". In 1945,
6206-603: A more active way than most Christians viewed the Second Coming." The religious Judaic notion of being a nation was distinct from the modern European notion of nationalism. Ultra-Orthodox Jews strongly opposed collective Jewish settlement in Palestine, viewing it as a violation of the three oaths sworn to God: not to force their way into the homeland, not to hasten the end times , and not to rebel against other nations . They believed that any attempt to achieve redemption through human actions, rather than divine intervention and
6420-433: A more nuanced endorsement of Zionism, noting "In all lands where our people live, they assume and seek to share loyally the full duties and responsibilities of citizenship and to create seats of Jewish knowledge and religion. In the rehabilitation of Palestine, the land hallowed by memories and hopes, we behold the promise of renewed life for many of our brethren. We affirm the obligation of all Jewry to aid in its upbuilding as
6634-569: A nation is reflected in the nature of the symbolism of the movement, which are drawn from modern sources and appropriated as Zionist, instancing the fact that the melody of the Hatikvah anthem drew on the version composed by the Czech composer Bedřich Smetana . The rejection of life in the diaspora was not limited to secular Zionism; many religious Zionists shared this opinion, but not all religious Zionism did. Abraham Isaac Kook , considered one of
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6848-402: A national liberation movement for the repatriation of an indigenous people (which were subject to persecution and share a national identity through national consciousness ), to the homeland of their ancestors as noted in ancient history . Similarly, anti-Zionism has many aspects, which include criticism of Zionism as a colonialist , racist , or exceptionalist ideology or as
7062-469: A national language was the sense of legitimacy it gave the movement, by suggesting a connection between the Jews of ancient Israel and the Jews of the Zionist movement. These developments are seen in Zionist historiography as a revolt against tradition, with the development of Modern Hebrew providing the basis on which a Jewish cultural renaissance might develop. Zionists generally preferred to speak Hebrew ,
7276-502: A nationalist project. They drew on religious Jewish sources and non-Jewish texts in reconstructing a national identity and consciousness. This new Jewish historiography divorced from and, at times at odds with, traditional Jewish collective memory. It was particularly important in early nation building in Israel, because Jews in Israel are ethnically diverse and the origins of Ashkenazi Jews were not known. Notable proponents of this racial idea included Max Nordau , Herzl's co-founder of
7490-495: A nationalistic context. It adapted traditional Jewish religious concepts, such as the devotion to the God of Israel, reverence for the biblical Land of Israel, and the belief in a future Jewish return during the messianic era, into a modern nationalist framework. To be sure, the yearning for a return to the land of Israel "was entirely quietistic" and the daily prayers of a return to Zion were all accompanied by an appeal to God, rather than
7704-489: A particularly radical stance, arguing that the halachic Law of the Land is Law principle must be universally applied and subject virtually everything to current norms and needs, far beyond its weight in conventional Jewish Law. While Reform rabbis in 19th-century Germany had to accommodate conservative elements in their communities, at the height of "Classical Reform" in the United States, halakhic considerations could be virtually ignored and Holdheim's approach embraced. In
7918-500: A rabbi is the norm and can take anywhere from several months to several years. The process focuses on participation in congregational activities and observation of holidays and Halakha. Conversions are finalized with a meeting of the Beit Din and usually a Brit Milah and a Tevilah, though the extent to which the practice of Brit Milah is observed varies from country to country. Furthermore, the acceptance of Reform converts by other sects
8132-506: A rabbinical seminary, and the second formally ordained female rabbi in Jewish history, after Regina Jonas. Reform also pioneered family seating, an arrangement that spread throughout American Jewry but was only applied in continental Europe after World War II. Egalitarianism in prayer became universally prevalent in the WUPJ by the end of the 20th century. Religious inclusion for LGBT people and ordination of LGBT rabbis were also pioneered by
8346-473: A reality. The Zionist solution to the perceived deficiencies of diasporic life (or the " Jewish Question ") was dependent on the territorial concentration of Jews in Palestine, with the longer-term goal of establishing a Jewish demographic majority there. Early Zionists were the primary Jewish supporters of the idea that Jews are a race, as it "offered scientific 'proof' of the ethno-nationalist myth of common descent". According to Raphael Falk , as early as
8560-427: A reinterpretation of Messianism along traditionalist lines in which human intervention would prepare (and specifically only prepare) for the final redemption. Accordingly, the Jewish immigration in this vein was intended to be selective, involving only the most devout Jews. Their idea of Jews as a collective was strongly tied to religious notions distinct from the secular movement referred to as Zionism which developed at
8774-737: A religiously segregated Jewish army to fight alongside the Allies, formed the American Council for Judaism . In 1976, nearly thirty years after the establishment of Israel, the recognition of Jewish "peoplehood" was noted by the Central Conference of American Rabbis (CCAR) in their " Centenary Perspective ", adopted in San Francisco, and marking the centenaries of the founding of the Union of American Hebrew Congregations and
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8988-482: A renewed stress on Jewish particular identity, regarding it as better suiting popular sentiment and need for preservation. One major expression of that, which is the first clear Reform doctrine to have been formulated, is the idea of universal Messianism . The belief in redemption was unhinged from the traditional elements of return to Zion and restoration of the Temple and the sacrificial cult therein, and turned into
9202-526: A ritual, rather than moral, basis. An example of a ritual rejected by the Pittsburgh Platform is kashrut , or the observance of Jewish dietary laws. These ritual laws were seen as detracting from Jewish life in the modern era by placing undue emphasis on ritual, rather than ethical considerations. The platform affirms God 's existence, and recognized a universal desire in all religions to experience "the indwelling of God in man." In this vein,
9416-636: A role, but only in deference to tradition, and opposed analysis of the Pentateuch ; and up to Abraham Geiger , who rejected any limitations on objective research or its application. He is considered the founding father of Reform Judaism. Geiger wrote that at seventeen already, he discerned that the late Tannaim and the Amoraim imposed a subjective interpretation on the Oral Torah , attempting to diffuse its revolutionary potential by linking it to
9630-526: A sacrificial worship under the sons of Aaron, nor the restoration of any of the laws concerning a Jewish state". Jewish settlements were proposed for establishment in the upper Mississippi region by W.D. Robinson in 1819. Ideas of Jewish cultural unity developed a specifically political expression in the 1860s as Jewish intellectuals began promoting the idea of Jewish nationalism. Zionism would be just one of several Jewish national movements which would develop, others included diaspora nationalist groups such as
9844-443: A scarcity of productive workers. By developing fundamental sectors such as industry, agriculture, and mining, the goal was to "normalize" Jewish life which had grown "abnormal" as a result of living amongst non-Jews. Most of the Zionist leadership saw it as imperative to employ strictly Jewish workers in order to ensure the Jewish character of the colonies; indeed they sought to minimize mixing with Arabs to, amongst other reasons, avoid
10058-531: A sense of self-determination and Jewish identity, rather than just in response to pogroms or economic insecurity. The arrival of Zionist settlers to Palestine during this period is widely seen as the start of the Israeli–Palestinian conflict . The Zionist claim to Palestine was based on the notion that the Jews' historical right to the land outweighed that of the Arabs. In 1884, proto-Zionist groups established
10272-484: A settlement in Gaza, but moved later to Smyrna . After deposing the old rabbi Aaron Lapapa in the spring of 1666, the Jewish community of Avignon, France , prepared to emigrate to the new kingdom. Proto-Zionist figures in the eighteeenth and nineteenth centuries include the rabbis Yehuda Bibas (1789–1852), Tzvi Kalischer (1795–1874), and Judah Alkalai (1798–1878). Alkalai and Kalischer developed their ideas as
10486-481: A steady belief difficult for some. Nevertheless, we ground our lives, personally and communally, on God's reality." The 1999 Pittsburgh Statement of Principles declared the "reality and oneness of God". British Liberal Judaism affirms the "Jewish conception of God: One and indivisible, transcendent and immanent, Creator and Sustainer". The basic tenet of Reform theology is a belief in a continuous, or progressive, revelation , occurring continuously and not limited to
10700-603: A total of 1.5 million presumed to have affinity, since updated to 2.2 million – both registered synagogue members and non-affiliates who identify with it. Worldwide, the movement is mainly centered in North America. The largest WUPJ constituent by far is the Union for Reform Judaism (until 2003: Union of American Hebrew Congregations) in the United States and Canada. As of 2013, a Pew Research Center survey calculated it represented about 35% of all 5.3 million Jewish adults in
10914-495: Is a major Jewish denomination that emphasizes the evolving nature of Judaism, the superiority of its ethical aspects to its ceremonial ones, and belief in a continuous revelation which is closely intertwined with human reason and not limited to the Theophany at Mount Sinai . A highly liberal strand of Judaism , it is characterized by little stress on ritual and personal observance, regarding Jewish law as non-binding and
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#173277211665811128-487: Is certainly not Law giving" and that it did not contain any "finished statements about God", but, rather, that human subjectivity shaped the unfathomable content of the Encounter and interpreted it under its own limitations. The senior representative of postwar Reform theology, Eugene Borowitz , regarded theophany in postmodern terms and closely linked it with quotidian human experience and interpersonal contact. He rejected
11342-615: Is ingrained in the man's 'blood', in his physical-racial type, and only in it." According to Hassan S. Haddad, the application of the Biblical concepts of Jews as the chosen people and the " Promised Land " in Zionism, particularly to secular Jews, requires the belief that modern Jews are the primary descendants of biblical Jews and Israelites. This is considered important to the State of Israel, because its founding narrative centers around
11556-435: Is not a psychosis... nor is it a lie. Anti-Semitism is a necessary outcome of a collision between two kinds of selfhood [or 'essence']. Hate is dependent upon the amount of 'agents of fermentation' that are pushed into the general organism [i.e., the non-Jewish group], whether they are active in it and irritate it, or are neutralized in it. In this sense, Zionism did not seek to challenge anti-semitism, but rather accepted it as
11770-557: Is not binding, and has since embraced other concepts like patrilineal descent that keep it in tension with the more traditional movements of Judaism, and in control of religious law in Israel. The principles of the Platform are often evoked by organisations espousing a "classical" approach to Reform Judaism, like the American Council for Judaism and Society for Classical Reform Judaism . Reform Judaism Reform Judaism , also known as Liberal Judaism or Progressive Judaism ,
11984-506: Is now Israel and should all move to Israel as soon as possible; that version of Zionism was viewed as completely inapplicable to American Jews because they were at home in America and to other communities of Jews in free countries around the world. The platform seems to acknowledge the concept of Jewish chosenness accepting in the Bible "the consecration of the Jewish people to its mission as
12198-614: Is political, basically a mirror of the most radically leftist components of the Democratic Party platform, causing many to say that Reform Judaism is simply 'the Democratic Party with Jewish holidays'." In Israel, the Religious Action Center is very active in the judicial field, often using litigation both in cases concerning civil rights in general and the official status of Reform Judaism within
12412-492: Is rare, with many Orthodox and Masorti temples rejecting Reform Converts. The term "Reform" was first applied institutionally – not generically, as in "for reform" – to the Berlin Reformgemeinde (Reform Congregation), established in 1845. Apart from it, most German communities that were oriented in that direction preferred the more ambiguous "Liberal", which was not exclusively associated with Reform Judaism. It
12626-526: Is the second largest Jewish denomination in America. The non-Zionist ideas of the Pittsburgh Platform remained (and remain) controversial within the Reform movement, particularly for those who supported the movement. Every successive major platform of the UAHC (now the Union for Reform Judaism ) backed off further from the ideas contained in the Pittsburgh platform. The Union's 1937 Columbus Platform included
12840-444: Is viewed as an essentially negative factor, even in religious Zionist ideology, and seen as responsible for the diminishing status of Jews living as a minority. Responding to the challenges of modernity, Zionism sought to replace religious and community institutions with secular-nationalistic ones, defining Judaism in "terms of Christianity." Indeed, Zionism maintained primarily the outward symbols of Jewish tradition, redefining them in
13054-661: The Ashkenazi an augury—" Next year in Jerusalem —which was then included in the thrice-daily Amidah (Standing prayer). The biblical prophecy of Kibbutz Galuyot , the ingathering of exiles in the Land of Israel as foretold by the Prophets , became a central idea in Zionism. The forerunners of Zionism, rather than being causally connected to the later development of Zionism, are thinkers and activists who expressed some notion of Jewish national consciousness or advocated for
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#173277211665813268-780: The CIS and Baltic States , with 61 affiliates in Russia , Ukraine and Belarus and several thousands of regular constituents; and many other, smaller ones. With the advent of Jewish emancipation and acculturation in Central Europe during the late 18th century, and the breakdown of traditional Jewish life, the proper response to the changed circumstances became a heated concern. Radical, second-generation Berlin maskilim (Enlightened), like Lazarus Bendavid and David Friedländer , proposed to reduce Judaism to little above Deism , or allow it to dissipate entirely. A more palatable course
13482-646: The Conservative or the Orthodox . Outside North America and Britain, patrilineal descent was not accepted by most. As in other fields, small WUPJ affiliates are less independent and often have to deal with more conservative Jewish denominations in their countries, such as vis-à-vis the Orthodox rabbinate in Israel or continental Europe. Conversion within Reform Judaism has been seen as controversial by
13696-520: The Kadimah nationalist Jewish students' movement; he used the term in 1890 in his journal Selbst-Emancipation ( Self-Emancipation ), itself named almost identically to Leon Pinsker 's 1882 book Auto-Emancipation . Fundamental to Zionism is the belief that Jews constitute a nation and have a moral and historic right and need for self-determination in Palestine . This belief developed out of
13910-631: The Lovers of Zion , and in 1897 the first Zionist Congress was organized. In the late 19th and early 20th centuries, a large number of Jews immigrated first to Ottoman and later to Mandatory Palestine . The support of a Great Power was seen as fundamental to the success of Zionism and in 1917 the Balfour Declaration established Britain's support for the movement. In 1922, the British Mandate for Palestine would explicitly privilege
14124-625: The Movement for Reform Judaism (MRJ) and Liberal Judaism in the United Kingdom, the Israel Movement for Reform and Progressive Judaism (IMPJ) in Israel, and the UJR-AmLat in Latin America; these are united within the international World Union for Progressive Judaism (WUPJ). Founded in 1926, the WUPJ estimates it represents at least 1.8 million people in 50 countries, about 1 million of which are registered adult congregants, and
14338-636: The Saducees who had their own pre- Mishnaic halakha . Having concluded the belief in an unbroken tradition back to Sinai or a divinely dictated Torah could not be maintained, he began to articulate a theology of progressive revelation, presenting the Pharisees as reformers who revolutionized the Saducee-dominated religion. His other model were the Prophets, whose morals and ethics were to him
14552-650: The State of Israel in 1948, Zionism became Israel's national or state ideology . Zionism initially emerged in Central and Eastern Europe as a secular nationalist movement in the late 19th century, in reaction to newer waves of antisemitism and in response to the Haskalah , or Jewish Enlightenment. During this period, as Jewish assimilation in Europe was progressing, some Jewish intellectuals framed assimilation as
14766-729: The Union progressiver Juden in Deutschland , which had some 4,500 members in 2010 and incorporates 25 congregations, one in Austria; the Nederlands Verbond voor Progressief Jodendom , with 3,500 affiliates in 10 communities; the 13 Liberal synagogues in France; the Israel Movement for Reform and Progressive Judaism (5,000 members in 2000, 35 communities); the Movement for Progressive Judaism (Движение прогрессивного Иудаизма) in
14980-452: The election of Israel . The movement maintained the idea of the Chosen People of God, but recast it in a more universal fashion: it isolated and accentuated the notion (already present in traditional sources) that the mission of Israel was to spread among all nations and teach them divinely-inspired ethical monotheism, bringing them all closer to the Creator. One extreme "Classical" promulgator of this approach, Rabbi David Einhorn , substituted
15194-453: The immortality of the soul , while the founding thinkers of Reform Judaism, like Montefiore, all shared this belief, the existence of a soul became harder to cling to with the passing of time. In the 1980s, Borowitz could state that the movement had nothing coherent to declare in the matter. The various streams of Reform still largely, though not always or strictly, uphold the idea. The 1999 Pittsburgh Statement of Principles , for example, used
15408-522: The restoration of sacrifices by the Messiah and Return to Zion were quite systematically omitted. The Hamburg edition is considered the first comprehensive Reform liturgy. While Orthodox protests to Jacobson's initiatives had been scant, dozens of rabbis throughout Europe united to ban the Hamburg Temple . The Hamburg reformers, still attempting to play within the limits of rabbinic tradition, cited canonical sources in defence of their actions; they had
15622-636: The theophany at Sinai , the defining event in traditional interpretation. According to this view, all holy scripture of Judaism, including the Torah , were authored by human beings who, although under divine inspiration , inserted their understanding and reflected the spirit of their consecutive ages. All the People of Israel are a further link in the chain of revelation, capable of reaching new insights: religion can be renewed without necessarily being dependent on past conventions. The chief promulgator of this concept
15836-410: The "special insight" of Israel, almost fully independent from direct divine participation, and English thinker Claude Montefiore , founder of Liberal Judaism , reduced revelation to "inspiration", according intrinsic value only to the worth of its content, while "it is not the place where they are found that makes them inspired". Common to all these notions was the assertion that present generations have
16050-540: The "surplus of Jews, the inassimilable residue" from Eastern Europe who had arrived in Germany in response to the pogroms. The pogroms motivated a small number of Jews to establish various groups in the Pale of Settlement and Poland aimed at supporting Jewish emigration to Palestine. The publication of Autoemancipation provided these groups with an ideological charter around which they would be confederated into Hibbat Zion ("Lovers of Zion") in 1887 where Pinsker would take
16264-400: The 1810s and 1820s, the circles ( Israel Jacobson , Eduard Kley and others) that gave rise to the movement introduced confirmation ceremonies for boys and girls, in emulation of parallel Christian initiation rite. These soon spread outside the movement, though many of a more traditional leaning rejected the name "confirmation". In the "New Reform", Bar Mitzvah largely replaced it as part of
16478-418: The 1870s Zionist and pre-Zionist thinkers conceived of Jews as belonging to a distinct biological group. This re-conceptualization of Jewishness cast the " volk " of the Jewish community as a nation-race, in contrast to centuries-old conceptions of the Jewish people as a religious socio-cultural grouping. The Jewish historians Heinrich Graetz and Simon Dubnow are largely credited with this creation of Zionism as
16692-551: The 1890s, Theodor Herzl (the father of political Zionism) infused Zionism with a practical urgency and would work to unify the various strands of the movement. His efforts would lead to the First Zionist Congress at Basel in 1897, which created the Zionist Organization (ZO), renamed in 1960 as World Zionist Organization (WZO). The Zionist Organization was to be the main administrative body of
16906-625: The 1930s and onwards, Rabbi Solomon Freehof and his supporters reintroduced such elements, but they too regarded Jewish Law as too rigid a system. Instead, they recommended that selected features will be readopted and new observances established in a piecemeal fashion, as spontaneous minhag (custom) emerging by trial and error and becoming widespread if it appealed to the masses. The advocates of this approach also stress that their responsa are of non-binding nature, and their recipients may adapt them as they see fit. Freehof's successors, such as Rabbis Walter Jacob and Moshe Zemer , further elaborated
17120-527: The Arab Palestinian population. The concept of "transfer" had a long pedigree in Zionist thought, with moral considerations rarely entering into the discussions of what was viewed as a logical solution-opposition to transferring the Arab population outside Palestine was typically expressed on practical, rather than moral grounds. The concept of forcibly removing the non-Jewish population from Palestine
17334-487: The Associated British Synagogues (later Movement for Reform Judaism ) joined as well. In 1990, Reconstructionist Judaism entered the WUPJ as an observer. Espousing another religious worldview, it became the only non-Reform member. The WUPJ claims to represent a total of at least 1.8 million people – these figures do not take into account the 2013 PEW survey, and rely on the older URJ estimate of
17548-481: The Bund . Zionism emerged towards the end of the "best century" for Jews who for the first time were allowed as equals into European society. During this time, Jews would have equality before the law and gain access to schools, universities, and professions which were previously closed to them. By the 1870s, Jews had achieved almost complete civic emancipation in all the states of western and central Europe. By 1914,
17762-456: The CCAR headed by Rabbi Denise Eger . The next in size, by a wide margin, are the two British WUPJ-affiliates. In 2010, the Movement for Reform Judaism and Liberal Judaism respectively had 16,125 and 7,197 member households in 45 and 39 communities, or 19.4% and 8.7% of British Jews registered at a synagogue. Other member organizations are based in forty countries around the world. They include
17976-631: The Diaspora, and redemption. The Union's new 1999 "Statement of Principles for Reform Judaism", also called the New Pittsburgh Platform , again noted the trends that had occurred within Reform Jewish and codified these with respect to religious practice and the modern state of Israel. The 1999 platform called for "renewed attention" to "sacred obligations," of which it mentioned the observance of holidays and Shabbat , prayer, and
18190-574: The English translation (though not in the original), a measure that was condemned by several Reform rabbis as a step toward religious humanism . During its formative era, Reform was oriented toward lesser ceremonial obligations. In 1846, the Breslau rabbinical conference abolished the second day of festivals ; during the same years, the Berlin Reform congregation held prayers without blowing
18404-523: The Great Powers, and would "form part of a defensive wall for Europe in Asia, an outpost of civilization against barbarism." In 1902, Herzl published Altneuland , a utopian novel which portrays a Jewish state where Jews and Arabs live together. In the novel, Jewish immigration had not forced the Arabs to leave, orange exports had multiplied tenfold, and Arab landowners profited from selling land to
18618-668: The Hebrew Union College-Jewish Institute of Religion. Marking the 100th anniversary of political Zionism in 1997, the CCAR dealt specifically for the first time with issues related to Zionism in its “Reform Judaism & Zionism: A Centenary Platform”, also known as the " Miami Platform ". The perspective noted the trends that had occurred within Reform Jewish thought with respect to the religion, its people and religious practice, their movement from degradation to sovereignty, their relationship and obligations to Israel, as well as Israel's obligations to Jews of
18832-415: The Jewish identity which developed while living amongst non-Jews . Accordingly, the early Zionists sought to develop a nationalist Jewish political life in a territory where Jews constitute a demographic majority. The early Zionist thinkers saw the integration of Jews into non-Jewish society as both unrealistic (or insufficient to address the deficiencies associated with the demographic minority status of
19046-444: The Jewish people to be its priests. It was grounded on a wholly theistic understanding, although the term "God-idea" was excoriated by outside critics. So was the 1937 Columbus Declaration of Principles, which spoke of "One, living God who rules the world". Even the 1976 San Francisco Centenary Perspective, drafted at a time of great discord among Reform theologians, upheld "the affirmation of God... Challenges of modern culture have made
19260-419: The Jewish public in general, before and during the rise of Reform) in the early stages of the movement. It was a major characteristic during the "Classical" period, when Reform closely resembled Protestant surroundings. Later, it was applied to encourage adherents to seek their own means of engaging Judaism. "New Reform" embraced the criticism levied by Rosenzweig and other thinkers at extreme individualism, laying
19474-521: The Jewish settlers over the local Palestinian population. The British would assist in the establishment and development of Zionist institutions and a Zionist quasi-state which operated in parallel to the British mandate government. After over two decades of British support for the movement, Britain restricted Jewish immigration with the White Paper of 1939 in an attempt to ease local tensions. Despite
19688-543: The Jews in Europe) and undesirable, since assimilation was accompanied by the dilution of Jewish cultural distinctiveness. Moses Hess , a leading precursor of Zionism, commented on the perceived insufficiency of assimilation: "The German hates the Jewish race more than the religion; he objects less to the Jews' peculiar beliefs than to their peculiar noses." Prominent leaders of the Zionist movement expressed an "understanding" of antisemitism , echoing its beliefs: Anti-Semitism
19902-452: The Jews. Walter Laqueur describes Herzl in real life as emphasizing the importance of close relationships between Jews and Muslims on several occasions. Altneuland also reflected Herzl's belief in the importance of technology and progress. The Jewish state in the novel is a highly advanced society, where scientific and technological innovation is celebrated and valued. Before World War I, although led by Austrian and German Jews, Zionism
20116-479: The MRJ allows its clergy to participate in celebration of civil marriage, though none allow a full Jewish ceremony with chupah and the like. In American Reform, 17% of synagogue-member households have a converted spouse, and 26% an unconverted one. Its policy on conversion and Jewish status led the WUPJ into conflict with more traditional circles, and a growing number of its adherents are not accepted as Jewish by either
20330-543: The Orthodox and Masorti sects. Due to the Reform movement's progressive views on what it means to be a Jew, the conversion process has been criticized and often unrecognized by more conservative sects, yet conversions through the Reform movement are legally recognized by the Israeli government and thus entitled to citizenship under the Law of Return. Converts through Reform Judaism are accepted based on their sincerity, regardless of their background or previous beliefs. Studying with
20544-458: The Orthodox, they insisted that the People Israel was created by divine election alone, and existed solely as such. The 1999 Pittsburgh Platform and other official statements affirmed that the "Jewish people is bound to God by an eternal B'rit , covenant". As part of its philosophy, Reform Judaism anchored reason in divine influence, accepted scientific criticism of hallowed texts and sought to adapt Judaism to modern notions of rationalism. Judaism
20758-528: The Pittsburgh Platform also calls for a recognition of the inherent worth of Christianity and Islam , although it still holds that Judaism was the "highest conception of the God-idea." Instead of a nation , the Pittsburgh Platform defines Jews in the modern world as a religious community within their pluralistic nations. For this reason, there was an explicit rejection of Zionism in the form that maintained that Jews were "in exile" anywhere except in what
20972-514: The Ram's Horn , phylacteries , mantles or head covering , and held its Sabbath services on Sunday. In the late 19th and early 20th century, American "Classical Reform" often emulated Berlin on a mass scale, with many communities conducting prayers along the same style and having additional services on Sunday. An official rescheduling of Sabbath to Sunday was advocated by Kaufmann Kohler for some time, though he retracted it eventually. Religious divorce
21186-574: The Tsarist regime, and internal changes within the Jewish communities there. The groups which formed Hibbat Zion included the Bilu group which began its settlements in 1882. Shapira describes the Bilu as serving the role of a prototype for the settlement groups that followed. At the end of the 19th century, Jews remained a small minority in Palestine. At this point, Zionism remained a scattered movement. In
21400-508: The U.S., making it the single most numerous Jewish religious group in the country. Steven M. Cohen deduced there were 756,000 adult Jewish synagogue members – about a quarter of households had an unconverted spouse (according to 2001 findings), adding some 90,000 non-Jews and making the total constituency roughly 850,000 – and further 1,154,000 "Reform-identified non-members" in the United States. There are also 30,000 in Canada. Based on these,
21614-521: The URJ claims to represent 2.2 million people. It has 845 congregations in the U.S. and 27 in Canada, the vast majority of the 1,170 affiliated with the WUPJ that are not Reconstructionist. Its rabbinical arm is the Central Conference of American Rabbis , with some 2,300 member rabbis, mainly trained in Hebrew Union College . As of 2015, the URJ was led by President Rabbi Richard Jacobs , and
21828-400: The United States , flourishing from the 1860s to the 1930s in an era known as "Classical Reform". Since the 1970s, the movement has adopted a policy of inclusiveness and acceptance, inviting as many as possible to partake in its communities rather than adhering to strict theoretical clarity. It is strongly identified with progressive and liberal agendas in political and social terms, mainly under
22042-424: The United States and in Britain and the rest of the world, is characterized by larger affinity to traditional forms and diminished emphasis on harmonizing them with prevalent beliefs. Concurrently, it is also more inclusive and accommodating, even towards beliefs that are officially rejected by Reform theologians, sometimes allowing alternative differing rites for each congregation to choose from. Thus, prayerbooks from
22256-650: The White Paper, Zionist immigration and settlement efforts continued during WWII . While immigration had previously been selective, once the details of the Nazi Holocaust reached Palestine in 1942, selectivity was abandoned. The Zionist war effort focused on the survival and development of the Yishuv , with little Zionist resources being deployed in support of European Jews. The State of Israel would be established in 1948 over 78% of mandatory Palestine following
22470-441: The Zionist effort also held similar beliefs regarding Jewish and Arab rights in Palestine. Unlike other forms of nationalism, the Zionist claim to Palestine was aspirational and required a mechanism by which the claim could be realized. The territorial concentration of Jews in Palestine and the subsequent goal of establishing a Jewish majority there was the main mechanism by which Zionist groups sought to realize this claim. By
22684-406: The Zionist settlers of the first aliyah had ventured to create a "pure Jewish settlement," they did grow to rely on Arab labor due to the lack of availability of Jewish laborers during this period. With the arrival of the more ideologically driven settlers of the second aliyah, the idea of "avoda ivrit" would become more central. The future leaders of the Zionist movement saw an existential threat in
22898-480: The ages. However, practices were seen as a means to elation and a link to the heritage of the past, and Reform generally argued that rituals should be maintained, discarded or modified based on whether they served these higher purposes. This stance allowed a great variety of practice both in the past and the present. In "Classical" times, personal observance was reduced to little beyond nothing. The postwar "New Reform" lent renewed importance to practical, regular action as
23112-420: The anticipation of restoration were based on messianic beliefs and religious practices, not material nationalistic conceptions. The Zionist claim to Palestine was based on the notion that Jews had a historical right to the land which outweighed the rights of the Arabs, which were "of no moral or historical significance." According to Israeli historian Simha Flapan, the view expressed by the proclamation " there
23326-587: The backbone of the nascent Reform rabbinate. Geiger intervened in the Second Hamburg Temple controversy not just to defend the prayerbook against the Orthodox, but also to denounce it, stating the time of mainly aesthetic and unsystematic reforms has passed. In 1842, the power of progressive forces was revealed again: when Geiger's superior Rabbi Solomon Tiktin attempted to dismiss him from the post of preacher in Breslau , 15 of 17 rabbis consulted by
23540-475: The belief that all religions would unite into one, and it later faced the challenges of the Ethical movement and Unitarianism . Parallel to that, it sought to diminish all components of Judaism that it regarded as overly particularist and self-centered: petitions expressing hostility towards gentiles were toned down or excised, and practices were often streamlined to resemble surrounding society. "New Reform" laid
23754-532: The biblical text . Believing that Judaism became stale and had to be radically transformed if it were to survive modernity, he found little use in the legal procedures of halakha , arguing that hardline rabbis often demonstrated they will not accept major innovations anyway. His venture into higher criticism led him to regard the Pentateuch as reflecting power struggles between the Pharisees on one hand, and
23968-406: The board stated his unorthodox views were congruous with his post. He himself differentiated between his principled stance and quotidian conduct. Believing it could be implemented only carefully, he was moderate in practice and remained personally observant. Second only to Geiger, Rabbi Samuel Holdheim distinguished himself as a radical proponent of change. While the former stressed continuity with
24182-407: The central venue for active participation for many affiliates, even leading critics to negatively describe Reform as little more than a means employed by Jewish liberals to claim that commitment to their political convictions was also a religious activity and demonstrates fealty to Judaism. Dana Evan Kaplan stated that " Tikkun Olam has incorporated only leftist, socialist-like elements. In truth, it
24396-452: The ceremonial ones. Reform thinkers often cited the Prophets ' condemnations of ceremonial acts, lacking true intention and performed by the morally corrupt, as testimony that rites have no inherent quality. Geiger centered his philosophy on the Prophets' teachings (he had already named his ideology "Prophetic Judaism" in 1838), regarding morality and ethics as the stable core of a religion in which ritual observance transformed radically through
24610-566: The children of two Jewish parents. This decision was taken by the British Liberal Judaism in the 1950s. The North American Union for Reform Judaism (URJ) accepted it in 1983, and the British Movement for Reform Judaism affirmed it in 2015. The various strands also adopted a policy of embracing the intermarried and their spouses. British Liberals offer "blessing ceremonies" if the child is to be raised Jewish, and
24824-419: The civil ones ( memonot ), where the Law of the Land applied. Another measure he offered, rejected almost unanimously by his colleagues in 1846, was the institution of a "Second Sabbath" on Sunday, modeled on Second Passover , as most people desecrated the day of rest. The pressures of the late Vormärz era were intensifying. In 1842, a group of radical laymen determined to achieve full acceptance into society
25038-469: The claim has "remained forever elusive". With the arrival in Palestine of more ideologically motivated settlers after the turn of the century, the Zionist movement began to emphasize the importance of the productivization of Jewish society and the so-called "conquest of labor," the belief that the employment of exclusively Jewish labour was the pre-condition for the development of an independent Jewish society in Palestine. The Zionist movement sought to build
25252-457: The coming of the Messiah , constituted a rebellion against divine will and a dangerous heresy. The cultural memory of Jews in the diaspora revered the Land of Israel. Religious tradition held that a future messianic age would usher in their return as a people., a 'return to Zion' commemorated particularly at Passover and in Yom Kippur prayers. In late medieval times, there arose among
25466-442: The concept of an " Ingathering of the exiles " and the " Return to Zion ", on the assumption that all modern Jews are the direct lineal descendants of the biblical Jews. The question has thus been focused on by supporters of Zionism and anti-Zionists alike, as in the absence of this biblical primacy, "the Zionist project falls prey to the pejorative categorization as 'settler colonialism' pursued under false assumptions, playing into
25680-418: The concept of das völk : people of shared ancestry should pursue separation and establish a unified state. Zionist thinkers view the movement as a "revolt against a tradition of many centuries" of living parasitically at the margins of Western society. Indeed, Zionism was uncomfortable with the term "Jewish," associating it with passivity, spirituality and the stain of "galut". Instead, Zionist thinkers preferred
25894-536: The construction of Zionist identity as a militarized nationalism arose in contrast to the imputed identity of the Diaspora Jew as a "feminised" Other . She describes this as a relationship of contempt towards the previous identity of the Jewish Diaspora viewed as unable to resist antisemitism and the Holocaust. Lentin argues that Zionism's rejection of this "feminised" identity and its obsession with constructing
26108-458: The context of ideological developments within modern European nations in the 19th century. The concept of the "return" remained a powerful symbol within religious Jewish belief which emphasized that their return should be determined by Divine Providence rather than human action. Leading Zionist historian Shlomo Avineri describes this connection: "Jews did not relate to the vision of the Return in
26322-424: The creator, and a more sober and disillusioned outlook. The identification of human reason with Godly inspiration was rejected in favour of views such as Rosenzweig's, who emphasized that the only content of revelation is it in itself, while all derivations of it are subjective, limited human understanding. However, while granting higher status to historical and traditional understanding, both insisted that "revelation
26536-436: The distinctive trait of Jews rather than their commitment to Judaism. Zionism instead adopted a racial understanding of Jewish identity, which paradoxically mirrored anti-Semitic views by suggesting that Jewishness is an inherent, unchangeable trait found in one's "blood." Framed this way, Jewish identity is only secondarily a matter of tradition or culture. Zionist nationalism embraced pan-Germanic ideologies, which stressed
26750-411: The employment of Arab labor-the fear that the "half-wild natives" would rise up against their "Jewish masters" motivated the movement on a practical level to work towards a society based on purely Jewish labor. Zionism rejected traditional Judaic definitions of what it means to be Jewish, but struggled to offer a new interpretation of Jewish identity independent of rabbinical tradition. Jewish religion
26964-407: The emptiness and futility of trying to 'combat' anti-Semitism." Herzl's project was purely secular, the selection of Palestine, after considering other locations, was motivated by the credibility the name would give to the movement. From early on, Herzl recognized that Zionism could not succeed without the support of a Great Power. His view was that this Judenstaat would serve the interests of
27178-491: The end of the century. In contrast, Hess advocated for the establishment of an independent Jewish state in pursuit of the economic and social normalization of the Jewish people. Hess believed that emancipation alone was not a sufficient solution to the problems faced by European Jewry; he perceived a shift of anti-Jewish sentiment from a religious to a racial basis. For Hess, religious conversion would not fix this anti-Jewish hostility. Christian restorationist ideas promoting
27392-462: The envisioned European and German culture of the state where Jews were simply the transmitters of imperialist culture rather than producers or creators of culture. Like Pinsker, Herzl saw antisemitism as a reality that could only be addressed by the territorial concentration of Jews in a Jewish state. He wrote in his diary: "I achieved a freer attitude toward anti-Semitism, which I now began to understand historically and to pardon. Above all, I recognized
27606-467: The experiences of European Jewry, which the early Zionists believed demonstrated the danger inherent to their status as a minority. In contrast to the Zionist notion of nationhood, the Judaic sense of being a nation was rooted in religious beliefs of unique chosenness and divine providence, rather than in ethnicity. Daily prayers emphasized distinctiveness from other nations; a connection to Eretz Israel and
27820-509: The focus of controversy. Its proponents vacillated whether and to what degree it should be applied against the contemporary plight. Opinions ranged from the strictly Orthodox Azriel Hildesheimer , who subjugated research to the predetermined sanctity of the texts and refused to allow it practical implication over received methods; via the Positive-Historical Zecharias Frankel , who did not deny Wissenschaft
28034-465: The formation of the competing and "ardently Zionist" American Jewish Congress , and the recent sharp increase in European antisemitism brought on by the rise of Fascism . Prominent Reform rabbis who were more integrationist, unwilling to abandon the principle that Jews should live as free and equal citizens in the United States and other countries around the world, and who rejected the idea in 1942 of
28248-486: The gentiles. The short-lived community employed fully traditional ("orthodox") argumentation to legitimize its actions, but is often regarded a harbinger by historians. A relatively thoroughgoing program was adopted by Israel Jacobson , a philanthropist from the Kingdom of Westphalia . Faith and observance were eroded for decades both by Enlightenment criticism and apathy, but Jacobson himself did not bother with those. He
28462-433: The great weight it lent to personal judgement and free will. This highly individualistic stance also proved one of the movement's great challenges, for it impeded the creation of clear guidelines and standards for positive participation in religious life and definition of what was expected from members. The notion of autonomy coincided with the gradual abandonment of traditional practice (largely neglected by most members, and
28676-503: The grudging support of one liberal-minded rabbi, Aaron Chorin of Arad , though even he never acceded to the removal of prayers for the sacrifices. The massive Orthodox reaction halted the advance of early Reform, confining it to the port city for the next twenty years. As acculturation and resulting religious apathy spread, many synagogues introduced mild aesthetic changes, such as vernacular sermons or somber conduct, yet these were carefully crafted to assuage conservative elements (though
28890-504: The hands of Israel's critics and fueling the indignation of the displaced and stateless Palestinian people," whilst right-wing Israelis look for "a way of proving the occupation is legitimate, of authenticating the ethnos as a natural fact, and of defending Zionism as a return". A Jewish "biological self-definition" has become a standard belief for many Jewish nationalists, and most Israeli population researchers have never doubted that evidence will one day be found, even though so far proof for
29104-481: The ideological basis for Zionism, Der Judenstaat , is typically translated as The Jewish State. Herzl sought to establish a state where Jews would be the majority and as a result, politically dominant. Ahad Ha'am , the founder of cultural Zionism criticized the lack of Jewish cultural activity and creativity in Herzl's envisioned state which Ha'am referred to as "the state of the Jews." Specifically, Ha'am points to
29318-434: The individual Jew as autonomous, and by a great openness to external influences and progressive values . The origins of Reform Judaism lie in mid-19th-century Germany , where Rabbi Abraham Geiger and his associates formulated its early principles, attempting to harmonize Jewish tradition with modern sensibilities in the age of emancipation . Brought to America by German-trained rabbis, the denomination gained prominence in
29532-513: The institutions of Reform Judaism), and Rabbi David Woolf Marks . Rather than resolving the issues of religion and Jewish nationalism it addressed, the adoption of the Pittsburgh Platform only intensified the debate within American Judaism about how Halacha , Jewish peoplehood , and Zionism should be viewed. By openly disavowing those concepts, the leading Reformers alienated more moderate reformers like Sabato Morais , who advocated
29746-469: The lamentation on the Ninth of Av for a celebration, regarding the destruction of Jerusalem as fulfilling God's scheme to bring his word, via his people, to all corners of the earth. Highly self-centered affirmations of Jewish exceptionalism were moderated, although the general notion of "a kingdom of priests and a holy nation" retained. On the other hand, while embracing a less strict interpretation compared to
29960-469: The late 19th century and aimed for the establishment of a homeland for the Jewish people through the colonization of Palestine , an area roughly corresponding to the Land of Israel in Judaism , and of central importance in Jewish history . Zionists wanted to create a Jewish state in Palestine with as much land, as many Jews , and as few Palestinian Arabs as possible. Following the establishment of
30174-424: The late 19th century was among assimilated Central European Jews who, despite their formal emancipation, still felt excluded from high society. Many of these Jews had moved away from traditional religious observances and were largely secular, mirroring a broader trend of secularization in Europe. Despite their efforts to integrate, the Jews of Central and Eastern Europe were frustrated by continued lack of acceptance by
30388-539: The late 19th century, numerous grassroots groups promoted the national resettlement of the Jews in their homeland, as well as the revitalization and cultivation of the Hebrew language . These groups were collectively called the " Lovers of Zion " and were seen as countering a growing Jewish movement toward assimilation. The first use of the term is attributed to the Austrian Nathan Birnbaum , founder of
30602-607: The lead of the German rabbis and decreed that the Messianic hope of Israel is "the union of all the children of God in the confession of the unity of God". In 1885 the Pittsburgh Conference reiterated this interpretation of the Messianic idea of Reform Judaism, expressing in a resolution that "we consider ourselves no longer a nation, but a religious community; and we therefore expect neither a return to Palestine, nor
30816-498: The life of exile. Zionism portrayed the Diaspora Jew as mentally unstable, physically frail, and prone to engaging in transient businesses like peddling or acting as intermediaries. They were seen as detached from nature, purely materialistic, and focused solely on their personal gains. In contrast, the vision for the new Jew was radically different: an individual of strong moral and aesthetic values, not shackled by religion, driven by ideals and willing to challenge degrading circumstances;
31030-462: The local national movements which tended toward intolerance and exclusivity. For the early Zionists, if nationalism posed a challenge to European Jewry, it also proposed a solution. In the wake of the 1881 Russian pogroms , Leo Pinsker , who was previously an assimilationist, came to the conclusion that the root of the Jewish problem was that Jews formed a distinctive element which could not be assimilated. For Pinsker, emancipation could not resolve
31244-457: The main liturgical language of Judaism. Zionists worked to modernize Hebrew and adapt it for everyday use. They sometimes refused to speak Yiddish , a language they thought had developed in the context of European persecution . Once they moved to Israel, many Zionists refused to speak their (diasporic) mother tongues and adopted new, Hebrew names . Hebrew was preferred not only for ideological reasons, but also because it allowed all citizens of
31458-640: The mid–20th century onwards incorporated more Hebrew, and restored such elements as blessing on phylacteries . More profound changes included restoration of the Gevorot benediction in the 2007 Mishkan T'filah , with the optional "give life to all/revive the dead" formula. The CCAR stated this passage did not reflect a belief in Resurrection, but Jewish heritage. On the other extreme, the 1975 Gates of Prayer substituted "the Eternal One" for "God" in
31672-401: The migration of Jews to Palestine contributed to the ideological and historical context that gave a sense of credibility to these pre-Zionist initiatives. Restorationist ideas were a prerequisite for the success of Zionism, since although it was created by Jews, Zionism was dependent on support from Christians, although it is unclear how much Christian ideas influenced the early Zionists. Zionism
31886-455: The migration of Jews to Palestine. These attempts were not continuous as national movements typically are. The most notable precursors to Zionism were thinkers such as Judah Alkalai and Zvi Hirsch Kalischer (who were both rabbinical figures), as well as Moses Hess who is regarded as the first modern Jewish nationalist. The Jewish expulsion from Spain led to some Jewish refugees fleeing to Ottoman Palestine . In 1564, Joseph Nasi , with
32100-503: The more contentious issues to the vernacular translation, treating the original text with great care and sometimes having problematic passages in small print and untranslated. When institutionalized and free of such constraints, it was able to pursue a more radical course. In American "Classical" or British Liberal prayerbooks, a far larger vernacular component was added and liturgy was drastically shortened, and petitions in discord with denominational theology eliminated. "New Reform", both in
32314-421: The most important religious Zionist thinkers, characterized the diaspora as a flawed and alienated existence marked by decline, narrowness, displacement, solitude, and frailty. He believed that the diasporan way of life is diametrically opposed to a "national renaissance," which manifests itself not only in the return to Zion but also in the return to nature and creativity, revival of heroic and aesthetic values, and
32528-707: The most vocal advocates for Jewish life and practice was Moshe Sofer , also called the Hatam Sofer (1762-1839), who led a prestigious seminary in Bratislava . The cornerstone of his position is that "modification of any kind and in any degree of what had long been established could not fail to be incompatible with halakha [Orthodox religious law] and that the rule was absolute and all-embracing. There could be no question of drawing distinctions between greater and lesser matters, between greater and lesser precepts and injunctions. Innovation, whatever its form and context,
32742-472: The movement and would go on to establish the Jewish Colonial Trust , whose objectives were to encourage European Jewish emigration to Palestine and to assist with the economic development of the colonies. The first Zionist Congress would also adopt the official objective of establishing a legally recognized home for the Jewish people in Palestine. The title of Herzl's 1896 manifesto providing
32956-462: The movement. Mainstream Zionist groups for the most part differ more in style than substance, having in some cases adopted similar strategies to achieve their goals, such as violence or compulsory transfer to deal with the Palestinians. Religious Zionism is a variant of Zionist ideology which brings together secular nationalism and religious conservatism. Advocates of Zionism have viewed it as
33170-641: The movement. Intercourse between consenting adults was declared as legitimate by the Central Conference of American Rabbis in 1977, and openly gay clergy were admitted by the end of the 1980s. Same-sex marriage was sanctioned by the year 2000. In 2015, the URJ adopted a Resolution on the Rights of Transgender and Gender Non-Conforming People, urging clergy and synagogue attendants to actively promote tolerance and inclusion of such individuals. American Reform, especially, turned action for social and progressive causes into an important part of religious commitment. From
33384-494: The need for precedent to counter external accusations and the continuity of heritage. Instead, the movement had largely made ethical considerations or the spirit of the age the decisive factor in determining its course. The German founding fathers undermined the principles behind the legalistic process, which was based on a belief in an unbroken tradition through the ages merely elaborated and applied to novel circumstances, rather than subject to change. Rabbi Samuel Holdheim advocated
33598-732: The new state to have a common language, thus furthering the political and cultural bonds among Zionists. The revival of the Hebrew language and the establishment of Modern Hebrew is most closely associated with the linguist Eliezer Ben-Yehuda and the Committee of the Hebrew Language (later replaced by the Academy of the Hebrew Language ). The transformation of a religious and primarily passive connection between Jews and Palestine into an active, secular, nationalist movement arose in
33812-535: The notion of "Progressive Halakha " along the same lines. Reform sought to accentuate and greatly augment the universalist traits in Judaism, turning it into a faith befitting the Enlightenment ideals ubiquitous at the time it emerged. The tension between universalism and the imperative to maintain uniqueness characterized the movement throughout its entire history. Its earliest proponents rejected Deism and
34026-401: The notion of "progressive revelation" in the meaning of comparing human betterment with divine inspiration, stressing that past experiences were "unique" and of everlasting importance. Yet he stated that his ideas by no means negated the concept of ongoing, individually experienced revelation by all. Reform Judaism emphasizes the ethical facets of the faith as its central attribute, superseding
34240-487: The only true, permanent core of Judaism. He was not alone: Solomon Formstecher argued that Revelation was God's influence on human psyche, rather than encapsulated in law; Aaron Bernstein was apparently the first to deny inherent sanctity to any text when he wrote in 1844 that, "The Pentateuch is not a chronicle of God's revelation, it is a testimony to the inspiration His consciousness had on our forebears." Many others shared similar convictions. In 1837, Geiger hosted
34454-517: The original Zionist Organization , Ze'ev Jabotinsky , the prominent architect of early statist Zionism and the founder of what became Israel's Likud party, and Arthur Ruppin , considered the "father of Israeli sociology". Birnbaum, who is widely attributed with the first use of the term "Zionism" in reference to a political movement, viewed race as the foundation of nationality, Jabotinsky wrote that Jewish national integrity relies on "racial purity", and that "(t)he feeling of national self-identity
34668-401: The orthodox concept of the explicit transmission of both scripture and its oral interpretation . While also subject to change and new understanding, the basic premise of progressive revelation endures in Reform thought. In its early days, this notion was greatly influenced by the philosophy of German idealism , from which its founders drew much inspiration: belief in humanity marching toward
34882-439: The other major denominations. Reform Judaism is considered to be the first major Jewish denomination to adopt gender equality in religious life . As early as 1846, the Breslau conference announced that women must enjoy identical obligations and prerogatives in worship and communal affairs, though this decision had virtually no effect in practice. Lily Montagu , who served as a driving force behind British Liberal Judaism and WUPJ,
35096-479: The passing of "Arab values" into Zionist society. The employment of exclusively Jewish labor was also intended to avoid the development of a national conflict in conjunction with a class-based conflict. The Zionist leadership believed that by excluding Arab workers they would stimulate class conflict only within Arab society and prevent the Jewish-Arab national conflict from attaining a class dimension. While
35310-400: The past and described Judaism as an entity that gradually adopted and discarded elements along time, Holdheim accorded present conditions the highest status, sharply dividing the universalist core from all other aspects that could be unremittingly disposed of. Declaring that old laws lost their hold on Jews as it were and the rabbi could only act as a guide for voluntary observance, his principle
35524-510: The personal spiritual experience and communal participation. This shift was not accompanied by a distinct new doctrine or by the abandonment of the former, but rather with ambiguity. The leadership allowed and encouraged a wide variety of positions, from selective adoption of halakhic observance to elements approaching religious humanism . The declining importance of the theoretical foundation, in favour of pluralism and equivocalness, drew large crowds of newcomers. It also diversified Reform to
35738-490: The point that Deickoff writes "social conditions were such that they made the idea of individual assimilation pointless." Antisemitism, pogroms and official policies in Tsarist Russia led to the emigration of three million Jews in the years between 1882 and 1914, only 1% of which went to Palestine. Those who went to Palestine were driven primarily by ideas of self-determination and Jewish identity, rather than just in response to pogroms or economic insecurity. Zionism's emergence in
35952-638: The prayerbooks and have them express the movement's theology. Blessings and passages referring to the coming of the Messiah, return to Zion, renewal of sacrificial practices, resurrection of the dead, reward and punishment and overt particularism of the People Israel were replaced, recast or excised altogether. In its early stages, when Reform Judaism was more a tendency within unified communities in Central Europe than an independent movement, its advocates had to practice considerable moderation, lest they provoke conservative animosity. German prayerbooks often relegated
36166-545: The priest of the one God." The form of Judaism practiced by Reform Jews contrasted radically with the traditional and historic practices of Lithuanian, Hasidic, Sephardic, and Mizrahi Jews. Traditional Jewish leaders teach and practice a Judaism celebrating historic practices including specific gender roles in prayer and ritual, embracing distinct Jewish clothing styles and customs, using Hebrew in religious services, speaking Jewish languages (Yiddish, Ladino, Judeo-Arabaic), and minimizing social fraternalization with non-Jews. Among
36380-401: The problems of the Jewish people. In Pinsker's analysis, Judeophobia was the cause of antisemitism and was primiarily driven by Jews' lack of a homeland. The solution Pinsker proposed in his pamphlet, Autoemancipation , was for Jews to become a "normal" nation and acquire a homeland over which Jews would have sovereignty. Pinsker primarily viewed Jewish emigration a solution for dealing with
36594-608: The prophets of the Hebrew Bible. Today this principle, among others, is maintained by the Reform Movement through their commitment to what is sometimes called Tikkun Olam (the healing of the world). There were many early leaders of the "Classical Reform" ideology, including Rabbi Kaufmann Kohler (who presided over the Hebrew Union College), Rabbi Isaac Mayer Wise (who was instrumental in creating
36808-462: The proposals of Aaron Chorin and others for a new Sanhedrin , made already in 1826, that could assess and eliminate various ancient decrees and prohibitions. A total of forty-two people attended the three meetings, including moderates and conservatives, all quite young, usually in their thirties. Zionism Zionism is the ethnocultural nationalist movement that emerged in Europe in
37022-479: The re-traditionalization, but many young congregants in the United States still perform one, often at Shavuot . Confirmation for girls eventually developed into the Bat Mitzvah , now popular among all except strictly Orthodox Jews. Some branches of Reform, while subscribing to its differentiation between ritual and ethics, chose to maintain a considerable degree of practical observance, especially in areas where
37236-412: The recognition of patrilineal descent : all children born to a couple in which a single member was Jewish, whether mother or father, was accepted as a Jew on condition that they received corresponding education and committed themselves as such. Conversely, offspring of a Jewish mother only are not accepted if they do not demonstrate affinity to the faith. A Jewish status is conferred unconditionally only on
37450-414: The reformers were laymen, operating in a country with little rabbinic presence. In the 1820s and 1830s, philosophers like Solomon Steinheim imported German idealism into the Jewish religious discourse, attempting to draw from the means it employed to reconcile Christian faith and modern sensibilities. But it was the new scholarly, critical Science of Judaism ( Wissenschaft des Judentums ) that became
37664-600: The rest are unaffiliated but identify with the movement. This makes Reform the second-largest Jewish denomination worldwide, after Orthodox Judaism . Its inherent pluralism and the importance it places on individual autonomy impedes any simplistic definition of Reform Judaism; its various strands regard Judaism throughout the ages as a religion that was derived from a process of constant evolution. They warrant and obligate further modifications and reject any fixed, permanent set of beliefs, laws or practices. A clear description of Reform Judaism became particularly challenging since
37878-479: The restoration of the Jerusalem Temple; during his inaugural address on 21 November 1825, Harby stated their native country was their only Zion, not "some stony desert", and described the rabbis of old as "Fabulists and Sophists... Who tortured the plainest precepts of the Law into monstrous and unexpected inferences". The Society was short-lived, and they merged back into Beth Elohim in 1833. As in Germany,
38092-406: The resurgence of individual and societal power. The revival of the Hebrew language in Eastern Europe as a secular literary medium marked a significant cultural shift among Jews, who per Judaic tradition used Hebrew only for religious purposes. This secularization of Hebrew, which included its use in novels, poems, and journalism, was met with resistance from rabbis who viewed it as a desecration of
38306-417: The sacred language. While some rabbinical authorities did support the development of Hebrew as a common vernacular, they did so on the basis of nationalistic ideas, rather than on the basis of Jewish tradition. Eliezer Ben Yehuda , a key figure in the revival, envisioned Hebrew as serving a "national spirit" and cultural renaissance in the Land of Israel. The primary motivator for establishing modern Hebrew as
38520-509: The same direction as Hamburg's, was taken across the ocean in 1824. The younger congregants in the Charleston synagogue " Beth Elohim " were disgruntled by present conditions and demanded change. Led by Isaac Harby and other associates, they formed their own prayer group, "The Reformed Society of Israelites". Apart from strictly aesthetic matters, like having sermons and synagogue affairs delivered in English, rather than Middle Spanish (as
38734-399: The second half of the 20th century, it employed the old rabbinic notion of Tikkun Olam , "repairing the world", as a slogan under which constituents were encouraged to partake in various initiatives for the betterment of society. The Religious Action Center of Reform Judaism became an important lobby in service of progressive causes such as the rights of minorities. Tikkun Olam has become
38948-452: The somewhat ambiguous formula "the spirit within us is eternal". The first and primary field in which Reform convictions were expressed was that of prayer forms. From its beginning, Reform Judaism attempted to harmonize the language of petitions with modern sensibilities and what the constituents actually believed in. Jakob Josef Petuchowski , in his extensive survey of Progressive liturgy, listed several key principles that defined it through
39162-403: The spiritual leadership have approached religious and even secular humanism . This tendency has grown since the mid-20th century among both clergy and constituents, leading to broader, dimmer definitions of the concept. Early Reform thinkers in Germany clung to this precept; the 1885 Pittsburgh Platform described the "One God... The God-Idea as taught in our sacred Scripture" as consecrating
39376-413: The state, in particular. While opposed to interfaith marriage in principle, officials of the major Reform rabbinical organisation, the Central Conference of American Rabbis (CCAR), estimated in 2012 that about half of their rabbis partake in such ceremonies. The need to cope with this phenomenon – 80% of all Reform-raised Jews in the United States wed between 2000 and 2013 were intermarried – led to
39590-690: The staunchly Orthodox opposed them anyhow; secular education for rabbis, for example, was much resisted). One of the first to adopt such modifications was Hamburg's own Orthodox community, under the newly appointed modern Rabbi Isaac Bernays . The less strict but still traditional Isaac Noah Mannheimer of the Vienna Stadttempel and Michael Sachs in Prague , set the pace for most of Central and Western Europe. They significantly altered custom, but wholly avoided dogmatic issues or overt injury to Jewish Law. An isolated, yet much more radical step in
39804-421: The strict sense) also surfaced at the same decades, as were phylacteries, prayer shawls and head coverings. Reform is still characterized by having the least service attendance on average: for example, of those polled by Pew in 2013, only 34% of registered synagogue members (and only 17% of all those who state affinity) attend services once a month and more. The Proto-Reform movement did pioneer new rituals. In
40018-489: The study of Torah and the Hebrew language. The statement endorsed aliyah (emigration to Israel) for the first time, and notes differences within both the country Israel and Reform Judaism concerning the relationship of Medinat Yisrael (the modern state of Israel) and Eretz Yisrael (the Biblical Israel), included in on-going debates regarding conceptions of Zionism. Reform Judaism still holds that Halacha
40232-650: The support of the sultan of the Ottoman Empire, attempted to create a Jewish province in the Galilee, but he died in 1579 and his plans weren't completed. However, the community in Safed continued as did small-scale aliyah into the 17th century. In the 17th century Sabbatai Zevi (1626–1676) announced himself as the Messiah and gained many Jews to his side, forming a base in Salonika. He first tried to establish
40446-536: The term "Hebrew" to describe their identity which they associated with the healthy and modern sabra. In Zionist thought, the new Jew would be productive and work the land, in contrast to the diaspora Jew who, mirroring the anti-semitic portrayals, was depicted as lazy and parasitic on society. Zionism linked the term "Jewish" with these negative characteristics prevalent in European anti-Semitic stereotypes, which Zionists believed could be remedied only through sovereignty. Israeli-Irish scholar Ronit Lentin has argued that
40660-421: The time of the 1936 Arab Revolt , the political differences between the various Zionist groups had shrunk further, with almost all Zionist groups seeking a Jewish state in Palestine. While not every Zionist group openly called for the establishment of a Jewish state in Palestine, every group in the Zionist mainstream was wedded to the idea of establishing a Jewish demographic majority there. In order to achieve
40874-465: The traditional Jewish rubric tikkun olam ("repairing of the world"). Tikkun olam is a central motto of Reform Judaism, and acting in its name is one of the main channels for adherents to express their affiliation. The movement's most significant center today is in North America . Various regional branches exist, including the Union for Reform Judaism (URJ) in the United States and Canada,
41088-440: The traditional one, Reform also held to this tenet against those who sought to deny it. When secularist thinkers like Ahad Ha'am and Mordecai Kaplan forwarded the view of Judaism as a civilization , portraying it as a culture created by the Jewish people, rather than a God-given faith defining them, Reform theologians decidedly rejected their position – although it became popular and even dominant among rank-and-file members. Like
41302-480: The turn toward a policy that favored inclusiveness ("Big Tent" in the United States) over a coherent theology in the 1970s. This transition largely overlapped with what researchers termed the transition from "Classical" to "New" Reform Judaism in America, paralleled in the other, smaller branches of Judaism that exist across the world. The movement ceased stressing principles and core beliefs, focusing more on
41516-509: The world, including the attempt to rescue Edgardo Mortara , established a colony for Jews in Palestine. In 1854, his friend Judah Touro bequeathed money to fund Jewish residential settlement in Palestine. Montefiore was appointed executor of his will, and used the funds for a variety of projects, including building in 1860 the first Jewish residential settlement and almshouse outside of the old walled city of Jerusalem—today known as Hebrew : Mishkenot Sha'ananim . Laurence Oliphant failed in
41730-507: The year considered as the start of practical Zionism. Moral but not practical efforts were made in Prague to organize a Jewish emigration, by Abraham Benisch and Moritz Steinschneider in 1835. In the United States, Mordecai Noah attempted to establish a Jewish refuge opposite Buffalo, New York , on Grand Isle, 1825. These early Jewish nation building efforts of Cresson, Benisch, Steinschneider and Noah failed. Sir Moses Montefiore , famous for his intervention in favor of Jews around
41944-523: The years and many transformations it underwent. The prayers were abridged, whether by omitting repetitions, excising passages or reintroducing the ancient triennial cycle for reading the Torah; vernacular segments were added alongside or instead of the Hebrew and Aramaic text, to ensure the congregants understood the petitions they expressed; and some new prayers were composed to reflect the spirit of changing times. But chiefly, liturgists sought to reformulate
42158-400: Was Abraham Geiger , generally considered the founder of the movement. After critical research led him to regard scripture as a human creation, bearing the marks of historical circumstances, he abandoned the belief in the unbroken perpetuity of tradition derived from Sinai and gradually replaced it with the idea of progressive revelation. As in other liberal denominations , this notion offered
42372-682: Was a better epithet. When the movement was institutionalized in Germany between 1898 and 1908, its leaders chose "Liberal" as self-designation, founding the Vereinigung für das Liberale Judentum. In 1902, Claude Montefiore termed the doctrine espoused by his new Jewish Religious Union as "Liberal Judaism", too, though it belonged to the more radical part of the spectrum in relation to the German one. In 1926, British Liberals, American Reform and German Liberals consolidated their worldwide movement – united in affirming tenets such as progressive revelation, supremacy of ethics above ritual and so forth – at
42586-505: Was a notion that garnered support across the entire spectrum of Zionist groups, including its farthest left factions, from early on in the movement's development. "Transfer" was not only seen as desirable but also as an ideal solution by the Zionist leadership. The notion of forcible transfer was so appealing to the movement's leaders that it was considered the most attractive provision in the Peel Commission . Indeed, this sentiment
42800-415: Was adopted by the movement worldwide as its foundation date. The Seesen temple – a designation quite common for prayerhouses at the time; "temple" would later become, somewhat misleadingly (and not exclusively), identified with Reform institutions via association with the elimination of prayers for the Jerusalem Temple – closed in 1813. Jacobson moved to Berlin and established a similar synagogue, which became
43014-465: Was also dependent on the thinkers of the Haskalah or Jewish enlightenment, such as Peretz Smolenskin in 1872, although it often depicted it as its opponent. The idea of returning to Palestine was rejected by the conferences of rabbis held in that epoch. Individual efforts supported the emigration of groups of Jews to Palestine, pre-Zionist Aliyah , even before the First Zionist Congress in 1897,
43228-464: Was customary among Western Sephardim ), they had almost their entire liturgy solely in the vernacular, in a far greater proportion compared to the Hamburg rite. And chiefly, they felt little attachment to the traditional Messianic doctrine and possessed a clearly heterodox religious understanding. In their new prayerbook, authors Harby, Abram Moïse and David Nunes Carvalho unequivocally excised pleas for
43442-483: Was declared redundant and the civil one recognized as sufficient by American Reform in 1869, and in Germany by 1912; the laws concerning dietary and personal purity, the priestly prerogatives, marital ordinances and so forth were dispensed with, and openly revoked by the 1885 Pittsburgh Platform , which declared all ceremonial acts binding only if they served to enhance religious experience. From 1890, converts were no longer obligated to be circumcised. Similar policy
43656-470: Was deeply ingrained to the extent that Ben Gurion's acceptance of partition was contingent upon the removal of the Palestinian population. He would go as far as to say that transfer was such an ideal solution that it "must happen some day". From the perspective of the early Zionist thinkers, Jews living amongst non-Jews are abnormal and suffer from impediments which can only be addressed by rejecting
43870-815: Was founded in Frankfurt, the "Friends of Reform". They abolished circumcision and declared that the Talmud was no longer binding. In response to pleas from Frankfurt, virtually all rabbis in Germany, even Holdheim, declared circumcision obligatory. Similar groups sprang in Breslau and Berlin. These developments, and the need to bring uniformity to practical reforms implemented piecemeal in the various communities, motivated Geiger and his like-minded supporters into action. Between 1844 and 1846, they convened three rabbinical assemblies, in Braunschweig , Frankfurt am Main and Breslau respectively. Those were intended to implement
44084-442: Was interested in decorum, believing its lack in services was driving the young away. Many of the aesthetic reforms he pioneered, like a regular vernacular sermon on moralistic themes, would be later adopted by the modernist Orthodox . On 17 July 1810, he dedicated a synagogue in Seesen that employed an organ and a choir during prayer and introduced some German liturgy. While Jacobson was far from full-fledged Reform Judaism, this day
44298-437: Was more prevalent as an appellation for the religiously apathetic majority among German Jews, and also to all rabbis who were not clearly Orthodox (including the rival Positive-Historical School ). The title "Reform" became much more common in the United States, where an independent denomination under this name was fully identified with the religious tendency. However, Isaac Meyer Wise suggested in 1871 that "Progressive Judaism"
44512-419: Was no such thing as Palestinians " was a cornerstone of Zionist policy initiated by Ben-Gurion, Weizmann and continued by their successors. Flapan further writes that the non-recognition of Palestinians remains a basic tenet of Israeli policy. This perspective was also shared by those on the far-left of the Zionist movement, including Martin Buber and other members of Brit Shalom. British officials supporting
44726-568: Was pursued by Claude Montefiore 's Jewish Religious Union, established at Britain in 1902. The Vereinigung für das Liberale Judentum in Germany, which was more moderate, declared virtually all personal observance voluntary in its 1912 guidelines. "New Reform" saw the establishment and membership lay greater emphasis on the ceremonial aspects, after the former sterile and minimalist approach was condemned as offering little to engage in religion and encouraging apathy. Numerous rituals became popular again, often after being recast or reinterpreted, though as
44940-430: Was that the concept of " the Law of the Land is the Law " was total. He declared mixed marriage permissible – almost the only Reform rabbi to do so in history; his contemporaries and later generations opposed this – for the Talmudic ban on conducting them on Sabbath, unlike offering sacrifice and other acts, was to him sufficient demonstration that they belonged not to the category of sanctified obligations ( issurim ) but to
45154-456: Was the first woman in recorded history to deliver a sermon at a synagogue in 1918, and set another precedent when she conducted a prayer two years later. Regina Jonas , ordained in 1935 by later chairman of the Vereinigung der liberalen Rabbiner Max Dienemann, was the earliest known female rabbi to officially be granted the title. In 1972, Sally Priesand was ordained by Hebrew Union College , which made her America's first female rabbi ordained by
45368-414: Was the reform of worship in synagogues, making them more attractive to a generation whose aesthetic and moral taste became attuned to that of Christian surroundings. The first considered to have implemented such a course was the Amsterdam Ashkenazi congregation, "Adath Jessurun", In 1796. Emulating the local Sephardic custom, it omitted the " Father of Mercy " prayer, beseeching God to take revenge upon
45582-573: Was unacceptable." For mainstream orthodox Jews, the codification of Jewish law in the 16th century by Joseph Caro , called the Shulchan Aruch , is the "ultimate criterion" by which orthodox practice is measured. For the Reformers, this position was seen as contributing to stagnation in Judaism. The Pittsburgh Platform helped shape the future of American Reform Judaism by calling for American Jews to not focus on traditional customs and practices but instead on ethical living (rather than custom and ritual) and to engage in acts of social justice as taught by
45796-520: Was viewed by Enlightenment thinkers both as irrational and an import from ancient middle-eastern pagans. The only perceived form of retribution for the wicked, if any, was the anguish of their soul after death, and vice versa, bliss was the single accolade for the spirits of the righteous. Angels and heavenly hosts were also deemed a foreign superstitious influence, especially from early Zoroastrian sources, and denied. Notions of afterlife according to Enlightenment thinkers were given to be reduced merely to
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