Monday, January 22, 2007

Reform Judaism-UK

This film is a brief look at Reform (Liberal) Judaism in Britain. American Reform Judaism is a bit different today, and I subscribe to the following:
ct. 27, 2004
"The Miami Platform" - 1997
June 24, 1997
Miami, Florida
In recognition of the centenary of the first World Zionist Congress (August 29, 1897), the Central Conference of American Rabbis hereby issues its first platform dedicated exclusively to the relationship between Reform Judaism and Zionism.

In 1885 the framers of the Pittsburgh Platform of Reform Judaism declared that they no longer expected Jews to return to a national homeland in Palestine. The Platform's authors proclaimed: "We consider ourselves no longer a nation, but a religious community, and, therefore, expect neither a return to Palestine...nor the restoration of any of the laws concerning the Jewish state."

By 1937 the CCAR had reversed its stand on Jewish peoplehood, and declared in its "Columbus Platform" that "Judaism is the soul of which Israel [the people] is the body." The document further states: "We affirm the obligation of all Jewry to aid in its [Palestine's] up-building as 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 affirmation of Jewish peoplehood was accompanied by a reaffirmation of Reform Judaism's universal message: "We regard it as our historic task to cooperate with all men in the establishment of the kingdom of God, of universal brotherhood, justice, truth and peace on earth. This is our Messianic goal."

The CCAR returned again to the question of Zionism in 1976, asserting in its "Centenary Perspective": "We are bound to...the newly reborn State of Israel by innumerable religious and ethnic ties....We have both a stake and a responsibility in building the State of Israel, assuring its security and defining its Jewish character." The "Centenary Perspective" also affirmed the legitimacy of the Diaspora and the historic universalism of Reform Judaism: "The State of Israel and the diaspora, in fruitful dialogue, can show how a people transcends nationalism even as it affirms it, thereby setting an example for humanity, which remains largely concerned with dangerously parochial goals." Here again, the CCAR embraced Zionism as a means of fulfilling its universal vision and its opposition to narrow nationalism.

A century after Theodor Herzl called for the creation of a modern Jewish state and nearly fifty years since the State of Israel joined the family of modern nations, the fundamental issues addressed in the previous CCAR pronouncements continue to challenge us, making this a fitting time to re-examine and redefine the ideological and spiritual bonds that connect Am Yisrael [the People of Israel] to Eretz Yisrael [the Land of Israel] and to Medinat Yisrael [the State of Israel]. The CCAR affirms through this Platform those principles which will guide Reform Judaism into the 21st century.
I. Judaism: A Religion and a People
The restoration of Am Yisrael to its ancestral homeland after nearly two thousand years of statelessness and powerlessness represents an historic triumph of the Jewish people, providing a physical refuge, the possibility of religious and cultural renewal on its own soil, and the realization of God's promise to Abraham: "to your offspring I assign this land" . From that distant moment until today, the intense love between Am Yisrael and Eretz Yisrael has not subsided.

We believe that the eternal covenant established at Sinai ordained a unique religious purpose for Am Yisrael. Medinat Yisrael , the Jewish State, is therefore unlike all other states. Its obligation is to strive towards the attainment of the Jewish people's highest moral ideals to be a mamlechet kohanim [a kingdom of priests], a goy kadosh [a holy people], and l'or goyim [a light unto the nations].
II. From Degradation to Sovereignty
During two millennia of dispersion and persecution, Am Yisrael never abandoned hope for the rebirth of a national home in Eretz Yisrael. The Shoah [Holocaust] intensified our resolve to affirm life and pursue the Zionist dream of a return to Eretz Yisrael. Even as we mourned for the loss of one-third of our people, we witnessed the miraculous rebirth of Medinat Yisrael, the Jewish people's supreme creation in our age.

Centuries of Jewish persecution, culminating in the Shoah, demonstrated the risks of powerlessness. We, therefore, affirm Am Yisrael's reassertion of national sovereignty, but we urge that it be used to create the kind of society in which full civil, human, and religious rights exist for all its citizens. Ultimately, Medinat Yisrael will be judged not on its military might but on its character.

While we view Eretz Yisrael as sacred, the sanctity of Jewish life takes precedence over the sanctity of Jewish land.
III. Our Relationship to the State of Israel
Even as Medinat Yisrael serves uniquely as the spiritual and cultural focal point of world Jewry, Israeli and Diaspora Jewry are inter-dependent, responsible for one another, and partners in the shaping of Jewish destiny. Each kehilla [Jewish community], though autonomous and self-regulating, shares responsibility for the fate of Jews everywhere. By deepening the social, spiritual, and intellectual relationship among the kehillot worldwide, we can revitalize Judaism both in Israel and the Diaspora.
IV. Our Obligations to Israel
To help promote the security of Medinat Yisrael and ensure the welfare of its citizens, we pledge continued political support and financial assistance.

Recognizing that knowledge of Hebrew is indispensable both in the study of Judaism and in fostering solidarity between Israeli and Diaspora Jews, we commit ourselves to intensifying Hebrew instruction in all Reform institutions. Hebrew, the language of our sacred texts and prayers, is a symbol of the revitalization of Am Yisrael .

To enhance appreciation of Jewish peoplehood and promote a deeper understanding of Israel, we resolve to implement educational programs and religious practices that reflect and reinforce the bond between Reform Judaism and Zionism.

To deepen awareness of Israel and strengthen Jewish identity, we call upon all Reform Jews, adults and youths, to study in, and make regular visits to, Israel.

While affirming the authenticity and necessity of a creative and vibrant Diaspora Jewry, we encourage aliyah [immigration] to Israel in pursuance of the precept of yishuv Eretz Yisrael [settling the Land of Israel]. While Jews can live Torah-centered lives in the Diaspora, only in Medinat Yisrael do they bear the primary responsibility for the governance of society, and thus may realize the full potential of their individual and communal religious strivings.

Confident that Reform Judaism's synthesis of tradition and modernity and its historic commitment to tikkun olam [repairing the world], can make a unique and positive contribution to the Jewish state, we resolve to intensify our efforts to inform and educate Israelis about the values of Reform Judaism. We call upon Reform Jews everywhere to dedicate their energies and resources to the strengthening of an indigenous Progressive Judaism in Medinat Yisrael.
V. Israel's Obligations to the Diaspora
Medinat Yisrael exists not only for the benefit of its citizens but also to defend the physical security and spiritual integrity of the Jewish people. Realizing that Am Yisrael consists of a coalition of different, sometimes conflicting, religious interpretations, the Jewish people will be best served when Medinat Yisrael is constituted as a pluralistic, democratic society. Therefore we seek a Jewish state in which no religious interpretation of Judaism takes legal precedence over another.
VI. Redemption
We believe that the renewal and perpetuation of Jewish national life in Eretz Yisrael is a necessary condition for the realization of the physical and spiritual redemption of the Jewish people and of all humanity. While that day of redemption remains but a distant yearning, we express the fervent hope that Medinat Yisrael, living in peace with its neighbors, will hasten the redemption of Am Yisrael, and the fulfillment of our messianic dream of universal peace under the sovereignty of God.

The achievements of modern Zionism in the creation of the State of Israel, in reviving the Hebrew language, in absorbing millions of immigrants, in transforming desolate wastes into blooming forests and fields, in generating a thriving new economy and society, are an unparalleled triumph of the Jewish spirit.

We stand firm in our love of Zion. We resolve to work for the day when waves of Jewish pride and confidence will infuse every Jewish heart, in fulfillment of the promise: When God restores the fortunes of Zion we shall be like dreamers. Our mouths will fill with laughter and our tongues with songs of joy. Then shall they say among the nations God has done great things for them.
Submitted by CCAR Tripartite Zionist Platform Committee:

Rabbi Ammiel Hirsch - Chair - (See his introductory comments)

CCAR Representatives:
Rabbi Stanley Davids
Rabbi Dow Marmur
Rabbi Sheldon Zimmerman

HUC-JIR Representatives:
Dr. Susan Einbinder
Rabbi Ezra Spicehandler
Rabbi Gary Zola
Dr. Michael Meyer - alternate

UAHC Representatives:
Constance Kreshtool
Norman Schwartz
Rabbi Eric Yoffie

Additional Representatives:
Dr. Leon Jick
Rabbi Norman Patz

The Committee gratefully acknowledges the significant contributions of:
Aron Hirt-Manheimer - Drafter and Editor
Rabbi Harvey Fields - Drafter

Statement of Principles for Reform Judaism
Oct. 27, 2004
Adopted in Pittsburgh - 1999
Adopted at the 1999 Pittsburgh Convention
Central Conference of American Rabbis
May 1999 - Sivan 5759
See Commentary on the Principles for Reform Judaism

On three occasions during the last century and a half, the Reform rabbinate has adopted comprehensive statements to help guide the thought and practice of our movement. In 1885, fifteen rabbis issued the Pittsburgh Platform, a set of guidelines that defined Reform Judaism for the next fifty years. A revised statement of principles, the Columbus Platform, was adopted by the Central Conference of American Rabbis in 1937. A third set of rabbinic guidelines, the Centenary Perspective, appeared in 1976 on the occasion of the centenary of the Union of American Hebrew Congregations and the Hebrew Union College-Jewish Institute of Religion. Today, when so many individuals are striving for religious meaning, moral purpose and a sense of community, we believe it is our obligation as rabbis once again to state a set of principles that define Reform Judaism in our own time.

Throughout our history, we Jews have remained firmly rooted in Jewish tradition, even as we have learned much from our encounters with other cultures. The great contribution of Reform Judaism is that it has enabled the Jewish people to introduce innovation while preserving tradition, to embrace diversity while asserting commonality, to affirm beliefs without rejecting those who doubt, and to bring faith to sacred texts without sacrificing critical scholarship.

This "Statement of Principles" affirms the central tenets of Judaism - God, Torah and Israel - even as it acknowledges the diversity of Reform Jewish beliefs and practices. It also invites all Reform Jews to engage in a dialogue with the sources of our tradition, responding out of our knowledge, our experience and our faith. Thus we hope to transform our lives through (kedushah), holiness.

We affirm the reality and oneness of God, even as we may differ in our understanding of the Divine presence.

We affirm that the Jewish people is bound to God by an eternal (b'rit), covenant, as reflected in our varied understandings of Creation, Revelation and Redemption.

We affirm that every human being is created (b'tzelem Elohim), in the image of God, and that therefore every human life is sacred.

We regard with reverence all of God's creation and recognize our human responsibility for its preservation and protection.

We encounter God's presence in moments of awe and wonder, in acts of justice and compassion, in loving relationships and in the experiences of everyday life.

We respond to God daily: through public and private prayer, through study and through the performance of other (mitzvot), sacred obligations -- (bein adam la Makom), to God, and (bein adam la-chaveiro), to other human beings.

We strive for a faith that fortifies us through the vicissitudes of our lives -- illness and healing, transgression and repentance, bereavement and consolation, despair and hope.

We continue to have faith that, in spite of the unspeakable evils committed against our people and the sufferings endured by others, the partnership of God and humanity will ultimately prevail.

We trust in our tradition's promise that, although God created us as finite beings, the spirit within us is eternal.

In all these ways and more, God gives meaning and purpose to our lives.


We affirm that Torah is the foundation of Jewish life.

We cherish the truths revealed in Torah, God's ongoing revelation to our people and the record of our people's ongoing relationship with God.

We affirm that Torah is a manifestation of (ahavat olam), God's eternal love for the Jewish people and for all humanity.

We affirm the importance of studying Hebrew, the language of Torah and Jewish liturgy, that we may draw closer to our people's sacred texts.

We are called by Torah to lifelong study in the home, in the synagogue and in every place where Jews gather to learn and teach. Through Torah study we are called to (mitzvot), the means by which we make our lives holy.

We are committed to the ongoing study of the whole array of (mitzvot) and to the fulfillment of those that address us as individuals and as a community. Some of these (mitzvot), sacred obligations, have long been observed by Reform Jews; others, both ancient and modern, demand renewed attention as the result of the unique context of our own times.

We bring Torah into the world when we seek to sanctify the times and places of our lives through regular home and congregational observance. Shabbat calls us to bring the highest moral values to our daily labor and to culminate the workweek with (kedushah), holiness, (menuchah), rest and (oneg), joy. The High Holy Days call us to account for our deeds. The Festivals enable us to celebrate with joy our people's religious journey in the context of the changing seasons. The days of remembrance remind us of the tragedies and the triumphs that have shaped our people's historical experience both in ancient and modern times. And we mark the milestones of our personal journeys with traditional and creative rites that reveal the holiness in each stage of life.

We bring Torah into the world when we strive to fulfill the highest ethical mandates in our relationships with others and with all of God's creation. Partners with God in ( tikkun olam), repairing the world, we are called to help bring nearer the messianic age. We seek dialogue and joint action with people of other faiths in the hope that together we can bring peace, freedom and justice to our world. We are obligated to pursue (tzedek), justice and righteousness, and to narrow the gap between the affluent and the poor, to act against discrimination and oppression, to pursue peace, to welcome the stranger, to protect the earth's biodiversity and natural resources, and to redeem those in physical, economic and spiritual bondage. In so doing, we reaffirm social action and social justice as a central prophetic focus of traditional Reform Jewish belief and practice. We affirm the (mitzvah) of (tzedakah), setting aside portions of our earnings and our time to provide for those in need. These acts bring us closer to fulfilling the prophetic call to translate the words of Torah into the works of our hands.

In all these ways and more, Torah gives meaning and purpose to our lives.


We are Israel, a people aspiring to holiness, singled out through our ancient covenant and our unique history among the nations to be witnesses to God's presence. We are linked by that covenant and that history to all Jews in every age and place.

We are committed to the (mitzvah) of (ahavat Yisrael), love for the Jewish people, and to (k'lal Yisrael), the entirety of the community of Israel. Recognizing that (kol Yisrael arevim zeh ba-zeh), all Jews are responsible for one another, we reach out to all Jews across ideological and geographical boundaries.

We embrace religious and cultural pluralism as an expression of the vitality of Jewish communal life in Israel and the Diaspora.

We pledge to fulfill Reform Judaism's historic commitment to the complete equality of women and men in Jewish life.

We are an inclusive community, opening doors to Jewish life to people of all ages, to varied kinds of families, to all regardless of their sexual orientation, to (gerim), those who have converted to Judaism, and to all individuals and families, including the intermarried, who strive to create a Jewish home.

We believe that we must not only open doors for those ready to enter our faith, but also to actively encourage those who are seeking a spiritual home to find it in Judaism.

We are committed to strengthening the people Israel by supporting individuals and families in the creation of homes rich in Jewish learning and observance.

We are committed to strengthening the people Israel by making the synagogue central to Jewish communal life, so that it may elevate the spiritual, intellectual and cultural quality of our lives.

We are committed to (Medinat Yisrael), the State of Israel, and rejoice in its accomplishments. We affirm the unique qualities of living in (Eretz Yisrael), the land of Israel, and encourage (aliyah), immigration to Israel.

We are committed to a vision of the State of Israel that promotes full civil, human and religious rights for all its inhabitants and that strives for a lasting peace between Israel and its neighbors.

We are committed to promoting and strengthening Progressive Judaism in Israel, which will enrich the spiritual life of the Jewish state and its people.

We affirm that both Israeli and Diaspora Jewry should remain vibrant and interdependent communities. As we urge Jews who reside outside Israel to learn Hebrew as a living language and to make periodic visits to Israel in order to study and to deepen their relationship to the Land and its people, so do we affirm that Israeli Jews have much to learn from the religious life of Diaspora Jewish communities.

We are committed to furthering Progressive Judaism throughout the world as a meaningful religious way of life for the Jewish people.

In all these ways and more, Israel gives meaning and purpose to our lives.

(Baruch she-amar ve-haya ha-olam).
Praised be the One through whose word all things came to be.
May our words find expression in holy actions.
May they raise us up to a life of meaning devoted to God's service
And to the redemption of our world.

Both are from

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