Reform Judaism

• 1. Origins And Founders

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  On the 17th of July 1810, Israel Jacobson dedicated a synagogue in Seesen that employed an organ and a choir during prayer. This event marked the foundation date for Reform Judaism worldwide, even though Jacobson himself was not yet a full-fledged reformer. The temple closed three years later when he moved to Berlin, but it had already introduced German liturgy alongside traditional Hebrew prayers. Radical laymen in Frankfurt formed the Friends of Reform group in March 1845, abolishing circumcision and declaring the Talmud no longer binding. Abraham Geiger hosted a conference of like-minded young rabbis in Wiesbaden in 1837, telling them that the Talmud must go. He became known as the founding father of Reform Judaism after rejecting any limitations on objective research into Jewish texts. Geiger wrote at age seventeen that late Tannaim and Amoraim imposed subjective interpretations on Oral Torah. His venture into higher criticism led him to regard the Pentateuch as reflecting power struggles between Pharisees and Saducees. Solomon Formstecher argued that Revelation was God's influence on human psyche rather than encapsulated in law. Aaron Bernstein became the first person to deny inherent sanctity to any text when he wrote in 1844 that the Pentateuch is not a chronicle of God's revelation. Between 1844 and 1846, rabbinical assemblies convened in Braunschweig, Frankfurt am Main, and Breslau to implement proposals for a new Sanhedrin. A total of forty-two people attended these three meetings, including moderates and conservatives all quite young, usually in their thirties. The conferences made few concrete far-reaching steps but generally stated that old mechanisms of religious interpretation were obsolete.

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• 2. Theological Evolution

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  Abraham Geiger articulated a theology of progressive revelation presenting the Pharisees as reformers who revolutionized the Saducee-dominated religion. This concept offered a framework for reconciling acceptance of critical research with maintenance of belief in some form of divine communication. Early Reform thinkers in Germany clung to precept that belief in humanity marching toward full understanding manifested in moral progress towards perfection. The American theologian Kaufmann Kohler spoke of special insight of Israel almost fully independent from direct divine participation. English thinker Claude Montefiore reduced revelation to inspiration according intrinsic value only to worth of its content. In decades around World War II this rationalistic and optimistic theology was challenged and questioned gradually replaced by Jewish existentialism of Martin Buber and Franz Rosenzweig. They centered on complex personal relationship with creator and more sober disillusioned outlook. Senior representative of postwar Reform theology Eugene Borowitz regarded theophany in postmodern terms closely linked it with quotidian human experience. He rejected notion of progressive revelation in meaning comparing human betterment with divine inspiration stressing past experiences were unique and of everlasting importance. Yet he stated his ideas by no means negated concept of ongoing individually experienced revelation by all. The 1999 Pittsburgh Statement of Principles declared reality and oneness of God while British Liberal Judaism affirms Jewish conception of God one and indivisible transcendent and immanent Creator and Sustainer.

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• 3. American Expansion

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  Reform Judaism gained prominence in United States flourishing from 1860s to 1930s in era known as Classical Reform. Almost all liturgy was in English converts and male babies not required to undergo circumcision many congregations celebrated Sabbath also on Sunday. Kaufmann Kohler advocated official rescheduling of Sabbath to Sunday for some time though he retracted it eventually. Religious divorce declared redundant and civil one recognized sufficient by American Reform in 1869 and in Germany by 1912. Laws concerning dietary and personal purity priestly prerogatives marital ordinances and so forth dispensed with openly revoked by 1885 Pittsburgh Platform which declared all ceremonial acts binding only if they served to enhance religious experience. From 1890 converts no longer obligated to be circumcised. Similar policy pursued by Claude Montefiore's Jewish Religious Union established at Britain in 1902. The Vereinigung für das Liberale Judentum in Germany which more moderate declared virtually all personal observance voluntary in its 1912 guidelines. New Reform saw establishment and membership lay greater emphasis on ceremonial aspects after former sterile minimalist approach condemned as offering little to engage religion encouraging apathy. Numerous rituals became popular again often after being recast or reinterpreted though as matter of personal choice for individual not authoritative obligation.

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• 4. Ritual And Liturgy

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  The first considered to have implemented course of reducing Judaism to little above Deism was Amsterdam Ashkenazi congregation Adath Jessurun in 1796. It omitted Father of Mercy prayer beseeching God to take revenge upon gentiles employing fully traditional orthodox argumentation to legitimize actions. Hamburg Temple issued second edition of its prayerbook in 1841 the first Reform liturgy since predecessor of 1818. Orthodox response weak and quickly defeated. Most rabbinic posts in Germany now manned by university graduates susceptible to rationalistic ideas permeated liberal Protestantism led by figures like Leberecht Uhlich. They formed backbone of nascent Reform rabbinate. Geiger intervened in Second Hamburg Temple controversy not just to defend prayerbook against Orthodox but also to denounce it stating time of mainly aesthetic unsystematic reforms has passed. In 1850s and 1860s dozens of new prayerbooks which omitted or rephrased cardinal theological segments of temple sacrifice ingathering of exiles Messiah resurrection and angels rather than merely abbreviating service were authored in Germany for mass usage demonstrating prevalence of new religious ideology. Changes decidedly restrained liturgists often careful when introducing changes into Hebrew text of prayers less than with German translation some level of traditional observance maintained in public. Except Berlin where term Reform first used as adjective rest referred themselves as Liberal.

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• 5. Social Justice And Tikkun Olam

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  From second half of 20th century movement employed old rabbinic notion of Tikkun Olam repairing world as slogan under which constituents encouraged partake various initiatives for betterment society. Religious Action Center of Reform Judaism became important lobby in service progressive causes such as rights minorities. Tikkun Olam became central venue active participation many affiliates even leading critics negatively describe Reform little more than means employed Jewish liberals claim commitment political convictions also religious activity demonstrates fealty Judaism. Dana Evan Kaplan stated Tikkun Olam incorporated only leftist socialist-like elements truth political basically mirror most radically leftist components Democratic Party platform causing many say Reform Judaism simply Democratic Party with Jewish holidays. In Israel Religious Action Center very active judicial field often using litigation both cases concerning civil rights general official status Reform Judaism within state particular. American Reform especially turned action social and progressive causes important part religious commitment. The movement strongly identified progressive liberal agendas political social terms mainly under traditional Jewish rubric tikkun olam repairing world acting its name main channels adherents express affiliation.

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• 6. Gender And Inclusion

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  World Union Progressive Judaism WUPJ established further branches around planet alternatively under names Reform Liberal and Progressive. In 1945 Associated British Synagogues later Movement for Reform Judaism joined well. In 1990 Reconstructionist Judaism entered WUPJ observer espousing another religious worldview it became only non-Reform member. WUPJ claims represent total at least 1.8 million people these figures do not take into account 2013 PEW survey rely older URJ estimate total 1.5 million presumed affinity since updated to 2.2 million both registered synagogue members non-affiliates identify with it. Worldwide movement mainly centered North America largest WUPJ constituent far Union Reform Judaism until 2003 Union American Hebrew Congregations United States Canada. As of 2013 Pew Research Center survey calculated represented about 35% all 5.3 million Jewish adults US making single most numerous Jewish religious group country. Steven M. Cohen deduced there were 756,000 adult Jewish synagogue members about quarter households had unconverted spouse according 2001 findings adding some 90,000 non-Jews making total constituency roughly 850,000 further 1,154,000 Reform-identified non-members United States. There also 30,000 in Canada. Based these URJ claims represent 2.2 million people. It has 814 congregations U.S. and 27 Canada vast majority 1,170 affiliated WUPJ not Reconstructionist. Its rabbinical arm Central Conference American Rabbis with some 2,300

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• 7. Global Organization And Demographics

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  member rabbis mainly trained Hebrew Union College. As of 2015 URJ led President Rabbi Richard Jacobs CCAR headed Rabbi Denise Eger.

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