Stuart Schweid 3/29/99 23:36
Temple Sinai, Rochester NY
I do not understand the need to change the principles at this time. Given, however, that they may be adopted, I have no problem with most of the principles as stated in the fifth draft. There are, however, some key principles of Reform Judaism that are missing.

I am happy to see that more statements have been added (since the fourth draft) that reflect our inclusive nature. I wish more statements were added that reflected our view of changing the observance of traditional mitzvot into forms that our more applicable and meaningful for our day.

Going to the What is Reform Judaism homepage (http://www.rj.org/rj.html) we find:
"We differ from more ritually observant Jews because we recognize that our sacred heritage has evolved and adapted over the centuries and that it must continue to do so. "
Where is that viewpoint represented in these principles?

Missing in these principles is also the "old" principle :
Reform Judaism accepts and encourages pluralism. Judaism has never demanded uniformity of belief or practice."
Maybe we can add this to the "Israel, People and Land" section.


There are, however, some principles that I feel need to be altered because they may not necessarily reflect the feelings of many Reform Jews (of course I'm extrapolating here)

Below is an enumeration of the principles I think need to be altered, along with some reasoning of why I believe it needs to be changed. I also include one suggestion indicitive of the type of change I would like to see.

---------------------------------------------------------------------
WE RECOGNIZE THAT THE JEWISH PEOPLE is bound in covenant with God as reflected in our understandings of Creation,
Redemption, and Revelation.

Do all Jews agree with the stories of Creation? (was the Earth created in 6 days?) of Redemption ? (other movements still await a physical resurrection - do we?) Do not some take the Torah literally while others take it figuratively (but seriously) ? How about something like "WE RECOGNIZE THAT THE JEWISH PEOPLE is bound by a covenant that guides our way of engaging the Divine"

---------------------------------------------------------------------
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).

Not everyone responds *daily* in *all* these ways, nor should it be a principle that they must. Also, there are other ways we respond to God that are *not* discussed (e.g. meditation - common in Kabbalah)

I believe that "daily" should be removed. Maybe "WE RESPOND TO GOD in many ways, including: public and private prayer, study, and the performance of other mitzvot
(sacred obligations): bein adam la-Makom (to God) and bein adam la-chaveiro (to other human beings).

---------------------------------------------------------------------
WE BELIEVE THAT THIS INVOLVEMENT WITH TORAH will lead us to some mitzvot long observed in Reform Judaism and to
others, both ancient and contemporary, that speak to the unique context of our time.

The use of "Us" implies that the mitzvot are chosen by "the Reform movement" and *required* of all Reform adherents. This should not be the case. I believe the previous principle: "WE ARE COMMITTED CONTINUALLY TO STUDY the whole array of mitzvot and individually to embrace those that can shape
our lives" is sufficient by itself and more accurately reflects the Reform position on individual informed choice.

How about a "principle" that describes an attribute of "reform" instead. this seems to be missing from the overall list of principles, yet is one of the "old" principles of reform Judaism. So how about:

(these quotes are from Rami Shapiro of the Virtual Yeshiva - some are slightly modified by me)

We evolve and adapt ancient forms of practice to make their timeless message and eternal promise meaningful for the present time.
OR
We honor the past, not through imitation, but through study; using it as a compass pointing us toward holiness rather than as a map leading us over old ground.
OR
We are committed to creating a Judaism that is relevent for us and speaks to us in the vernacular of our time.

---------------------------------------------------------------------
WE SEEK DIALOGUE WITH GOOD PEOPLE OF OTHER FAITHS, that together we may work to better our communities and our countries.

We also seek diagloge to learn and grow as individuals as people and as a community. It is foolish to think others don't have anything to offer us. I personally believe these improve and understanding of ourselves and our Judaism. How about changing the priciple to something like: "WE SEEK DIALOGUE WITH GOOD PEOPLE OF OTHER FAITHS, that together we may to benefit our communities, our countries and, ultimately, ourselves.


---------------------------------------------------------------------
WE ARE ISRAEL -- am kadosh -- a holy people singled out through our ancient brit (covenant) to be witnesses to God's
presence. We are linked by that covenant to all Jews in every time and place.

I do not like the term "singled out" - it reeks of haughtiness. And many in the Reform movement believe that we are not the only witnesses of God's presence (I believe Mother Theresa was), even though we are a unique one. How about just:

WE ARE ISRAEL -- am kadosh -- a holy people linked by our covenant with God to all Jews in every time and place.
---------------------------------------------------------------------

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 support aliyah (immigration to Israel).

Do we support aliyah? I neither support it or discourage it, but leave it up to the individual. A Jew in the Diaspora is no less a Jew. How about changing it to something like "WE ARE COMMITTED TO MEDINAT YISRAEL (the State of Israel) and rejoice in its rebirth. We honor it as the ancient and modern homeland of the Jewish people.


---------------------------------------------------------------------
Change in conclusion:
(Again, modifications from Rabbi Rami Shapiro original quote):

In Conclusion
May our love for God, Torah and Israel compel us to take up the challenge of Sinai and create a holy, just, compassionate and authentic
Judaism for both ourselves and our world.

---------------------------------------------------------------------
Additional Principles:

Israel, People and Land

We accept and encourage pluralism. Judaism has never demanded uniformity of belief or practice."


Anyway, this is my 2cents.


Shalom,

Stuart

Don Rothschild 3/27/99 23:00
Congregation Emanuel, Denver, Colorado
Reform Judaism represents the progressive sect of Jusaism. It should be new and fresh, a modern face of the world's oldest religion. Rabbi Levy is moving in the opposite direction. If I wanted this much dogma, I'd be a Conservative Jew.

3/27/99 13:00
The LINK on tenpri.html to

"An update posted by Reform Judaism, Feb 1999

IS INCORRECT!!! it does NOT go there!

Beth Rocker 3/26/99 23:50
Temple Israel, Columbus, OHIO 43209
I think reform judiasm is great. I grew up in this environment and am most comfortable I have tried other sectors, tradtional, and conservative and recontructionists.
email: brocker@capital.edu
web page: http://unofficial.capital.edu/students/brocker

I have difficulty with the issuse of the death penalty cause someone in my family was murdered and I beleive in an eye for an eye and tooth for a tooth therefore a life for a life in the same manner the criminal killed the innocent victum.

Beth Rocker 3/26/99 23:47
Temple Israel, Columbus, OHIO 43209
I think reform judiasm is great. I grew up in this environment and am most comfortable I have tried other sectors, tradtional, and conservative and recontructionists.

M. Kaplan 3/20/99 18:08
Buffalo, NY
The CCAR is always welcome to speak "TO" me, but I resent the presumption that it may speak "FOR" me. Let the Conference speak for itself, and if what it has to say takes root and flourishes within us, then maybe there could be consensus.

Rabbi Yoffee is too gentle -- his plea that the CCAR slow down should be a plea to "Stop! Now!"

When conservative politicians came up with the Contract For/With America, they did not purport to supercede the Constitution. Nor should these Principles, which are really directed "AT" us, claim to speak for "We" who are a substantial part of Reform Jewry.

And who are the "We" that I speak of ? It's the "We" who were driven away from what we saw as the hypocrisy and pretentiousness of Conservatism, where I (like some others who have already made similar comment) was staunchly raised. Hypocrisy and pretentiousness that was born of feigned adherence to "Princples" l that were either unrealistically demanding or that simply did not resound in the hearts of those who tried really hard to understand them and live them.

The proposed Principles will go a long way to generating an exodus from Reform temples, that is like the one I joined when I left Conservatism over 25 years ago.
A great, great many of us are better Jews for having put the guilt and hypocrisy behind us.

I am always willing to listen to the CCAR tell us how they think we could better honor God, and be better people and better Jews.
But I am not willing to have the Conference use the term "We" to exclude those of us who found less of God in where the Principles would take us, and who found more of God in where we have arrived.

Hope G. Podell 3/15/99 20:09
Temple Shir Tikva, Wayland, MA
I remember being thrilled that my husband, a non Jew, a spiritual man who came from atheists, that our membership to Temple Israel in Boston on The Riverway was a true Mitzvot. Our children would be raised with more than a token Jewish upbringing, as I was not affiliated since I left my parents home in 1968, long time members of Temple Beth El in Great Neck NY... now here it was 1992... wow.

Not every Reform Shul is a like, (so profound)... not every Rabbi will take the fourth draft and respond as Rabbi Levy would hope of his colleagues. There is nothing wrong with re-evaluating, even proposing a rekindling of some traditions of our grandparents childhood, if members wish it. I fear that a 'judgement' will be made on those who do not choose to FOLLOW the new/older traditions of wearing Kipot or Tallit. That some shuls will NOT be so welcoming of mixed, interfaith couples even when they have actively decided to raise the children strickly Jewish. We shouldn't blankedly assume that each Rabbi of CCAR is seeing this fourth draft with and open heart to choose how his/her congregants do or do not practice, pray. Rabbi's too are human, have failings, maybe have too much authority for one person. I am having a growing problem with the notion of ONE Rabbi with some sort of unilateral authority... especially if their leaning in more to the 'right' of Reform, less patient with those who are not sure of changes after years of practicing Judaism with little Hebrew and never a Kipot. There was a time I would of given my whole self over to my Rabbi of my childhood... I do NOT ever want my children to see a Rabbi as that much of the one and only source of all that is truly Jewish. I think you all need to think long and hard what might be the result of some of these,"if you want to" propositions. My kids may and may not continue with Reform Judaism later on, I will give them the opportunity to see and recognize that it still refuses to 'marry' gay and lesbians while claiming to recognize the value of gay and lesbian families in its SHULS???? It seems odd, the carrying about how animals are treated and those who are treated badily we should not eat... yet human beings who choose to live in loving partnership cannot be married by a Reform Rabbi????? but yet, the Reform movement claims to be leaders in 'social' justice???? confused at the half century mark... Hope Podell e-mail: gildell@mediaone.net

Mark Stern 3/14/99 13:16
Beth El Cong., Winchester, VA 22602
Reform Judaism is based on the Enlightenment and flows from reason as the basis of the religion. The proposals suggested are anti-reason. The idea of a mikva, of blindly following ritiual, of using a language not spoken by most of the congregants is simply unthinkable to real Reform Judaism. Reaction is what these proposals represent. Anti-modernism is what these proposals are. If one wishes to have a mikva and the rest of the ancient nonsense than go with the nonsensical chanters of orthodoxy for the sake of orthodoxy and leave Reform Judaism to reform Jews.

Jim Lerner 3/13/99 17:54
B'nai Israel, Sacramento, California
Wow! After reading the 1st draft n times, underlining and commenting on the magazine's text until it resembled the rocky surface of Mars after the Sojourner had made a dozen passes, reading the 4th draft, reading Rabbi Yoffie's thoughtful concerns, and finally, reading the varied and reactions of my fellow Reform Jews, I have the feeling that this is what the participants and followers of the US Constitutional Convention must have felt.

Bottom Line: This dialogue is necessary and healthy for us. It forces us to question our beliefs and our actions. However, I agree with
Rabbi Yoffie that documents such as this are not particularly helpful, but the process we are going through is definitely needed.

I would echo the essence of what my friend, Matania Ginosar, says, and that is a fervent request for our learned rabbis to inform us as to what is fundamental. Don't get bogged down in all of the details.

For now, let's assume that we don't need a new set of principles to guide our movement. What we need, I think, is for our learned rabbis to provide a clear explanation of the essence of Judaism and to enrich this teaching with examples. Bring it down to earth so that everyone "gets it". Then, we may be more motivated to pursue some of the actions that constitute being a Jew. I don't think we need this set of principles, because I feel that it will divide us even more. We each read in it what we are looking for and react negatively to what we don't like.

Instead, I would ask that our rabbis devote more effort to teaching the basics of Judaism that many of us may have forgotten or maybe never learned. I am more interested in what we need to know to live in the world than how to observe the rituals, though I do think that the latter is important. I think that the essence can be boiled down to a few basic ideas, and then we need to constantly hear some examples of what these ideas mean in our daily lives. (Hint: We need more short sermons that continue and expand on some of the themes of the four High Holy Day sermons. It's hard to grow crops when you get 90% of your annual rainfall in one ten day period.)

I'm saying that I'd like a return to the basics. What are the ethical and moral values that our religion teaches us? Sure, I can read about them in the Torah and the various commentaries. But, I know that our learned and dedicated rabbis (teachers?) can do a great job of informing and motivating us to live our Jewish values. I really get a lot out of hearing a rabbi tell us stories to illustrate an important ethical or moral value. That's one thing I look forward to hearing from a sermon or a sermonette. They can also provide guidance for those of us who want to dig deeper by studying the texts. They can provide motivation to help us decide what is "the right thing to do", but may have forgotten what "the right thing" is or may not have the courage to do "the right thing."

Bottom Line: Let's not assume that we all know the basics. It never hurts to review.

With all this ferment, I am encouraged that our movement will find a way. So, let's continue this dialogue. But, let's not try to "codify" it into a set of principles. We have our Ten Commandments and we have our rabbis to guide us.

We'll never agree on ritual observance, so let's just agree to let people try what is comfortable for them, and not attempt to "legislate" what is appropriate from a national perspective. Let the individuals and the congregations sort this our for themselves.

B'Shalom = In Peace,
Jim

Barbara Stern 3/11/99 17:29
Beth El Congregation, Winchester, VA
It is with dismay that I read the 4th draft of the Ten Principles as it is with dismay that I find myself leaving services on Shabbat, or not attending in the first place, because I feel disfranchised by my own religion. I was brought up as a Reform Jew in a household where I was given a choice of all branches of Judaism --Orthodox mother, Conservative brother, Reform father. I made a choice based on my study of religion through Judaica High School. Now, the philosphical beliefs that I hold are no longer acceptable in a Reform movement that is seeking to deny, in my opinion, the Enlightenment roots from which it springs. It is beginning to feel like the only option that will be open to classical Reform Jews is the Unitarian Church, an option that will not be spiritually satisfying for many reasons. It is insulting to read that prayer requires Hebrew to be spiritually fulfilling, it is beyond insulting to believe that traditions like "mikvah" which stem from concepts of women being unclean are even under consideration in the Reform movement. To believe that religion must have a kinesthetic component (kneeling, bowing, bouncing on ones toes, etc) to be deeply felt is not true for all people. How many go through the motions without reflecting on the words and ideas. Religion needs to be more than "comfort food" -- a ritual feels good because I did it in my childhood. I do not know where I will be able to find a religious home if the practices and philosophical tenets of Reform Judaism continue to move so far toward the traditions of Orthodox and Conservative Jews. I do not know what I will tell my children in answer to their questions about why these changes should not drive them from the "fold." I am open to change, I simply do not support change in the direction the Reform Rabbis are seeking to move.

sincerely,
Barbara S. Stern

Barbara Stern 3/11/99 17:20
Beth El Congregation, Winchester, VA
It is with dismay that I read the 4th draft of the Ten Principles as it is with dismay that I find myself leaving services on Shabbat, or not attending in the first place, because I feel disfranchised by my own religion. I was brought up as a Reform Jew in a household where I was given a choice of all branches of Judaism --Orthodox mother, Conservative brother, Reform father. I made a choice based on my study of religion through Judaica High School. Now, the philosphical beliefs that I hold are no longer acceptable in a Reform movement that is seeking to deny, in my opinion, the Enlightenment roots from which it springs. It is beginning to feel like the only option that will be open to classical Reform Jews is the Unitarian Church, an option that will not be spiritually satisfying for many reasons.

Paul Werner 3/10/99 8:31
Tampa, FL
I'm in a conversion class at Congregation Schaarai Zedek in Tampa, Florida. I must say I love the Principles as found in the latest draft!

Ellen Lerner 3/9/99 16:09
Temple B'rith Kodesh, Rochester, Ny
I think the new proposed principles are in keeping with the growth and progression of Reform Judaism. I grew up in classic Reform Judaism. As and adult, I learned and am still learning to read and understand Hebrew. I became a Bat Mitavah at the age of about 45, and the more I learn and practice, the more meaningul Judaism becomes and the more pride I have in Judaism. Whether or not I personally follow all the rules in my own life, such as kashrut, I believe the movement should set the example (i.e. be the parent). I think without some kind of standards, Reform Judaism will lose its standing in the world Jewish community and either break off as its own religion or eventually dissapear. Rather in being concerned as to being Reform Jews, I believe this new platform comes closer to our being Jewish first and a member of a particular movement second. I look at this as a positive step.

Robert N. Willard 3/8/99 21:05
Leo Baeck Temple, Los Angeles, California
There has been much discussion at Leo Baeck about Richard Levy's ten principles--we have seen the fourth revision.

Since I believe that the optimum manifestation of Judaism is in tikkun olam, I judge Richard's (forgive my familiarity--he was rabbinic intern at Leo Baeck years ago) statements from that perspective.

Whatever Richard has to say, his statements are colored by the cover picture on the winter issue of "Reform Judaism". That is not a picture of a reform Jew nor does it emphasize what is important to a reform Jew--the Religious Action Center and its leader, Rabbi David Saperstein, stand for what reform Judaism is all about.

I find what Richard has to say reflects the fact that he has very little congregational experience and so little contact with the "little" people who belong to reform congregations.

His invitation to ritual, while permissive, sounds mandatory. That is not the way to maintain are identity as reform Jews. I say that it suggests the possibility that ritural and tradition are an end in itself. This impression should be dispelled (unless that is what he means) . It should be very clear that rituals and honoring traditions cannot be an end in itself. These are only of value if they serve to bind a community together so that it is strong enought to act for tikkun olam--the world, not just Jews. It should be made very clear that those who seek community only to comfort themselves will ultimately end tikkun olam--instead of stengthening Judaism or capitalizing on the lessons its rare history yields as a basis for tikkun olam, That basis is the real and significant reason that Jews are identified as the chosen people. If ritual becomes an end in itself, Judaism will end as it shrinks in size devoted to smaller and smaller cabals of people who want to escape the world's realities.

We wish to transform Medinat Yisrael and we should do all we can to do that. But as far as tikkun olam is concerned, the diaspora will accomplish a lot more in the forseeable future than Medinat Yisrael, where the intra religious problems cannot be dealt with by its citizens who certainly are in no position to accomplish tiikun olam until they can accomplish tikkun mMdeinat Yisrael.

Perhaps the problem for me is that Richard's message is not couched in the venacular that I deal with but is directed to rabbinic scholars. Rephrasing might make me more comfortable with it--although I think I am smart enough to understand what he is saying.

In case you are wondering, in my view the ten points don't need a fifth rewrite--these need to be trashed--we have plenty of well established principles in our faith to direct us as we try to become better Jewsand better world citizens.

Charlotte Wilner Feldman 3/8/99 15:03
Beth Israel-The West Temple, Cleveland, Ohio
I have found the discussion of a new set of principles for Reform Judaism to be fascinating and many faceted as Judaism itself. As the daughter of a rabbi, the wife of a very intelligent and liberal Jewish thinker, who feels his faith has closed him out, the mother of two amazing sons, one of whom has recently become a bal teshuvah,(And I might add - supported and enriched and nurtured as his reform observance never was able to do) I am a woman who tries to live by the dictate of Hillel. The statement by Rabbi Levy: "We affirm that people of any gender, race, age, belief, physical condition, or sexual orientation are all created b'tzelem Elohim, in the image of God," it seems that many of us do not live our lives holding to that image, and while "We seek dialogue with good people of other faiths that together we may work to better our ommunities and our country," we frequently come up against the issue that our definitions of community are very different. Even among Jews, we cannot seem to agree.
Finally, the statement:
"In whatever ways we can, we shall strive to help all people fulfill their divine potential to contribute to a world transformed, the world of our people's storied dream." leaves me sadly asking, where and how did our storied dream become another people's nightmare?

Are Jews the only ones who have right answers? Are Reform Jews the only right Jews?
I am glad Rabbi Levy is being a gadfly and Rabbi Yoffie is calling for proceeding slowly. I think between the two views there is lots of wisdom.

Meanwhile I am trying to follow the original ten principles described in Exodus.

Shalom.

m&p oppleman 3/7/99 14:17
temple beth-el, st.pete,fl,
fascinated with response from the younger congregants...also entertaining thought of assimilationfrom one level to another

m&p oppleman 3/7/99 14:16
temple beth-el, st.pete,fl,
fascinated with response from the younger congregants...also entertaining thought of assimilationfrom one level to another

Martin and Ivy Dyckman 3/7/99 11:39
Temple Beth-El, St. Petersburg, Fl 33705
We are aware of no imperative for a new statement of principles, and especially not for one whose transparent purpose is to make Reform Judaism indistinguishable from the Conservative Movement.

As Jews by birth who were raised in unobservant households, we are in effect Jews by choice because we elected Reform Judaism as our family's spiritual and ethical anchor. We chose it over all the alternatives, including Unitarianism, because of what we believed to be its appropriate melding of tradition and reason. To be utterly candid, the direction proposed by Rabbi Levy makes us question the propriety of our choice.

We fear that it will transform Reform Judaism into a faith that confuses ritual with religiosity and form with substance.

We take particular exception to the suggestions that we, as Americans, should encourage fellow citizens to abandon this country for any other. Israel represents to us a necessary haven, in a hostile world, for Jews who need one. Can anyone suggest seriously that American Jews are persecuted? No. Aliyah is properly an individual choice, nothing more.

Similarly, we take exception to the call for increased reliance on Hebrew. It is the ideals of Judaism, not the language in which they are expressed, that embodies the holiness of our religion. To insist that they be practiced in a language which is arcane even for many American Jews is to distance our faith - dare we suspect deliberately? - from the world in which it exists and in so doing to minimize its potential to be the light of the nations.

We fear for the future of Reform Judaism and for our continued affiliation.

Richard L. Kleiner 3/7/99 1:12
Temple Shalom, Colorado Springs, CO
I would like to address another topic rather than the one being highlighted.

Temple Shalom in Colorado Springs, CO is a unique one. We are a congreation of over 300 families. Our membership consists of Jews with backgrounds ranging from traditional Orthodox to Reform. We are affiliated with both the Reform and Conservative Jewish religious movements; I come from an Orthodox background. To be honest, my contact with the Reform movement was limited. Despite this, my father, of blessed memory used to say that, "a Jew is a Jew. There is no such thing as an Orthodox Jew, a Conservative Jew or a Reform Jew. The only kind of Jew is a Jew". My shul proves this by the harmony that can be found there. Guiding this is our outstanding and talented spiritual leader, Rabbi Brian Glusman. He manages to keep everything well balanced and in prospective. Prior to Rabbi Glusman,insight into the Reform movement was provided by Rabbi Allen Kaplan, who is active in Reform Jewish Movement. I have had the distinct privilege and honor of working with Rabbi Kaplan in the Naval Reserve.

With this in mind, may a give you a hearty, "yasher koach" on "Reform Judaism" magazine. So far, I have only seen the present issue and have enjoyed it thoroughly. While I do not subscribe to a number of the principles of the Reform movement, I have found the magazine to have a general fair minded approach. This too has provided me with better appreciation for the Reform movement. I look forward to reciving further copies of "Reform Judaism" and finding the same approach and the same wonderful magazine as I have found in the first copy that I have read. Keep up the good work!

Richard L. Kleiner

Arnold Kragen 3/6/99 23:05
B'nai Israel, Bridgeport, CT
I read the original magazine article, finding myself in concurrence, but reread based on the spectrum of responses in the most recent Reform magazine.

I have proudly considered myself a Reform Jew going on 16 years and plan to do so for whatever remaining years (at 50 I plan to be around for a while) I have left. One of the reasons, which were many, that I became Reform was the ability to question and search out what Judaism means to you. Raised in a very traditional upbringing with the ability to "daven" and other elements of traditional Judaism, it was only when I became a Reform Jew that my feeling of spirituality came about. Reform Judaism opened up to me what was important to me and all of us as Jews, the meaning of Mitzvot, Tikkun Olan, Tzedakah and respect for all; rich, poor, Jews and non Jews.

Reading Rabbi Levy's 10 principles reaffirms why I became a Reform Jew. Yes, it is different from past ideas, however, in point 6, he so eloquently states that what may seem outdated in one age amy be redemptive in another. Again, this is Reform Judaism at its best, conforming to today's norms with respect for all. No one is being forced to change, only to recognize the changing times and the ability to encompass all, again what has attracted me to Reform Judaism.

Rabbi Levy in his interview and principles states that we as Reform Jews are committed to performing the sanctity of Mitzvot, Tzedakah and Tikkun Olam and in his 10th principle, we are all created in the image of the Holy One. Perhaps, instead of worrying about whether we are becoming Conservative Light or whatever, let's focus on this most beutiful segment of Rabbi Levy's ideals. Again, becoming Reform has enabled me to finally have a spiritual awakening and recognizing ideals as pronounced in principle 10 only reaffirms such.

Finally, upon leaving my Conservative congregation in Texas, there was controversy about the idea of allowing women to have aliyahs, finally splitting the congregation into 2 Shabat services. As Reform Jews, we resolved this long ago and I am proud. Perhaps we should take pride in making Conservative and now even Orthodox reexamine what is relevant for today and not be concerned as to what direction we are heading.

Matania Ginosar 3/5/99 14:22
Bnai Israel, Sacramento
One person's response to the Ten Principles of Reform Judaism,

Rabbis, thank you for giving us the opportunity to comment on your important work. With respect and appreciation of your leadership, I would like to offer the following ideas for consideration.

May I suggest that you present these ideas by first reacquainting the readers with the eternal goals of Judaism, to help us understand them, be inspired by them, and cherish them. Then, from that, we could go to the individual elements and better understand the mitzvoth and practices that could help achieve these goals.

Judaism, as I see it, is one of the most outstanding human experiment of all times: A small group of people pledged to strive to finish God's gift to humanity - to help God make this small globe a good home to all humankind.
We are not trying to benefit our own group at the expense of other people. We strive for a world-wide altruistic goal.

And now, for the first time in Jewish history we, in the US, have the right conditions to carry forth the outstanding humanity-oriented approach of Judaism. It was nearly impossible for most Jews in the past to go beyond self preservation. We now have the security, the freedom, and ability to help make this world the desirable place it can be for all humankind:

We do not have to be frightened from inquisitions, pogroms, and holocaust. We are an integral part of the strongest nation on earth.

We have a fully protected citizenship, and can practice our beliefs in freedom, guaranteed by law and practice.

We are, typically, financially successful, have a large degree of economic freedom, and some are very wealthy.

The state of Israel will not be able to do much in this area for some time, until its survival is better assured in that hostile Middle East. It is up to American Jewry to lead in this worthwhile task. And the largest organized group is Reform Judaism. Despite our small number, with determination, we can be effective catalysts for change, and be "a light unto the world".

There is so much that needs to be done to make this world a better place for all humankind. We humans created most of the problems, we humans can ameliorate them. The world needs organized people to help the starving humanity and the less privileged, and to sustain a livable global environment rather than expand wasteful consumption. We need to improve the world's decaying morality, the emphasis on the self-gratification, the immense wasteful spending on military power, and the lack of true interest in eliminating wars.

But what do we, Jews, do with these treasured opportunity? What do we do with our outstanding goals that Jews cherished and died for, for thousands of years?
Most of us run away from this unique opportunity, drop our Jewish principles, and instead we become "Americans", and live a consumption-oriented life like most other U.S. citizens.

What a lost opportunity for us and humanity.

Helping make this world a better place for all humankind does not have to be really a sacrifice. I spent the most challenging and gratifying years of my life working for social causes, nearly thirty years, from helping to liberate Israel by joining the underground, to extensive environmental work in the US, to nine years of nuclear disarmament work. These kinds of activities gives meaning to life.

The process Reform Judaism now takes must inspire us to be active Jews, and participate more fully in achieving the outstanding humanity-centered goals of Judaism. A Judaism that says: We will work together with other enlightened people to make this world a just, humane, peaceful place for all humankind.

I spent the last six years studying Judaism and as a result taught for two years a series of adult seminars at our congregation titled: "Discovering the Beauty of Judaism." My students, my friends, and my own experience led me to believe that we are doing an inadequate job in educating our members, young and old, to grasp the essence of Judaism. Inspire us more to understand why we should continue to be Jews, and to marvel in the outstanding goals of Judaism. Please, spend less time teaching details that are less essential. These we can learn later when we are inspired to be more active Jews.

God loves people so much that God gave us a beautiful globe to live in. As an environmental scientist I am especially aware of the globe's marvelous natural beauty, benign environment, and sufficient resources for all -- if we do not abuse this bounty by extreme wasteful behavior, and population explosion. Equality is also a critical aim of Judaism. There are enough resources for all if we do not concentrate them in the hands of the few within nations, and to the benefit of only a few nations.

A world without starvation and mass depravation is not an unrealistic dream. A UN committee estimated recently that the nations of the world can eliminate starvation and abject poverty worldwide in about ten years if we dedicate just one percent of the world's gross product to that purpose. Just one percent of our vast resources.

There is so much that Judaism can still give to this world. But the number of Reform Jews is projected to decline sharply in the coming decades. Most Reform Jews will not have Jewish grandchildren, unless we change the way we practice and present our Judaism. Our young will continue their Judaism only if it will inspire them to carry forth these outstanding, humanity-oriented principles. Tradition, customs, Jewish food and holidays, as important as they are, will not do it by themselves, in my view.

Many of us complain that doing mitzvoth simply restricts our personal freedom to do what we want, when we want it. Mitzvoth help us practice on a personal scale what we hope humanity will practice on a global scale: the serenity of Shabat, the kindness and compassion of Tzadaka. We need to grasp that the practice of selected mitzvoth is important, it will inspire us to act more morally throughout the rest of our lives.

And most important, Rabbis, please do not back up from your convictions in order to be more inclusive. Watering down our principles, our goals, desired mitzvoth, and practices could destroy Reform Judaism. All of us must remember that in Reform Judaism we suggest--not impose--ways to practice Judaism.

With thanks, respect, and appreciation of the great task you are taking on,

Matania Ginosar,

Jeffrey Schwartz 3/5/99 12:51
Temple Shalom, Succasunna, NJ
I was very disappointed in the lastest vesion of the principles. It appears from all of the commentary that we are afraid to actually say that there is a G-d and that Judaism is a religion. So many comments put Judaism in the same category as a social action club. The purpose of our religion is to seek G-d and in that way, find the path to treating each other in the the way G-d intends.

It appears that the Reform stream is about to split into secularists and people who belive in
G-d. I believe that the original principles were true to the original intent of the Reform movement. For us to learn the meaning and intent of religious practices, then be free to practice those which are meaningful to us. The comments I am reading here imply that congregants want to ban religious ritual, even if they don't understand them. How very sad.

Jacob Adler 3/3/99 9:25
Temple Shalom, Fayetteville, Arkansas
I am a very active member of Temple Shalom (Reform), but honest disclosure requires me to state that I also have very strong connections with the other Jewish movements, particularly Reconstructionism.

As for the re-introduction of traditional rituals, I am not very concerned. Reform Jews know their limits, and Reform Rabbis no better than to impose what their congregants will not accept. The rabbis may try to "push the envelope" here or there, but I can hardly see this being a problem. As far as I can read, Rabbi Levy is trying to give permission and recognition to those who choose to undertake some traditional mitzvot, while not in any way imposing an obligation on those who choose otherwise.

What I find of greatest importance in the proposal is Rabbi Levy's stress on Keneset Yisra'el. Obviously, this is close to my heart, but it's important for all Reform Jews. The movement is pulled by two legitimate but contrary desires: "We are going to do things our own way" and "We are an inseparable part of the Jewish people." To some extent, a person or a movement can pursue both desires, but at some point there must be compromise. I wouldn't venture to say what the right balance might be, but I applaud Rabbi Levy for putting the issue on the table.

ck1@umail.umd.edu 3/1/99 18:46
WHY does the web page rjmag only give SOME parts of the magazine??

I wanted a copu of REACTIONS - is it time to chart ....

Bill London 3/1/99 10:53
Baltimore Hebrew Cong
I think that the 10 principles paper presents Reform Judaism as more of a philosophy of life than as a religion. Although it stops short of atheism, it doesn't stress the word of God as our driving force. It's more of a "you're OK, I'm Ok" do whatever feels good. The jews at the foot of Sinai with their golden calves would have loved this document as a justification of their lifestyle. In the book of Job, God tells us that since his reasoning and our reasoning are different, we need to listen to him as opposed to trying to intellectualize our own standards to live by.

What sets us apart from the "Orthodox" is our interpretation of the bible. The orthodox rely heavily on "oral tradition". God says in the bible that we cannot boil a calf in it's mother's milk. The orthodox interpret that to mean that we cannot eat milk and meat together. We have a different interpretation along the lines of prohibiting cruelty to animals. Therefore we do not subscribe to the prohibition of eating milk with meat. However, God very clearly tells us not to eat pork and shellfish. There is no expiration date stated or implied for this commandment. The ten principles should advocate that we follow God's rules and try to avoid these foods as much as possible. Instead the document seems to imply that if some of us really like steamed shrimp, we should go for it!

Another example is keeping the Sabbath. Orthodox jews believe that the prohibition of "work" and starting a "fire" on the Sabbath means that we cannot drive a car. Reform jews do not subscribe to that interpretation. Driving a car is less work than walking and is therefore not "work". We also don't feel that the spark plug in the car causes us to start a fire. Unlike a beast of burden or a slave, a car does not need a day of rest. Our regular "work" however is clearly prohibited on the Sabbath. We should try to refrain from work on the Sabbath as much as possible. Once again, the document does not seem to recognize the commandments of God. It simple says that the Sabbath gives us the opportunity to rest.

The document is wishy washy as well as verbose. About half of the words could be eliminated without losing anything. The document says that "we do not attempt to legislate a code of belief or conduct". I think that the document fails to recognize however that God did legislate a code of belief and conduct that we should all take seriously.

Bill London 3/1/99 10:50
Baltimore

Esther 2/28/99 14:49
Sonoma, CA
I'm a first generation Jew who was raised in a home where Yiddish was my first language. So with or without an organized synogogue I consider myself a secular Jew. I was attracted to reform Jusaism because the service were in English and I would be able to understand what was being said.

Although I support our Reform synogogue I'm not happy with the ritual of more Hebrew which I do not understand and the constant jumping up and down which I conform with rather than be embarrassed to remain seated.

The only principal which I can adhere to is 4 which is a serious lifelong learning.

And maybe out of habit I call on God in my time of need. But I do question his existance. And if he does exist-does he want us to be cloying and obsequious?

I'm more inclined towards Rabbi Seltzer's view.

Rick Michael 2/26/99 15:19
Beth israel, Austin, Texas
I find the proposed ten principals to disregard the best of the Reform Movement, which in my opinion was tolerance for all who claim to be Jewish. In my childhood experience of a Traditional congregation I found a distatseful competition to be the "best" Jew. I find this in the orthodox insistence on a monopoly of righteousness in current Israeli politics. The Reform Movement provides an invitation to Jewish practice. As a movement we must continue to encourage study of the texts, consideration of the practices consistent with the texts and social action and interaction that represents the dignity of man recited in those texts of Judaism. We must avoid, at all cost, the imposition of practice which is "traditional" but of no apparent relevance to the individual and allow practice which an individual finds valid and spiritually supportive.

We must also find a path to a relationship to our creator that empowers our efforts and endeavors, and encourage and allow our fellow Jews to find and travels their individual paths within the broad highway of Jewish thought, practice and belief.

Dave Abbey 2/25/99 20:33
Regina, Sask. CANADA
I don't believe we really need a new set of principles. The longstanding beliefs of Reform Judaism in personal autonomy and social action provides liberal Jews with the foundations on which to treat each other as we try to better the world.

Bob Rosin 2/25/99 13:10
UAHC
In response to the second posting below, please check http://uahc.org/tenpri.html for the lastest information about "Ten Principles"

Bob Rosin 2/25/99 13:08
Monmouth Reform Temple, Tinton Falls, NJ
Personally speaking, the watering down from Draft 3 to Draft 4 is disappointing. But the fear and alienation expressed by some people over the substance of Draft 3 helps me understand why this was done.

Trish Munro 2/24/99 11:36
Where can I find the newest draft of the 10 Principles? I can only find the draft from August.

Nicholas Gray 2/9/99 19:14
Temple Sinai - Brookline, MA, Newton, MA

I agree with the Levy principles.

Comments on Rabbi Seltzer’s commentary:

1. Modernity is over. The Modern age, born somewhere between Renaissance and the Enlightenment, is over. Many historians have noted that one of the defining characteristics of modernity was the domination of Europe over the rest of the world. That is over, Ortega y Gasset felt that the end of the Modern era was the Independence of India in 1947.

Some historians have seen the Modern Age as one of the waning of the spiritual and the waxing of the cognitive, the intellectual, the concern with the worldly and the concrete. The spiritual revolt against this began in the 18th century with Jonathan Edwards in colonial America, John Wesley in Western Europe, and, why not say it, the Baal Shem Tov in Imperial Russia. This has continued with into the 20th century with the growing influence of Buddhism in the West, the Islamic Revival, the work of Pope John XXIII, among others. If modernity is the great shutting out of the non-worldly and the non-rational, then Modernity is over.

2. “Dignified, Respectable, Mainstream” do not appear to me to be Jewish values.

“Scientific” - well, science now encompasses such things as chaos theory, general systems theory, quantum theory in physics, and meditation showing measurable effects.

We should not make appeals to “science” and “modernity” equal to our commitments to God, Torah, the Jewish people and Judaism.

Charles Davis 2/8/99 17:58
Temple De Hirsch Sinai, Seattle, WA
Restatement of the principles of Reform Judaism is most appropriate, but for all the thought, care and consultation that have gone into Rabbi Levy’s draft, I think we can do better.

1. Although each new set of principles is longer (8 in the Pittsburgh declaration; 9 in the Columbus statement; 6 in the San Franciso platform, but with a long preamble and a long conclusion; and now 10 from Rabbi Levy) something important is missing: God. Certainly, God is mentioned, but what is our theology? How can a religion have principles without a statement of belief, especially Judaism after the Shoah? Rabbi Borowitz may be correct that “Judaism emphasizes action rather than creed,” but does not mean that Judaism has no theology.

Especially now, as Holocaust memorials spring up around the county and elsewhere, we must acknowledge a lesson of the Shoah, that the God who acted in history, as revealed in the Torah, no longer does so. Jewish theologians have much to say about this situation that is valuable and affirming of God.

Reform Judaism should have a statement of belief. (I note that several authors in the Summer 1998 issue of the CCAR Journal share this concern.) Without belief, how can Reform Judaism be considered a religion? If it is a religion, its statement of principles should include a statement of belief. Without belief our synagogues are academies and community centers, not centers of worship, although worship may take place there.

The San Francisco platform stated that “the Holocaust shattered our easy optimism and its inevitable progress.” This statement is extremely important for its implications about how we, who were created in the image of God, should conduct our lives. Those implications should not be unspoken.

2. On the subject of Israel, I strongly endorse Martin Gouterman’s remarks concerning the Eighth Principle, particularly suggestion that the statement “recognize that the creation of Israel resulted in conflict with and dispossession of the Palestinian Arabs.” Resolution of the conflict with the Palestinian Arabs must be recognized as the unfinished business of Zionism.

Martin Gouterman questions whether aliyah from the U.S. is a mitzvah. Making aliyah to fulfill the precept of yishuv Eretz Yisrael appears counterproductive to me. There is talk in Israel of building artificial islands off the Mediterranean coast for residential development, because there is not enough land in Israel proper that is suitable for development. Opponents say the Negev should be developed, as Ben-Gurion had dreamed, but that would lead further dispossession of the Bedouin, which is definitely not a mitzvah. Additionally, “settlement” sounds too much like “settlements,” meaning Jewish settlements in the West Bank and Gaza, those barriers to peace with the Palestinians. Better to concentrate on the last sentence of the Eighth Principle: “strengthening an indigenous Progressive Judaism that can help transform Medinat Ysrael.”

3. Finally, a matter of style. Clarity and crispness are stylistic virtues that are difficult to obtain but well worth the effort. It is hard work, but any statement of principles should be polished and worked over until it has no words that are unnecessary and expresses no thoughts that are not clear.

Lisa 2/6/99 10:50
I have just recently recieved my torah protions for my Bat Mitzvah. Along with it i recieved a list of websites for reformed Judism. I don't know if this is the correct site for me to be posting this message on, so I am sorry if it is wrong and I am taking up your time! I have Genisus, Beratshit, or in the begining. If anyone else who is reading this right now has the same portion or had, I would REALLY like to hear from you, and your thoughts on it! THANX

Lisa 2/6/99 10:50
I have just recently recieved my torah protions for my Bat Mitzvah. Along with it i recieved a list of websites for reformed Judism. I don't know if this is the correct site for me to be posting this message on, so I am sorry if it is wrong and I am taking up your time! I have Genisus, Beratshit, or in the begining. If anyone else who is reading this right now has the same portion or had, I would REALLY like to hear from you, and your thoughts on it! THANX

Martin Gouterman 2/4/99 0:50
Temple B'nai Torah, Bellevue, Washington
Last month there was a meeting at the temple to discuss the 10 principles formulated by CCAR. It was a small meeting with six attendees. My gripe was the Zionist Principle 8 -- which I come at from the position of long adherence to the Jewish Peace Movement. I come to that at the end of this memorandum. Other people at the meeting, who included a past and the present President of the congregation, came at their gripes from a background of Classical Reform. And I was glad to hear their position as I explain now.

I grew up in the Conservative Tradition -- and from that background, the ten principles were quite confortable to me. But I appreciated the objections of the Classical Reform attendees, as I now explain by reference to an old Jewish joke current in the era of my Bar Mitzvah in 1945.

What is the difference between Orthodox, Reform, and Conservative?

The Orthodox walk to synagogue. The Reform have a partking lot. And the Conservative park the car around the corner.

Indeed I still recall a sermon in which the rabbi admonished the congregation to park around the corner. And another sermon from a visiting rabbi, who harangued the congregation in Yiddish about how terrible were those Jews who did not keep kosher. My family did not keep kosher and have not done so since around 1880. This hypocrisy was designed to make us feel guilty and it did.

I dropped out of synagogue membership for nearly 50 years because I was not interesting in following the 613 Commandments and I was tired of being made to feel guilty about it. I returned to Reform so that my son, who came to me when I was over 50, could get some Jewish education. The Ten Principles reek of the type of hypocrisy I grew up with at synagogue, and I am glad the people from a Classical Reform people are protesting. The Pittsburgh Platform of the 1880's rejected those commandments they felt were irrelevant. But not the current ten principles as I quote below:

First Principle: "we strive ....to praise, thank, celebrate petition, sing to wrestle with and cry out to the Kadosh Baruch Hu." Shall we feel guilty when we don't feel that emotion in Temple?

Second Principle: "though all the mitzvot are addressed to us.."
A little more guilt here.

Fourth Principle: "we strive to learn Torah..." How many members are doing this on a really active basis?

Fifth Principle: "On Shabbat ... we commit ourselves to observe those mitzvot which let us experience the day as a ... foretast of the world to come... We steer ourselves to steer the course of our lives by creative celebrations of the High Holydays, the seasonal festivals, and other commemorative days of our calandar ...." What about those who don't?

Sixth Principle: "Expanding the Mitzvot.." Are these really 'mitzvot' when we make them up today? Is this not turning mitvot into fashion in a way that, to say the least, is disrespectful to the truly orthodox?

Ninth Principle: "We shall strive to read Hebrew, to speak it, to let is help articulate our prayer and inform out lives." Now how many adults in a typical Reform Temple are 'striving' to read Hebrew. And I can read Hebrew and at one time (after attendance at Ulpan during an extended stay in Israel in 1964) I could carry on a primitive conversation.

When I was growing up in the 1940's, the Conservatives in private conversation would mock the Reform by saying they were turning the synagogues into churches so as to be acceptable to the Christians "and they still won't like us." Starting with the cover of "Reform Judaism" that presented the ten principles and showed Rabbi Yoffee bedecked as an orthodox Jew, I get the sense that some of the motivation for the Ten Principles is to be more acceptable to the Orthodox. Well guess what! They still won't like us!


Proposal to Amend Eighth Section of CCAR Ten Principles

The Eighth Section continues the fiction with regard to Palestine and the Zionist enterprise of "a land without a people for a people without a land." This is not honestly facing the historical conflict between the Jews and the Arabs in a way that can contribute to its resolution. I propose replacing the following sentence:

"We wish to help the people of the State work unceasingly for an atmosphere of peace, justice, and security with Palestinians and other Arab neighbors."

We substitute:

"We recognize that the creation of Israel resulted in conflict with and dispossession of the Palestinian Arabs. We shall work toward the resolution of this historic conflict understanding that peace requires just recognition of the human rights of this kindred people."




Proposal to Amend Eighth Section of CCAR Ten Principles

The Eighth Section continues the fiction with regard to Palestine and the Zionist enterprise of "a land without a people for a people without a land." This is not honestly facing the historical conflict between the Jews and the Arabs in a way that can contribute to its resolution. I propose replacing the following sentence:

"We wish to help the people of the State work unceasingly for an atmosphere of peace, justice, and security with Palestinians and other Arab neighbors."

We substitute:

"We recognize that the creation of Israel resulted in conflict with and dispossession of the Palestinian Arabs. We shall work toward the resolution of this historic conflict understanding that peace requires just recognition of the human rights of this kindred people."

Les Scharf 1/31/99 23:07
Schaarai Zedek, Tampa, Florida
I urge those who visit this site to read the thoughtful analysis of James Hellis of the Westchester Reform Temple in Scarsdale. His comments were posted 1/14/99 at 14:39. The Ten Principles may well be where Reform Judaism is at present, or where it is heading....but it is not where I am nor where I am heading. I appreciate some Hebrew in the service, but find it objectionable for a Reform Rabbi to indicate that Hebrew is a "holier" language than English. Basically I believe the split is between those who believe that the Jewish tradition is based on divine revelation and those who do not. If you go with divine revelation I believe you will have difficulty with Reform Judaism, at least as I understand it. Since I do not believe in divine revelation I will have difficulty with a Reform Judaism that is based on the Ten Principles. I do not have a strong objection to the traditional practices that we are now seeing in our Temples. I do, however, have a strong and basic objection to the proposition that somehow these practices are in any sense "holier" than those of Classic Reform.

Ben Greenberg 1/31/99 2:06
Beth Israel, San Diego, California
Reform Judaism has thrived on its ability to change for the needs of the people that adhere to it. In my congregation I have witnessed a return to a lot of the ritual mitzvot, and more Hebrew in services and the use of kippot and tallitot. I think this is a positive change for Reform. Rabbi Levy, to me, was trying to impress on all of us the need to look at the mitzvot more carefully before we throw them away in the basket of 'old and useless,' and maybe try them before we discard them. Whatever you may think of Torah and its authorship, remember those commandments and the belief that God chose the Jews, and the mitzvot are God's commandments to us, has kept the Jewish people alive for milleniums. Also, I read a counter to the Ten Principles by a Rabbi, who sounded a lot like the German Rabbis before the Shoah, about being more accepted, and we must change to fit society. How about Reform Judaism molding society, and not society molding Reform Judaism?

E Faust 1/25/99 21:36
Temple Israel, Dayton,Oh
I have not read the revisions to the 10 Principles since the RJ issue. My reaction was and still is:If the 10 Principles were to be adopted, I would like to form a new branch of Judaism; and I would call It Reform. Marching backward to discarded practice or to spiritual, touching feely rituals is not the way survive.

David Weltman 1/24/99 19:23
Temple Israel, Stamford, CT
While I agree with Rabbi Levy that earlier Reform "platforms" may have rejected meaningful aspects of ritual and practice, overall I found his "10 Principles" misguided at best, regressive and absolutely contrary to what is special and wonderful about Reform at worst. I would add that I am myself very traditional in many of my practices, and yet stand in vigorous opposition to Rabbi Levy's attempt to reinvent Reform according to his own model, and very much to turn back the clock not only on Reform principles but also on Reform process.

Lou Gordon 1/24/99 13:03
Temple Beth El, Boca Raton, Fl.
Classical Reform Judaism as I knew it back in
my days in New York...Temple Emanuel, Temple
Rodelph Shalom, Central Synagogue and Mt.
Neboh, to mention a few, deemphasized the
tallit, kipah and growing usage of Hebrew in
worship as advocated by Rabbi Richard Levy..
Having said that ...I must agree with Reform
Rabbi Robert Selzer, professor of Jewish History
at Hunter College in New York who contends that "WE MUST GUARD AGAINST THE
PITFALLS OF TURNING REFORM JUDAISM
INTO CONSERVATIVE JUDAISM LIFE".

James Ellis 1/23/99 12:56
Westchester Reform, Scarsdale NY
Where are the January comments?

Robyn Kanter 1/23/99 12:03
Sha'are Shalom, Waldorf, MD
I fully support the draft proposal, as do many of the congregants in our shul! I believe this proposal leaves room for all Jews to pray as they feel appropriate, while encouraging spirituality.

Eric Rosen 1/21/99 16:18
Temple Beth Am, Framingham, Ma
Dear Rabbi Levy,
I am disappointed in the change in the sixth article from the first to the fourth version. The reference in the first version to being concerned about where our food comes from is important. For those of us who are vegetarians and who are concerned with animal cruelty, a sentence about Reform Judaism reverence for all life including our environment would be right and would appeal to many young people who share these views. We need to appeal to young people who may leave us because Buddhism is more appealing on this issue. Respectfully submitted Eric Rosen V.P. Temple Beth Am-ERosen 9056@AOL.com

Anonymous 1/17/99 21:11
I find it fascinating how people here lump Orthodox and Conservative together. I belong to a Conservative congregation. Out of 800 familes, maybe 30 keep Kosher and I don't think the Rabbi is shomer Shabbas. We play guitar on Friday (not Saturday -- why I don't know).

What I find scary is how people keep posting in horror of a suggestion that folks practice the religion as though it was disgusting. I always thought Reform Judaism said that. What you are doing by saying that Rabbi Levy's SUGGESTIONS are wrong is as reprehensible as the Orthodox Jews who demean your version of Judaism.

One further note - There was one post that said that Reform Judiasm was a separate religion. If that is so, then all becomes irrelevant, for then there is no reason for Reconstructionists, Orthodox or Conservatives to have any desire to have any part.

Consider what Rabbi Levy wrote. I for one think it is beautiful.

anne silberman 1/17/99 20:27
Temple Emanuel, Birmingham, Al.
I have belonged to my Temple for 61 years; when I attend services now, I feel as though I were in a foreign place. No longer do I read the Union prayer book; my favorite prayers are gone; my familiar music is gone. I object to where we are now in Reform Judaism; if I wanted the "Ten Principles" I would go to a Conservative or Orthodox Temple. I certainly do not want more ritual and observances than we already have!

Steven 1/17/99 18:37
New Jersey
Let me start by saying that I am not a Reform Jew. I belong to a Conservative (very liberal) temple in New Jersey. I am very excited that Rabbi Levy is suggesting that Reform Judaism ought to do something to differentiate itself from the other religions of the world, rather than differentiating itself from Judaism. For right now, I see little difference between reform Judaism and any other gentile religion.

I do not keep the Shabbat, but I keep a kosher home. I have taken the hypocritic oath as I am unkosher out. But, we as a people need to move back to our roots. We need to be Jews. The idiots who separated in 1885 by saying they needed to be respectable, while having honorable ambitions, helped, along with my own branch, destroy our religion.

But, before you enact these beautiful thoughts of Rabbi Levy's, first remove the most moronic of all -- patrilineal descent.

This will not make you Conservative Lite. Conservatism is dying too. It is dying because it is nisht here and nisht there. The children that marry within the religion are those from homes that go to Temple on the Sabbath, that keep kosher, that know what the traditions are.

I remember going to a Bat Mitzvah of a girl whose father was Jewish and mother was Catholic. As I put my yarmulke on, I was told not to bother by members of the Congregation. I was stared at when I stood when the Ark was opened. What is wrong with that! What is wrong with respecting G-d and our religion? Maybe you can come back to Judaism. Maybe we can work together. Maybe we can halt the destruction of the Jewish people by the Jewish people themselves.

Rabbi Levy, if it works, you will be one of the great Rabbis of our time.

Jon M. Levinson 1/17/99 10:58
formerly of Temple Beth-El, Closter, NJ, Lodi, New Jersey
Now I think I have this right:

Let me first give you some background: mid 30s, intermarried, daughter being raised in the Jewish faith.

Now to the nuts and bolts.

I had attended services in the Closter temple all of my life. My grandfather was a founder way back when, my parents were members until they migrated south, and I was a member (for a time). The first rabbi I remember, Rabbi W., never wore robes not a tallis, but wore a kippah. The second rabbi, Rabbi P., who is still there, brought robes and talisim for himself and the chazzan, and a "box-thing" for their heads. We were moving away from "left-wing" Reform and more toward, what my mother called, "liberal Reform". The services included more Hebrew, more traditional practices (Mi Shebearach, Havdalah following Ne'ilah), and the congregation approved. The majority of the men were wearing kippot and tallisim, and we were all happy.

So what happened at this temple, you ask? Instead of being a holy congregation, this temple has turned into a place where the "yuppie" community has decided to come to be Jewish when convenient for them. The Rabbi, in order to stimulate participation of a growing majority that thinks being a Jew means going to shul for the Holy Days and playing softball on the Men's Club team, has to use gimmicks for this group to attend services on a Friday night or Saturday morning. I found myself attending services only on Saturday mornings that had a Bar Mitzvah, because this was the closest to a "traditional" (as I knew growing up) Sabbath service I was going to get.

This past Kol Nidre, I was approached by my father's closest friend in the congregation. He had been going to a shul run by the county's Lubbavitcher's, and he asked me to meet him there for Shacharit the next morning. (The Closter temple has two Shacharit services to acomodate the numbers, we were going to the second service.) Imagine his surprise when I showed up. I arrived early, and spoke with the president of the shul. He told me that those who prayed there came from all different backgrounds, that th machzor had English transations on the opposite page, and that they were growing in size.

While my Hebrew was not up to par with the chazzan, I was able to follow and participate to some extent. I even received an aliyah to open the ark, something I would only receive in Closter if I donated large ammounts of money to the temple. Two seats away from me was a man who isn't even Jewish, and is soon to begin the process of conversion. Why do you suppose he is here instead of a Reform temple?

Is this what I am looking for in Judaism? No. I want to be able to pray with my family beside me and not behind a mechitza. I think that there can be a useful purpose of including English in the worship service. But given the current trend of Reform Judaism, changing 2000 year old prayers to be politically correct (see Avot), same sex marriages (which I oppose), what choices do I have. I almost hope that there is a split in Reform Judaism. However, I do see Rabbi Levy's "Ten Principles" as a breath of fresh air. It does not mandate anything over everyone, it does allow those of us who grew up Reform to hold onto some elements of traditional Judaism. The current left-wing leanings of the movement will do one of two things: 1) Force many Reform Jews into moving toward Conservatism or modern Orthodoxy, or 2) move them right out of Judaism all together.

Don't be so quick to dismiss as "anti-Reform" Rabbi Levy's "Principles", because there may be more of us out here (without computers) than you realize.

Jon M. Levinson 1/17/99 10:56
formerly of Temple Beth-El, Closter, NJ, Lodi, New Jersey
Let me first give you some background: mid 30s, intermarried, daughter being raised in the Jewish faith.

Now to the nuts and bolts.

I had attended services in the Closter temple all of my life. My grandfather was a founder way back when, my parents were members until they migrated south, and I was a member (for a time). The first rabbi I remember, Rabbi W., never wore robes not a tallis, but wore a kippah. The second rabbi, Rabbi P., who is still there, brought robes and talisim for himself and the chazzan, and a "box-thing" for their heads. We were moving away from "left-wing" Reform and more toward, what my mother called, "liberal Reform". The services included more Hebrew, more traditional practices (Mi Shebearach, Havdalah following Ne'ilah), and the congregation approved. The majority of the men were wearing kippot and tallisim, and we were all happy.

So what happened at this temple, you ask? Instead of being a holy congregation, this temple has turned into a place where the "yuppie" community has decided to come to be Jewish when convenient for them. The Rabbi, in order to stimulate participation of a growing majority that thinks being a Jew means going to shul for the Holy Days and playing softball on the Men's Club team, has to use gimmicks for this group to attend services on a Friday night or Saturday morning. I found myself attending services only on Saturday mornings that had a Bar Mitzvah, because this was the closest to a "traditional" (as I knew growing up) Sabbath service I was going to get.

This past Kol Nidre, I was approached by my father's closest friend in the congregation. He had been going to a shul run by the county's Lubbavitcher's, and he asked me to meet him there for Shacharit the next morning. (The Closter temple has two Shacharit services to acomodate the numbers, we were going to the second service.) Imagine his surprise when I showed up. I arrived early, and spoke with the president of the shul. He told me that those who prayed there came from all different backgrounds, that th machzor had English transations on the opposite page, and that they were growing in size.

While my Hebrew was not up to par with the chazzan, I was able to follow and participate to some extent. I even received an aliyah to open the ark, something I would only receive in Closter if I donated large ammounts of money to the temple. Two seats away from me was a man who isn't even Jewish, and is soon to begin the process of conversion. Why do you suppose he is here instead of a Reform temple?

Is this what I am looking for in Judaism? No. I want to be able to pray with my family beside me and not behind a mechitza. I think that there can be a useful purpose of including English in the worship service. But given the current trend of Reform Judaism, changing 2000 year old prayers to be politically correct (see Avot), I see Rabbi Levy's "Ten Principles" as a breath of fresh air. It does not mandate anything over everyone, ut does allow those of us who grew up Reform to hold onto some elements of traditional Judaism. The current left-wing leanings of the movement will do one of two things: 1) Force many Reform Jews into moving toward Conservatism or modern Orthodoxy, or 2) move them right out of Judaism all together.

Don't be so quick to dismiss as "anti-Reform" Rabbi Levy's "Principles", because there may be more of us out here (without computers) than you realize.

Jon M. Levinson 1/17/99 10:53
formerly of Temple Beth-El, Closter, NJ, Lodi, New Jersey
Let me first give you some background: mid 30s, intermarried, daughter being raised in the Jewish faith.

Now to the nuts and bolts.

I had attended services in the Closter temple all of my life. My grandfather was a founder way back when, my parents were members until they migrated south, and I was a member (for a time). The first rabbi I remember, Rabbi W., never wore robes not a tallis, but wore a kippah. The second rabbi, Rabbi P., who is still there, brought robes and talisim for himself and the chazzan, and a "box-thing" for their heads. We were moving away from "left-wing" Reform and more toward, what my mother called, "liberal Reform". The services included more Hebrew, more traditional practices (Mi Shebearach, Havdalah following Ne'ilah), and the congregation approved. The majority of the men were wearing kippot and tallisim, and we were all happy.

So what happened at this temple, you ask? Instead of being a holy congregation, this temple has turned into a place where the "yuppie" community has decided to come to be Jewish when convenient for them. The Rabbi, in order to stimulate participation of a growing majority that thinks being a Jew means going to shul for the Holy Days and playing softball on the Men's Club team, has to use gimmicks for this group to attend services on a Friday night or Saturday morning. I found myself attending services only on Saturday mornings that had a Bar Mitzvah, because this was the closest to a "traditional" (as I knew growing up) Sabbath service I was going to get.

This past Kol Nidre, I was approached by my father's closest friend in the congregation. He had been going to a shul run by the county's Lubbavitcher's, and he asked me to meet him there for Shacharit the next morning. (The Closter temple has two Shacharit services to acomodate the numbers, we were going to the second service.) Imagine his surprise when I showed up. I arrived early, and spoke with the president of the shul. He told me that those who prayed there came from all different backgrounds, that th machzor had English transations on the opposite page, and that they were growing in size.

While my Hebrew was not up to par with the chazzan, I was able to follow and participate to some extent. I even received an aliyah to open the ark, something I would only receive in Closter if I donated large ammounts of money to the temple. Two seats away from me was a man who isn't even Jewish, and is soon to begin the process of conversion.

Is this what I am looking for in Judaism? No. I want to be able to pray with my family beside me and not behind a mechitza. I think that there can be a useful purpose of including English in the worship service. But given the current trend of Reform Judaism, changing 2000 year old prayers to be politically correct (see Avot), I see Rabbi Levy's "Ten Principles" as a breath of fresh air. It does not mandate anything over everyone, ut does allow those of us who grew up Reform to hold onto some elements of traditional Judaism. The current left-wing leanings of the movement will do one of two things: 1) Force many Reform Jews into moving toward Conservatism or modern Orthodoxy, or 2) move them right out of Judaism all together.

Don't be so quick to dismiss as "anti-Reform" Rabbi Levy's "Principles", because there may be more of us out here (without computers) than you realize.

Howard Silver 1/17/99 0:40
I have not been to Temple in 20 years, for in 1968 a personal failing of my Rabbi turned me away from Judaism. I knew it was wrong at the time to allow the failings of a man to so influence me, but the personal pain and family issues he brought were not easily healed. Instead, I married (out of faith against his threats and warnings) and raised a family, with intellect and a formless concept of God. My children are wonderful, but I have failed them for not supplying a more formal spiritual education. Bolstered by stories of my own Sunday school and Temple experiences, my two daughters and I attended a Friday night sabbath service as I did in my youth (and I chose these words - Friday night sabbath service - specifically).

I thought I had made a mistake, wondered into a Conservative Synagogue instead of a Reformed Temple. Looking around, I returned to the entrance to cover my head unlike the ways of the western world and my youth. But I would respect the traditions of this Temple - for that is not a major change. I saw many in the congregation rejoice in their "Jewishness" which is a great thing. But I saw little of the principles which I was confirmed to. Instead of the prayers and Torah reading in Hebrew, I would estimate that 805-85% of the servbice was Hebrew. I remember the teasing in school from Orthodox and Conservative friends - that as a reform Jew, I went to church and was not a Jew. They would rejoice in this new way. I am saddened by the loss. Has the reform movement returned to the conservative's doctrine?

Better stated than I can is the text of THIS IS NOT THE WAY by Robert Seltzer. I am hopeful that many will note his difficulties in the roots of the reform movement vs the proposed continuation of a return to the traditional approach with the even more conservative principles, and recognize the old way that has moved to Conservative light. Let those congregations that wish that approach move to Conservatism. I hope our zeal of "Jewishness" does not destroy our reformed and open approach.

Some would say all Jews yearn for the ghetto of their strangeness. I am an American desiring the continuation of that reformed movement committed to western culture and the adaptation of Judiasm to this modern world.

Gabriel Lampert 1/14/99 17:03
Temple Beth El, Las Cruces New Mexico
(let me try this again....) Orthodoxy has made a
terrible moral and tactical error: It throws away
large numbers of Jews who aren't Jewish enough for
them -- gays, women, intermarrieds, children by
patrilineal descent,... This not only harms those
who have been cast out or dismissed, but it also
weakens the Jewish People generally, something we
cannot afford to do.

The Reform movement is in danger of making a different error, also terrible, also both tactical
and moral. By casting out ritual, we both lose
our contact with the generations whose moral leadership we want to sustain, and also assimilate
ourselves so much that there is hardly a reason for a young Jew to remain Jewish -- if we are not
really different from everybody else, why should
I (or anyone else) choose a path that is still
socially difficult?

The goal of modernity that so influenced the Reform movement in previous decades is now not
so appealing. We are as likely to lose children
to hyper-religious cults as we are to lose them to
simple non-affiliation. If indeed we wish to be
abreast of the developments coming in the 21st
century, it seems clear we will have to embrace
some of the same customs that were considered
offensive a century ago.

Gabriel Lampert 1/14/99 16:54
Temple Beth El, Las Cruces New Mexico
Orthodoxy has made a terrible moral and tactical

1/14/99 14:39
I have reviewed the Ten Principles for Reform Judaism (4th Revision) and still find parts of it particularly offensive, i.e. it still smells of an attempt to revert Reform more and more to Orthodoxy in its beliefs. With a bit of editing, this compliant which is shared by the great majority of your congregants who have responded via the internet, can be avoided with a minor bit of editing to remove the offensive parts.

For instance, Who are we reform Jews? should be:
1. We are Seekers of God
2. (no change ) We Are Open to Ongoing Revelation in Every Age
3. We Seek to Help Repair the World
4. No change
5. No change
6. No change
7. We Still Reach Out to Every Jew
8. We Seek to Transform the State of Isreal
9. We Are Heirs to a Unique Tongue
10 No change.

Many Reform Jews do no accept the premise of the Revelation. This is an Orthodox belief, not shared by many in the Reform Movement. Therefor I suggest that you remove the word Revelation from the first paragraph UNDER GOD to something more acceptable to the congregants. in the second sentance, remove "Through these stories" and insert" As Reform Jews,". In the last sentances of that paragraph substitute "our" for "traditional".

Under Second.... , in the second line, change "truths of Torah" to "truth", and strike "our own time.....through People" appearing in the fifth line and replace it with "others" Strike the sentance beginning "Such responses...." beginning in the sixth line and in the next sentance in the seventh line, change the beginning to "We seek" instead of We want".
Third: in the third line, strike "the Torah" and add"s of our heritage" to the worrd "teach". In the last sentance of that paragraph strike "Mindful of our own redemption from Egypt," and start the sentance with "We".

Fourth, In the first sentance strike " study Torah in the widest biblical" and in the next line insert after "texts" the phrase "of our heritage".

In the next sentance insert ", each in his or her way, after "We aspire". and in the next sentance insert " may chose to" after "Some of us".

Fifth in the first sentance strike "the culmination of Creation" and instead of "commit ourselves" insert will seek, each in our own way,".

Strike the last sentance of that paragraph beginning "Shabbat also liberates....".

The next paragraph beginning "We also commit ourselves" smells more of Rabbinic edict than anything that can be realistically expected in this day and age and particularly in this country. Thus it is more appropriate to replace "commit ourselves" with "will strive" or "will seek".

Sixth. Strike the second sentance in its entirety. In the third sentance insert "choose to" after "We may" ; strike "the foods" and insert "any type of food that we choose" and pluralize "match". Also insert "chose to" before "cover our challah" and "cover our heads". Finally strike "to Torah" from the last sentance of Sixth.

Seventh. Revise or eliminate the first sentance of the second paragraph and liminate the first phrase of the second sentance. The Rabbis are probably more concerned with the consequences of successful integration than the congregants. It is because of this concern that they are personnaly responsible for losing our young people as future congregants and possibly future Jews by refusing to marry tem if they are marrying someone of a different faith. They spend years teaching that everyone is the same, and toleration, but by their actions they themselves are intolerant.
In the forth line of that paragraph after "reform Judaism" strike "has opened" and insert "shall continually seek to open".

Eighth. Insert "In regard to Isreal," as the introductory phrase of the sentance now beginning "We wish".

Ninth. We are heirs to a "Special" or "Unique" tongue. Hebrew is a language, just like Aramic or English. It is a travesty and a sin to attempt to make it anything more. Thus in the first sentance, strike "a particular measure of kedusah" and replace it with "special qualities". Strike the last two sentances, and in the sentance beginning "Hebrew connects us", change "are" to "may be".

Please understand that every Reform Jew that I have spoken to and "many" is accurate agree with me that Hebrew is not a Holy Tongue or language. it may, as my Rabbi says, be used in a holy context, but so can any other language. James H. Ellis, Westchester Reform Temple, Scarsdale< New York

Sheila Manalo 1/13/99 13:10
Congregation Sh'ar Zahav, San Francisco
I'm in a bit of unique position because I am currently undergoing conversion under Reform auspices--hence I don't have the history that many of you have. I have read the 10 Principles and really haven't come to any conclusions--just some comments.

When I was searching for a shul to join, I was a bit apprehensive about "protestantized" reform services would be. I was pleasantly surprised that my congregation was both traditional, yet accessible at the same time during services. Having been raised as a post Vatican II catholic, I am very comfortable with ritual and find that it was something that enriched my spirituality and relationship with the Divine.

Like some people who've commented previously, I think it's unfair to equate a desire or renewed commitment to ritual observance with political or social conservatism. I prefer to think that Reform movement offers me option of being as "observant" as I wish to be--as opposed to the traditional "minimalist" view of reform judaism.

As a person of color, woman and bisexual I think I would have problems feeling at home or welcome in Judaism within the Conversative and Orthodox communities. Yet, I feel I can be all these things and still celebrate Shabbat, have a meuzzot on my door way and wear a Tallit and kippot during morning services.

Just my two cents...

1/12/99 17:49

Patricia Munro 1/11/99 15:17
Beth Emek, Livermore, CA
I've read all the platforms and much of the online commentary. I find it interesting that the contrast here is, by and large, between the Pittsburgh Platform and the Ten Principles. In fact, it looks to me as though the Pittsburgh Platform was challenged or replaced by the Columbus, which differs in many respects (for example, the language used to describe God.) If we are still using the Pittsburgh Platform, after three additional Platforms have been incorporated, then what difference will the "Ten Principles" make? They will simply be forgotten, as apparently the others have been.
I hope this is not the case. The Pittsburgh Platform is not representative of the Reform Judaism I practice. In fact, it exemplifies the worst stereotypes of Reform Judaism; it is as rigid in its rejection of ritual and non-rational belief as Orthodoxy is in insisting upon it.
The Reform Judaism I find in my congregation and the larger Bay Area encourages, but does not insist. Richard Levy's Ten Principles do not insist, they encourage knowledge. I thought that a defining feature of Reform Jew was "informed choice." So how can we have choice without knowledge? And how can we condemn others' observances? As a Reform Jew, my choices could make me indistinguishable (on the surface) from an Orthodox Jew. But, because I believe in the plurality of practice for all Jews, I will never be Orthodox. Nor do I want to belong to a Conservative congregation, just because I enjoy praying in Hebrew. I find those comments which suggest that those of us who choose to be more observant should go find a Conservative congregation to be reminiscent of the "America, Love it or Leave it" bumperstickers of past decades.
Rather, we Reform Jews have an obligation to know the range of Jewish observance, to condemn none of it, and to practice what we choose knowledgeably.

Stu Lieberman 1/11/99 12:58
To Rabbi Richard Levy,

Imagine a Reform rabbi who when asked states that he does not know where the Birchat Hamazon should be recited. Imagine a Reform Congregation Ritual Practises Committee that states that if the Bar/Bat Mitzvah family (who is having a Kiddush Luncheon) does not want the Birchat Hamazon to be recited after their sponsored Luncheon; then all person who wish to sing it must LEAVE THE ROOM.

I fully agree with your sentiment in your latest article. I cannot, however remain a member of a Refrom Congregation that acts as shown above. Would you? I can furnish you with signed copies of the letters should you desire them But, I ask, what good would it do?

Stu Lieberman

Stefan Silverston 1/11/99 2:04
Temple Emmanuel of Tempe, Chandler, AZ
Ritual and observance can help sustain religion by reminding people what the religion is about. But they should not be the main focus. Ethics, morality, and service to God and humanity should be. Reform Judaism has kept the right perspective, up till now.

Excess ritualism is a cop-out. It tends to let things like head-gear and diet replace righteousness in the practice of religion. Fussing over yarmulkes is irrelevant, if not obscene, in the face of the great questions facing us.

Let's keep Reform Reform.

Irving Krasnopoler 1/8/99 21:13
RODEF SHALOM, Pittsburgh Pa 15201
Very divisive.
irkst+@PITT.EDU

Ralph J. Stern 1/7/99 21:16
Temple Sinai, Denver, CO
As we all know, Reform Judaism is a non-halachic movement which provides opportunities for exploration of ever changing modes of worship. The operative term is 'from an informed perspective'.

It is important that those who are against the present movement towards the addition of more traditional worship and personal practice look at the current trends in our country. We are not unique in our search for more rather than less. This is a tendency that crosses religious lines! We are also living in times when people are searching for more spirituality. What better place to find this than in our own roots! All to often, Jews search for their spirituality by mimicking the practices of others. We are all autonomous in our selection of what traditions to inculcate into our own lives but why not broaden the possibilities.

As to those opposed to more Hebrew because of their lack of literacy in Hebrew, may I offer a suggestion. Go and learn. In a world that constantly grows smaller, aren't we lucky to have a common language in which we can worship and learn together with Jews from all over the world. Let's not look for the instant gratification that is so rampant these days. Instead we should spend the time needed to enjoy our services in our own language.

Ralph J. Stern 1/7/99 20:51
Temple Sinai, Denver, CO

Philadelphia 1/6/99 20:49
I applaud Rabbi Levy's principles. both in my synagogue, and from what i have seen in recent studies, the Reform movement is not perpetuating itself.
Something drastic has to be done and this is a great start.
Steve Kummings

Barby Cohen 1/6/99 19:16
Temple B'nai Torah, Greater Seattle WA
I grew up in a classic Reform community in
Cincinnati. I have been very involved in two
Reform temples in my adulthood, including being
President of B'nai Torah for two years. I think
that there is a reason why Judaism has three
branches and I think that if Rabbi Levy feels so
strongly about expanding ritual in his daily life,
he should join the Conservative or Orthodox
movements. I think that individual Rabbis and
Cantors should continue to encourage discussion
and dialogue about spirituality and holiness in
our lives, but I believe very very strongly that
how we as individuals approach those difficult
issues should be left to each of us to explore and
incorporate into our lives in

Reid Heller 1/4/99 19:21
Temple emanu-El , Dallas, Texas
I am a life long Reform Jew and I applaud the principles. Since the time of Abraham Geiger, Reform Judaism has too often found itself in the role of 'rejectionist Judaism'. Rather than creatively engaging the tradition, there is a tendency to see in Reform an ideology that has 'superseded' it. Phrases like "Progressive Revelation" or "Progressive Judaism" are too easily confused with a mindless rejection of the past, promoting anti-traditional prejudica and undermining the liberal spirit which gave birth to Reform. Rabbi Levy's principles (and the Maimi Platform, too), identify Reform with a genuinely liberal position, one which balances all tastes and inclinations, and can finally be said to reflect Franz Rosenzweig's Jewish credo:
Nothing Jewish is alien to me.
Generations to come will look back on these principles as a defining moment for liberal Judaism. They are beacon to the future.

A. M. Richmond 1/3/99 8:55
Temple Beth Zion, Buffalo, NY
My first concern was that, with the diminishing amount of time between each successive "platform statement" we are devaluing the process. Then I considered the enduring validity of the true "platform statements" - the Pentateuch, the 10 Commandments, and decided that it is fine for each new generation of Reform Jews to reinvent its own definition.
Generally, I have no arguments with Rabbi Levy's proposals. I have been looking around this website for the full texts of the prior platforms, and haven't found them yet, so I can't compare. But I like the direction of these proposals, I appreciate the emphases on diversity, on refocusing on the spiritual, and on tikkun olam.
I have two concerns: First, I believe we cannot emphasize enough the importance of "strengthening an indigenous Progressive Judaism" in Israel. To my mind, the current ultra-conservative religious dominance of Israeli life, even more than the weapons of Israel's enemies, is the greatest threat to the survival of Israel as a "Jewish Homeland." As a convert to Judaism who converted with a Reform Rabbi, I plan neither to visit to to send my children to visit Israel unless their validity as Jews is unquestioned and unless we have the ability to practice OUR religion in that country with the same degree of freedom and respect that we practice it here.
My second concern is smaller. One of the mitzvot Rabbi Levy lists in his 6th principle is "mikvah . . for periodic experiences of purification." My conversion entailed a mikvah. For me it was an anachronistic ritual that nonetheless had meaning. As a convert from a Christian religion, it reminded me of the sources of baptism, and also evoked a sense of washing away my baptism. My concern is with the use of Mikvah for "periodic purification." Reading tales of the hasidim and other stories of medieval European Jewry has given me a sense that men use the mikvah as a preliminary for Shabbat preparation - and for them the mikvah may have validity. But for women, the use of the mikvah evokes the notion of our "periodic" ritual impurity, one of the components of traditional Judaism that most devalues women, and that barred us from full participation in ritual life.
Unless we build Reform mikvahs - a luxury that most cities cannot afford - the only mikvahs available are run by people for whom use of the mikvah by a woman in certain phases of her cycle would be horribly offensive. Thus, we would be barred from using the mikvah for approximately two weeks every month. Identifying a mitzvah that, by its very definition precludes half of all adult women at any given time is utterly contrary to the lofty goals of the 10th principle - and one of the fundamental tenets of the Reform movement.
If people want to go to the mikvah for "periodic ritual purification" that's fine with me. Just please don't list it as an example of a goal for the movement.

Irwin Eisinger 1/1/99 23:30
Rancho Santa Fe, CA
Rabbi Levy's "Ten Principles" , if adopted, will cause many jews who already believe the reform movement has become too conservative, to just give up and leave the movement. I suspect that this is one of the Rabbi's goals.

Back to Winter 1998

Back to UAHC home page