Reform Judaism

A Centenary Perspective

Adopted at San Francisco, 1976

Scanned (and uncorrected) from text provided by Ms. Emily Grotta, director of communications for the Union of American Hebrew Congregations

The Central Conference of American Rabbis has on special occasions described the spiritual state of Reform Judaism. The centenaries of the founding of the Union of American Hebrew Congregations and the Hebrew Union College-Jewish Institute of Religion seem an appropriate time for another such effort. We therefore record our sense of the unity of our movement today.

One Hundred Years: What We Have Taught

We celebrate the role of Reform Judaism in North America, the growth of our movement on this free ground, the great contributions of our membership to the dreams and achievements of this society. We also feel great satisfaction at how much of our pioneering conception of Judaism has been accepted by the Household of Israel. It now seems self- evident to most Jews: that our tradition should interact with modern culture; that its forms ought to reflect a contemporary esthetic; that its scholarship needs to be conducted by modern, critical methods; and that change has been and must continue to be a fundamental reality in Jewish life. Moreover, though some still disagree, substantial numbers have also accepted our teachings: that the ethics of universalism implicit in traditional Judaism must be an explicit part of our Jewish duty; that women have full rights to practice Judaism; and that Jewish obligation begins with the informed will of every individual. Most modern Jews, within their various religious movements, are embracing Reform Jewish perspectives. We see this past century as having confirmed the essential wisdom of our movement.

One Hundred Years: What We Have Learned

Obviously, much else has changed in the past century. We continue to probe the extraordinary events of the past generation, seeking to understand their meaning and to incorporate their significance in our lives. The Holocaust shattered our easy optimism about humanity and its inevitable progress. The State of Israel, through its many accomplishments, raised our sense of the Jews as a people to new heights of aspiration and devotion. The widespread threats to freedom, the problems inherent in the explosion of new knowledge and of ever more powerful technologies, and the spiritual emptiness of much of Western culture have taught us to be less dependent on the values of our society and to reassert what remains perenially valid in Judaism's teaching. We have learned that the survival of the Jewish people is of highest priority and that in carrying out our Jewish responsibilities we help move humanity toward its messianic fulfillment.

Diversity Within Unity, the Hallmark of Reform

Reform Jews respond to change in various ways according to the Reform principle of the autonomy of the individual. However, Reform Judaism does more than tolerate diversity; it engenders it. In our uncertain historical situation we must expect to have far greater diversity than previous generations knew. How we shall live with diversity without stifling dissent and withou paralyzing our ability to take positive action will test ou character and our principles. We stand open to any position thoughtfully and conscientiously advocated in the spirit of Reform Jewish belief. While we may differ in our interpretation and application of the ideas enunciated here, we accept such differences as precious and see in them Judaism's best hope for confronting whatever the future holds for us. Yet in all our diversity we perceive a certain unity and we shall not allow our differences in some particulars to obscure what binds us together.

  1. God -- The affirmation of God has always been essential to our people's will to survive. In our struggle through the centuries to preserve our faith we have experienced and conceived of God in many ways. The trials of our own time and the challenges of modern culture have made steady belief and clear understanding difficult for some. Nevertheless, we ground our lives, personally and communally, on God's reality and remain open to new experiences and conceptions of the Divine. Amid the mystery we call life, we affirm that human beings, created in God's image, share in God's eternality despite the mystery we call death.

  2. The People Israel -- The Jewish people and Judaism defy precise definition because both are in the process of becoming. Jews, by birth or conversion, constitute an uncommon union of faith and peoplehood. Born as Hebrews in the ancient Near East, we are bound together like all ethnic groups by language, land, history, culture, and institutions. But the people of Israel is unique because of its involvement with God and its resulting perception of the human condition. Throughout our long history our people has been inseparable from its religion with its messianic hope that humanity will be redeemed.

  3. Torah -- Torah results from the relationship between God and the Jewish people. The records of our earliest confrontations are uniquely important to us. Lawgivers and prophets, historians and poets gave us a heritage whose study is a religious imperative and whose practice is our chief means to holiness. Rabbis and teachers, philosophers and mystics, gifted Jews in every age amplified the Torah tradition. For millennia, the creation of Torah has not ceased and Jewish creativity in our time is adding to the chain of tradition.

  4. Our Religious Obligations: Religious Practice -- Judaism emphasizes action rather than creed as the primary expression of a religious life, the means by which we strive to achieve universal justice and peace. Reform Judaism shares this emphasis on duty and obligation. Our founders stressed that the Jew's ethical responsibilities, personal and social, are enjoined by God. The past century has taught us that the claims made upon us may begin with our ethical obligations but they extend to many other aspects of Jewish living, including: creating a Jewish home centered on family devotion: lifelong study; private prayer and public worship; daily religious observance; keeping the Sabbath and the holy days: celebrating the major events of life; involvement with the synagogues and community; and other activities which promote the survival of the Jewish people and enhance its existence. Within each area of Jewish observance Reform Jews are called upon to confront the claims of Jewish tradition, however differently perceived, and to exercise their individual autonomy, choosing and creating on the basis of commitment and knowledge.

  5. Our Obligations: The State of Israel and the Diaspora -- We are privileged to live in an extraordinary time, one in which a third Jewish commonwealth has been established in our people's ancient homeland. We are bound to that land and to the newly reborn State of Israel by innumerable religious and ethnic ties. We have been enriched by its culture and ennobled by its indomitable spirit. We see it providing unique opportunities for Jewish self-expression. We have both a stake and a responsibility in building the State of Israel, assuring its security, and defining its Jewish character. We encourage aliyah for those who wish to find maximum personal fulfillment in the cause of Zion. We demand that Reform Judaism be unconditionally legitimized in the State of Israel.

    At the same time that we consider the State of Israel vital to the welfare of Judaism everywhere, we reaffirm the mandate of our tradition to create strong Jewish communities wherever we live. A genuine Jewish life is possible in any land, each community developing its own particular character and determining its Jewish responsibilities. The foundation of Jewish community life is the synagogue. It leads us beyond itself to cooperate with other Jews, to share their concerns, and to assume leadership in communal affairs. We are therefore committed to the full democratization of the jewish community and to its hallowing in terms of Jewish values.

    The State of Israel and the Diaspora, in fruitful dialogue, can show how a people transcends nationalism even as it affirms it, thereby setting an exampic for humanity which remains largely concerned with dangerously parochial goals.

  6. Our Obligations: Survival and Service -- Early Reform Jews, newly admitted to general society and seeing in this the evidence of a growing universalism, regularly spoke of Jewish purpose in terms of Jewry's service to humanity. In recent years we have become freshly conscious of the virtues of pluralism and the values of particularism. The Jewish people in its unique way of life validates its own worth while working toward the fulfillment of its messianic expectations.

    Until the recent past our obligations to the Jewish people and to all humanity seemed congruent. At times now these two imperatives appear to conflict. We know of no simple way to resolve such tensions. We must, however, confront them without abandoning either of our commitments. A universal concern for humanity unaccompanied by a devotion to our particular people is self-destructive; a passion for our people without involvement in humankind contradicts what the prophets have meant to us. Judaism calls us simultaneously to universal and particular obligations.

Hope: Our Jewish Obligation

Previous generations of Reform Jews had unbound confidence in humanity's potential for good. We have lived through terrible tragedy and been compelled to reappropriate our tradition's realism about the human capacity for evil. Yet our people has always refused to despair. The survivors of the Holocaust, being granted life, seized it, nurtured it, and, rising above catastrophe, showed humankind that the human spirit is indomitable. The State of Israel, established and maintained by the Jewish will to live, demonstrates what a united people can accomplish in history. The existence of the Jew is an argument against despair; Jewish survival is warrant for human hope.

We remain God's witness that history is not meaningless. We affirm that with God's help people are not powerless to affect their destiny. We dedicate ourselves, as did the generations of Jews who went before us, to work and wait for that day when "They shall not hurt or destroy in all My holy mountain for the earth shall be full of the knowledge of the Lord as the waters cover the sea."