WHAT JUDAISM OFFERS FOR YOU: A Reform Perspective
by David Belin

Albert Einstein once said that he was sorry to be born a Jew because he was thus denied the opportunity and personal satisfaction of independently choosing Judaism. Today, in our free and open society, Judaism is in a sense a matter of choice for everyone-both those who have been born Jews as well as those individuals who have not been raised in the Jewish tradition. Each year thousands enter the Jewish community through study and a formal ceremony known as conversion.

No booklet-indeed, no book-can fully explain all that Judaism offers to help individuals reach their full potential and become happier and more fulfilled human beings. But for those who desire a brief glimpse into the wonders of Judaism-born Jews, Jews by choice, non-Jews who are interdating or have married Jews, children of intermarried families, and people who have no direct contact with the Jewish community but seek to explore it-this booklet gives a brief introduction to Judaism from a modern Reform Jewish perspective. If what you read appeals to you, hopefully you will want to enlarge your understanding and learn more about how special, how unique, Judaism is-how Judaism can help people best fulfill their hopes, dreams and aspirations-how being part of the wonderful heritage, culture, and religious philosophy of Judaism can make life more meaningful for you and for those you love.

Judaism originated and represents the purest form of belief in one God-with no other divinity to be worshipped. Its origins go back 4,000 years when Abraham and Sarah chose to become the first Jews. In a remarkable chain of continuity, for forty centuries Judaism has remained steadfast in its central theological belief that only God is God, that God is one. That theme is so powerful, so compelling, that it has enabled Judaism to do what no other people in the history of the world have been able to do-survive as a creative people, faithful to their beliefs, despite the absence of a national homeland for more than two thousand years. That survival is all the more remarkable because it has occurred in the face of some of the cruelest oppression in recorded history-much of it, ironically, in the name of religion.

Judaism gave birth to two other major monotheistic religions: Christianity and Islam. Christianity added to the supreme divinity of a single God the divinity of a man-Jesus. This is in sharp contrast to the pure monotheism of Judaism where no individual in Jewish history-not even Moses-was thought of as someone to be worshipped.

Within the Jewish religion, there are three major branches- Conservative, Orthodox, and Reform Judaism (which in other continents is sometimes called Progressive Judaism) and there is a smaller fourth branch known as Reconstructionist. Some people think of Reform Judaism as a movement that is relatively new-an outgrowth of the emancipation of Jews in Europe in the 19th Century. But in fact, the roots of Reform Judaism go back more than 2,000 years to the greatest reform in Jewish history-the dramatic change of Judaism from a priest-dominated religion of written law into a religion of both written and oral law where the priest was replaced by a scholarly teacher called the rabbi. That change was a forerunner of other major changes that have enabled Judaism to survive until the present day.

All branches of Judaism are the product and the beneficiary of change, and within each there are variations. However, there are also many constants, the most important being the belief, as Jews have proclaimed for four thousand years, that only God is God and there is none else.

Today, there is a broad spectrum of ways in which Jews perceive God, ranging from the belief of some who look upon God in very personal terms to those who think of God as an infinite force of creation or an infinite force for good. Some Jews even question the existence of God. Yet, all feel a part of a culture and a tradition that goes back for thousands of years-a tradition that speaks of God’s Biblical covenant with the Jewish people and the mission of the Jewish people, in the words of Isaiah, to be a “light to the nations that My salvation may reach to the ends of the earth.”

Inherent in this tradition is the optimistic belief that people and society are perfectible-the concept of “Tikkum Ha-Olam.” This belief is an integral part of the wonderful heritage of Judaism and is a central element of Jewish theology that emphasizes the link between belief and action. It has never been more important to humanity than it is today, when the problems of our society are becoming increasingly complex, that this tradition continue.

Judaism is not only a religion, but also a culture and a community of people bonded together by shared values and a feeling of Jewish identity-what some call a “peoplehood.” Its gates are open to all, including those not born Jewish.

The pages that follow offer a brief glimpse of what can be in store for you, how Judaism can enrich your life and, indeed, enrich the lives of every woman, man and child.

THE UNIVERSALISM OF JUDAISM AND PERSONAL FREEDOM

The unique Jewish perspective of universalism is one of its main differences with other major religions. For instance, Jews have never looked upon Christians or Moslems as “infidels.” In contrast to the doctrine of traditional Christianity that one must believe in Jesus in order to be saved, Judaism teaches that one does not have to be Jewish in order to gain whatever rewards there are after death. Rather, Judaism’s central criterion has been the goodness of the life that one leads-the deeds and actions that each individual performs. The “gates of heaven” are open to all, regardless of religious belief.

As Judaism has developed, its emphasis on actions in this world, rather than afterlife, has become even stronger. This central theme of Jewish tradition is one of the principal reasons Jews have been in the forefront of the quest for a democratic society with freedom and justice for everyone.

It is no mere happenstance that disproportionately large numbers of Jews have been in the vanguard of battles to uphold freedom of speech, freedom of religion, freedom of the press, and equal protection of the law. It is no accident that Jews have joined with blacks in the forefront of the battle for civil rights, not only in the United States but in other countries as well, including South Africa. The central political issues affecting women today offer some of the best examples of the uniqueness of Judaism. Jews have been leaders in the battle for equal rights for women, and there is overwhelming Jewish support for the Equal Rights Amendment. In the debate between those who would deny a woman the right to have an abortion and those who believe that a woman should have the freedom to choose, the great majority of Jews-regardless of their own personal feelings about abortion-believe that every woman should have the right to choose, guided by her own conscience and religious beliefs.

Consequently, in contrast to the strong support that some religious groups have given to the anti-abortion movement, there is virtually no support from the Reform movement or, for that matter, from the Conservative movement. Among Orthodox Jews 00% to 15% of all North American Jews), there is some support for the anti-abortion movement, but there are many Orthodox Jews who favor freedom of choice.

The belief in individual freedom is deeply rooted in Jewish history which, in part, is a chronology of a people’s fight for personal freedom. The Biblical story of the Exodus, retold each year during the Jewish festival of Passover, is the oldest continuous celebration of freedom in recorded history. The well-known story of Passover recounts the enslavement of the Jewish people by the cruel tyrannical Egyptian Pharaoh and their liberation through the leadership of Moses.

Passover not only inculcates in every Jewish woman, man and child the love of individual freedom and the responsibility of every person to ensure freedom for all, but it also exemplifies one of the most important and unique aspects of Judaism: The central role of the family and the home in the observance of Jewish holidays.

THE CENTRALITY OF THE FAMILY AND THE HOME IN JUDAISM

In the pressure-packed society of the 1990s, when one wants to get away from it all and have a “very special” evening, a candlelight dinner is often the first choice. The combination of a leisurely meal with warm conversation and the sharing of ideas and feelings combine to create a special ambiance.

Judaism offers an opportunity to share this special ambiance every Friday evening at home, with the celebration of the Sabbath (in Hebrew, “Shabbat”) -one of the greatest gifts of Judaism to civilization.  The Sabbath begins at sundown and continues until sundown on Saturday. As the Friday night candles are lit, the recitation of the lovely blessing forges a meaningful spiritual and emotional link with generations past. “Blessed is our Eternal God, Ruler of the Universe, who hallows us with Mitzvot and has commanded us to kindle the lights of Shabbat.”

(“Mitzvot” are good deeds that individuals perform, and the blessing is a vivid example of the Jewish emphasis on the importance of actions in our daily lives. “Mitzvot” also can mean divinely commanded acts.)

A cup of wine, the symbol of joy, is then raised and someone says (or sometimes chants) the “Kiddush”-a traditional blessing which ends with the prayer, “Blessed is our Eternal God, Ruler of the Universe, who creates the fruit of the vine.” Everyone at the table (often including children) drinks from small cups of wine. Then, before partaking of the meal, all join together in the age-old Jewish “Hamotzi” prayer over bread-the symbol of life: Blessed is our Eternal God, Ruler of the Universe, who brings forth bread from the earth.

Even though one may not literally believe there is a God who commands that the Sabbath lights be lit, or who creates the fruit of the vine, or who brings forth bread from the earth, the repetition of these words helps create the specialness of the evening-what some call creating sacred time.” They are words that have been recited every Friday night, generation after generation, in a tradition that goes back thousands of years. They are part of a spiritual atmosphere that enriches the lives of everyone present-of every Jew throughout the world who participates in the Friday night Shabbat blessings and meal in the home.

The celebration of Judaism in the home reinforces strong bonds of mutual love and affection between couples, among members of families, and between close friends. Most Jews who grew up in families where there was a regular celebration of the Shabbat have warm memories and a keen appreciation of how much Judaism can add to one’s life. Those Jews who did not share this experience when they were young have the opportunity to begin creating these memories for themselves and their families.

The home also plays a central role in the celebration of many Jewish holidays, engendering warm feelings among families and friends. The Passover Seder is probably the most beloved. The story of the Exodus from Egypt is read from a book caIled the “Hagaddah,” usuaIly with each person at the table reading portions of the story. There are traditional highlights, one of the most endearing being the “Four Questions” which are asked by the youngest child present,’ beginning with the first question: “Why is this night different from all other nights?”

As the Passover story is related in response to the four questions, the service in the home is enriched by the feeling of being part of a chain of tradition, by the singing of melodic songs, and by the Passover meal itself. Unleavened bread, “matzah,” reminds everyone of the haste in which Jews fled to freedom with no time to allow bread to rise. Bitter herbs symbolize the bitterness of slavery. As the Hagaddah is read, there is a natural empathy that develops for the Jews who were enslaved and for all people who today live without freedom. Everyone shares in the jubilation of the happy ending where the Jews ultimately gained their freedom and the Seder provides a moving and bonding experience that enhances the lives of all who come together for this special evening.

The home and family are also integrally involved in the celebration of the Jewish High Holy Days-Rosh Hashanah and Yom Kippur-the Jewish New Year and the Day of Atonement. The celebration of these holidays (like the Sabbath) actually begins on the evening before the official day, and there are family meals before the evening synagogue service at both Rosh Hashanah and Yom Kippur. Apples and honey are often served to symbolize the hope that the coming year will be a sweet one.

Yom Kippur is a traditional day of self-examination, personal confession, repentance and fasting. It is a time to review the past year-where we succeeded, where we failed, where we could have done better, and how we might actually do better in the coming year. The synagogue services are the central part of the observance of both Rosh Hashanah and Yom Kippur, but the meal before the evening service and the break-the-fast dinner following sundown on Yom Kippur day add in a very meaningful way to the observance of the holiday and also help engender a renewed bonding of family and friends.

The eight-day festival of Hanukkah is primarily celebrated in the home. It occurs in December (on different days each year because Jewish holidays follow a lunar calendar), and commemorates the liberation of Israel from Syrian rule by the Maccabees more than two thousand years ago. Other Jewish holidays occur throughout the year, and to all of these can be added (outside of Israel) secular holidays, such as Thanksgiving and the Fourth of July in the United States. For Jews, it is the best of both worlds.

Many Jewish holidays and home celebrations involve special foods, which add to the tradition. Matzah, of course, is part and parcel of the celebration of Passover. Potato pancakes-“Iatkes” are eaten at Hanukkah; “Hamentashen”- rolls with sweet poppy seed or fruit fillings-are eaten during Purim, which commemorates the triumph of Queen Esther and Mordecai over the despot, Haman, who sought to destroy the Jews. Special bread-“ChaIlah”-is served at the Shabbat dinner and also during holiday meals. And, of course, there is the proverbial chicken soup-Friday nights, holidays, and on other special occasions.

Social scientists increasingly focus on the bonding of family as a key factor in the growth and development of positive relationships among people and in the development of important values such as morality, empathy, compassion, and justice. The strengthening of the family and the reinforcement of these values thus have both religious and societal significance, adding immeasurably to the social fabric of our nation.

The centrality of the family in Judaism is also expressed directly in one of the Ten Commandments: “Honor your father and mother.” The imperative of this commandment is so strong that it continues even after death. In the synagogue, a prayer calIed the Kaddish is recited in memory of a parent during the period of formal mourning foIlowing death and also each year on the anniversary of death. Husbands and wives who have lost their mates also “say Kaddish” during the formal mourning period following their death and on each subsequent year’s anniversary of the loss of their loved one. (Kaddish is also often said when children, siblings, or other close relatives or friends pass away.) Literally, the Kaddish is a prayer that does not mention death but rather praises God. It helps individuals understand that death is part of the Divine’pattern of the universe.

Gates of Prayer, a Reform prayer book published by the Central Conference of American Rabbis, includes a number of meditations that may be read before the Kaddish. The very first of these is especially moving: The origins of the Kaddish are mysterious; angels are said to have brought it down from heaven….It possesses wonderful power. Truly, if there is any bond strong enough to chain heaven to earth, it is this prayer. It keeps the living together, and forms a bridge to the mysterious realm of the dead. One might almost say that this prayer is the guardian of the people by whom alone it is uttered; therein lies the warrant of its continuance. Can a people disappear and be annihilated so long as a child remembers its parents?

Because this prayer does not acknowledge death, because it permits the blossom, which has fallen from the tree of humankind, to flower and develop again in the human heart, therefore it possesses sanctifying power.

Before the Kaddish prayer is recited in the synagogue, the rabbi will often read the names of those for whom people are saying Kaddish-individuals who recently died and those whose anniversary of death occurred on the same day or the same week in prior years. In most Reform congregations, all people rise together and recite the Kaddish. In Orthodox and most Conservative synagogues, only those who are in mourning or who are “saying Kaddish” rise for the entire prayer, with the congregation joining in selected portions. But whether the congregation is Reform, Conservative or Orthodox, the entire congregation empathizes in a mutual bonding with those who are saying Kaddish.”

On Yom Kippur afternoon (and also on three other holidays during the Jewish calendar year), there is a special synagogue service called Yizkor,” meaning “memory.” It is a time of special remembrance of parents or other loved ones who are no longer living, providing solace for all mourners. The “Bar” and “Bat Mitzvah” ceremonies are yet another example of the integration of the family in Jewish religious celebrations. Generally, a child becomes Bar Mitzvah (male) or Bat Mitzvah (female) at age 13, after completing a course of study which usually extends over a number of years. Family and friends gather in the synagogue for a religious service celebrating this joyous occasion. Many congregations have classes for adults who may never had experienced a Bar or Bat Mitzvah ceremony. After a period of study, they, too, can become Bar or Bat Mitzvah.

These are just a few of the many examples of the centrality of the family in Judaism and the human values that Judaism enhances. To be sure, Judaism does not claim exclusivity in its emphasis on the family and the home. But the warmth that comes from the Jewish emphasis on family and the celebration of Judaism in the home can enrich the lives of everyone.

As a matter of fact, many Jewish parents have recognized that in seeking to do everything they can for their offspring-good schools, travel, camping, music lessons, sports instruction, and the like-there are many long-term benefits that can come from a Jewish environment in general and the celebration of Judaism in the home in particular. Building Judaism into home life can have a great positive impact on the growth and development of children, helping create a climate of mutual love, respect, happiness and family bonding, with profound positive benefits for all.

CONCEPTS OF GOD AND REFORM JUDAISM

When children first learn of God, they often think of God as a person-someone who created the world, who performs miracles, who hears prayer. As children grow older and expand their intellectual and spiritual horizons, their concept of God changes and they ask probing questions about the nature of God: What is God? An infinite force? A spiritual creation of humanity?

Other questions are asked, some centering on whether there can be a God in the face of all of the tragedy that people suffer-unspeakable horrors such as the Holocaust where five million innocent Jewish women and men and one million innocent Jewish children were slaughtered like animals by the Nazis, simply because they were Jews.

Many modern Jews do not spend much time talking about God, yet often have deeply felt spiritual needs. Reform Judaism allows and, indeed, encourages, freedom of thought. There is no specific credo, but a thoughtful Reform Jew grapples with questions of spirituality and God. The study of differing Jewish perspectives of God can be intellectually stimulating, emotionally rewarding, and spiritually fulfilling.

One of the best sources for exploring diverse theological concepts within Judaism is a very readable book by Rifat Sonsino and Daniel Syme called Finding God, Ten Jewish Responses. In a brief 132 pages, Rabbis Sonsino and Syme summarize ten distinct concepts of God and spirituality, including God in the Bible, God in Rabbinic Literature, Philo’s Spiritual Monotheism, The Neo-Aristotelianism of Maimonides, The Mysticism of Luria, The Pantheism of Spinoza, The Philosophy of Dialogue of Buber, The Limited Theism of Steinberg, The Religious Naturalism of Kaplan, and The Humanism of Fromm. An appendix summarizes these ten different perspectives on such issues as God’s nature, God’s relationship to the world, God and the people Israel, God and the individual, and the problem of evil.

The thoughtful examination of these theological concepts can help the development of one’s own personal religious and spiritual philosophy. For instance, some may identify with the philosophy of Mordecai Kaplan, who wrote that a belief in God is an affirmation that there are reliable forces and processes in life that can contribute to self-improvement and thereby enable man and woman “to achieve salvation.”

To believe in God means to take for granted that it is man’s (and woman’s) destiny to rise above the brute and to eliminate all forms of violence and exploitation from human society.

It matters very little how we conceive God, as long as we so believe in God that belief in Him makes a tremendous difference in our lives.

Others may find great personal meaning in the perspective of Milton Steinberg, who wrote:

“The entire universe, as I see it, is the outward manifestation of Mind-Energy, of Spirit, or to use the older and better word, of God. God is then the essential Being of all beings, though all beings in their totality do not exhaust Him.”

Steinberg urged that:

“…like all other propositions, that of the existence of God is not completely provable. It remains the conclusion of an act of faith.”

Two related areas that can also be explored concern Jewish concepts of immortality and questions relating to the concept of a messianic age. The Prophet Ezekiel spoke of the Lord “going to open your graves and lift you out of the graves, 0 My people, and bring you to the land of Israel.” (Ezek. 37:11-12.) More than 2,000 years ago, the Pharisees and Sadducees debated whether there would be resurrection, a debate that had an obvious impact in the development of Christianity. Today, there are many Orthodox Jews as well as some Conservative and Reform Jews who believe in resurrection. However, most Reform Jews do not believe in an afterlife in the traditional sense. What Reform teachers have emphasized over the years is the immortality of the soul. In a companion volume to Finding God entitled What Happens After I Die?, Rabbis Sonsino and Syme write:

Throughout history many people have affirmed that after death even though our bodies waste away, something of ourselves remains. They have adhered to the belief that our soul, or intellect, or spirit does not disappear but returns to the Source of all life. This theory cannot be confirmed empirically, but several thinkers have advanced compelling arguments. Some, for example, have argued that we are part of the entire universe and that whatever makes the universe “whole” is never totally lost….

After reviewing a number of differing concepts of immortality, the authors summarize:

The idea of immortality has had a very powerful appeal among Jews. Whether it is the “soul,” “intellect,” or “Spirit”  that is eternal, many believers affirm that even after death something of us remains forever. It is this assurance that enables them to face life with greater courage and hope.

Those who do not believe in traditional immortality can consider such other options as biological immortality achieved through children and their descendants, intellectual immortality achieved through influencing others, creative immortality achieved through work and artistic endeavor, and, of course, spiritual immortality achieved through “Mitzvot”-good deeds. Rabbi Alexander Schindler, the President of the Union of American Hebrew Congregations, speaks of immortality “in the memory of those who knew us, loved us, and were influenced by our lives” and “the immortality of the human deed. The Talmud teaches that ‘we live in deeds, not years’; Pirke Avot (Ethics of the Fathers) affirms that ‘this world is like a vestibule before the world to come,’ yet declares in the same passage ‘Better is one hour of repentance and good deeds in this world than the whole life in the world to come. ‘”

Related to questions of immortality is the concept of a messianic age, which has been a part of Judaism since biblical times. Traditional Judaism looked forward to the time when God would send a Messiah who would redeem the people of Israel and all humanity, ushering in a messianic age of universal peace. Among the reasons Jews did not accept Jesus as the Messiah is that the messianic age did not come into being. In Reform Judaism, the emphasis is on seeking to attain the messianic age as a result of the collective efforts of human beings, rather than through the figure of a Messiah. Modern Reform philosophy emphasizes the responsibility of all people to work together to help achieve a Messianic Age for all humanity.

Exploring spiritual issues may yield complex, rather than simple answers. Even those who have not yet found satisfactory answers to spiritual questions or discovered a meaningful concept of God can take heart in knowing that Reform Judaism freely allows and encourages a personal search for God, a search for spiritual meaning in life, with no single belief absolute in its authority. It is the quest that is part of Jewish tradition, a link in a chain that goes back 4,000 years. Undertaking this quest can result in great intellectual challenge and emotional rewards.

JEWISH CONCERN FOR “TZEDAKAH” (CHARITY) AND SOCIAL JUSTICE

Most Jews are aware of the traditional story about the great Jewish scholar, Hillel, who was asked by a Roman soldier to summarize Judaism  “while standing on one foot”-in other words, to put all of Jewish theology in a nutshell. Hillel’s response was to repeat Judaism’s original “Golden Rule”: “That which is hateful to yourself, do not do unto others. That is the heart of the Torah; all the rest is commentary. Now go and study!”

The “Golden Rule” is in that portion of the Torah known as “The Holiness Code. n (Leviticus, Chapter 19) It is a basic principle underlying the traditional Jewish commitment to fairness, human responsibility, and social justice.

These fundamental values, rooted in the Torah, have led Jews to establish relatively high standards of generosity for charitable causes. Actually, the concept of “Tzedakah” extends beyond charity-its usual translation-and includes the dual concepts of righteousness and human responsibility-something a Jew is required to do as a part of her or his Jewishness, not simply a voluntary act.

The great Jewish scholar, philosopher, and rabbi, Moses Maimonides, who lived 800 years ago, delineated eight different levels of charity. As you read these words, consider how relevant these Jewish teachings are today, more than 800 years later:

Going from the lowest level to the highest:
1. One who gives unwillingly.
2. One who gives cheerfully, but not enough.
3. One who gives enough, but not till he is asked.
4. One who gives before being asked, but directly to the poor man.
5. The poor man knows from whom he takes, but the giver does not know who is receiving.
6. The giver knows to whom he gives, but the receiver does not know the giver.
7. The giver does not know to whom he gives, nor does the poor man know from whom he receives.
8. The highest form of charity is to strengthen the hand of the poor by giving him a loan, or joining him in partnership, or training him out of his poverty, to help him establish himself.

The highest level of charity-helping a person establish herself or himself-is the foremost ideal of our modern social agenda as we address the complex issues of poverty and welfare and seek the best ways to help people break the chains of poverty. The words of Maimonides exemplify the compassion of Judaism and also vividly show how Jewish sages have sought to point the way for Jews to help make our world a better place in which all people might live with dignity and self-respect.

Some people are surprised when they learn that Judaism embodies compassion and love, for language in the Torah often appears harsh to the modern ear. However, one must remember and understand that the Jewish Bible-what Christianity called the “Old Testament”-was written 3,000 years ago. Just as it is important to judge Thomas Jefferson, the author of the Declaration of Independence, in the context of the times in which he lived, and not in absolute terms of his having been a slave owner, we must judge the Jewish Bible, including the first five books known as the Torah, in terms relative to what was taking place in society 3,000 years ago. By that standard, the Torah was remarkably progressive. (For instance, the well-known adage, “an eye for an eye,” may seem harsh today, but this concept was an improvement over the mores of Middle Eastern society 3,000 years ago when one could be killed for injuring another person’s eye.) Actually, although the Torah is an ancient document, there is in Judaism a process of study, commentary, and re-interpretation that has allowed the Torah to continue to speak to Jews in every generation.

Even though Christianity’s “New Testament” was written more than 1,000 years after the Jewish Bible, nevertheless both have passages that are harsh by modern standards. Both also have language of love and compassion, and there are many important similarities such as the Golden Rule. These similarities are not surprising since Jesus was raised as a Jew, as were all of his contemporary disciples.

On the other hand, there are major philosophical differences, the most fundamental being that Jews did not, and do not, believe that Jesus, who lived and  died a Jew, was the Son of God. Another central difference was that Christianity asserted that an individual had to “believe in Jesus in order to be saved,” therefore denying any life in “heaven” to non-believers. In sharp contrast, the central theme of Judaism was one of universalism with the “gates of heaven” open to all who lead an exemplary life of good actions and deeds, regardless of religious creed.

Although the Jewish Bible was written nearly 3,000 years ago, much of it still speaks directly to us today. For example, in an ancient world in which slavery and injustice were rampant, the Jewish prophets were among the first to call for social justice-for everyone, not just Jews.

One of the most meaningful aspects of Reform Judaism is that it offers a religious and cultural environment and structure in which these moral values can be enhanced and also transmitted from one generation to the next. Some people assert that there is no longer a need to have any religious identity and that these values can be transmitted automatically without the need for a religious framework. However, most thoughtful Reform Jews believe the remarkable extent of active involvement of modern Jews in support of charitable causes and issues of freedom and social justice did not arise in a vacuum but rather developed out of a religious and cultural heritage and faith, nurtured and refined over a period of 4,000 years. This Jewish heritage has been a very important factor in influencing and encouraging individual Jews to speak out on behalf of freedom, compassion, love, peace and justice for all. Therefore, committed Jews seek Jewish continuity, not just for themselves but for all humankind.

EDUCATION AND STUDY-A JEWISH TRADITION

Although. the Torah is best known as the first five books of the Bible, in Jewish tradition “Torah” has another connotation: Study. For thousands of years, study has been a central theme of Judaism and a key to Jewish survival.

In a Europe that for centuries discriminated against Jews, that consigned Jews to ghettos, denied Jews ownership of real estate, denied admittance to schools and universities, Jews overcame these terrible limitations by focusing on religious study. They studied the Torah and the other books of the Bible, the Talmud, the vast rabbinic literature, the challenging debates between the great rabbis of Jewish lore, and the poetry and thought of Jewish sages. Study, study, and more study-not just for itself but because, in the words of one of the great masterpieces of Jewish literature, the “Ethics of the Fathers,” study leads to wisdom and wisdom leads to good deeds. For almost all Jews, scholarly attainment was a revered value.

Therefore, when Jews immigrated to North America in their search for freedom and opportunity, they naturally gave high priority to study and education for their children. As a result, Jews achieved unprecedented success in the arts, the sciences, and the professions as well as in business, commerce and industry. In major universities Jews at last overcame barriers of discrimination that existed in academia through the first half of the Twentieth Century. In colleges with the highest academic standards, Jews rose to the top. Twenty-five percent of Nobel prizes in the sciences were won by Jews for accomplishments ranging from the development of the polio vaccine to historic discoveries in mathematics and physics.

Today,’ when there is increasing public commentary about the importance of education in helping people from poorer families break the barriers of poverty and become self-supporting citizens, people often mention as an example the Jewish emphasis on education and study, in the classroom as well as in the home. This fundamental Jewish tradition has played a key role in the continuity of the Jewish people and in the contributions that Jews have made to humankind.

“PEOPLEHOOD,” ISRAEL AND THE QUEST FOR PEACE

The underlying foundation of Judaism is the covenant between God and the Jewish people. The tradition of this covenant, coupled with centuries of shared history, values and experience, has contributed to an empathic emotional bonding among Jews that is unique. Judaism is more than just a religion. Among Jews, there is a community of feeling and identification-what some call a “peoplehood.” This concept has had many positive benefits ranging from shared community responsibility and concern for the care and education of children to substantial charitable commitments for the care of the elderly and concern for the welfare of other Jews, including those in other countries who need help.

The concept of Jewish community and peoplehood is one of the most important reasons underlying the major Jewish charitable commitments in support of Israel. In the aftermath of the Holocaust, Jews throughout the world joined together to help in the creation and support of a free democratic nation in the land of Israel where any Jew could go to live in freedom, dignity and peace. Since its declaration of independence in 1948, Israel has been an island of democracy in a Middle East region of authoritarian states. Literally, the desert was made to bloom. Tragically, it did not bloom in peace.

Surrounded by enemies pledged to its destruction, Israel has been forced to pay a tremendous economic price for its survival and spend an extraordinarily high percentage of its gross national product on self-defense. An even greater psychological and emotional price has been paid by Israeli women, men and children living in an environment where their lives have been in constant danger. Threats have been made by dictators in neighboring states on a regular basis. There have been repeated terrorist raids across the border including bombings of public schools, civilian buses and marketplaces. Terrorist acts have also occurred outside of Israel, such as the massacre of Israeli athletes at the Munich Olympics.

Day after day, for over four decades, Israelis have lived under a threat of annihilation by nations ruled by dictators. Their threats have been made all the more real because the richest oil fields in the world have generated billions of dollars for buying arms for Arab armies and giving financial support for Arab terrorist groups sworn to destroy Israel. In the 1991 Gulf War, the entire world witnessed the indiscriminate bombing of civilian Israeli neighborhoods by Scud missiles launched by Iraq dictator Saddam Hussein.

Although people of good will of every faith have admired the emergence and survival of a democratic nation in the Biblical land of Israel, there is particular empathy and support for Israel by most Jews. In part, this is because of the concept of peoplehood and Jewish tradition, including centuries of Jewish prayers for the return of the Jewish people to Jerusalem. In part, it is because most Jews are well aware of the Holocaust and other tragedies in Jewish history when Jews had no place else to turn. Most North American Jewish families are only one or two generations removed from grandparents or great-grandparents who fled Europe in the face of terrible anti-Semitism, such as the pogroms in Russia in the late Nineteenth and early Twentieth Centuries when thousands of Jews were killed. Jews found it very natural to identify with Israelis, many of whom emigrated to escape anti-Semitism in the countries where they lived.

This does not mean that Reform Jews in North America agree with everything that takes place in Israel. Indeed, there is disagreement on many issues, ranging from dissatisfaction with the lack of religious pluralism in Israel to honest differences on how best to attain a genuine peace in the Middle East. But despite disagreements, there is universal pride in the fact that Jews were able to return to the land of Israel after an exile of twenty centuries-that Jews were able to help rebuild a free democratic nation in their biblical homeland of Israel, that in this nation there is creativity in so many areas ranging from science and medicine to literature and the arts, that a new center of Jewish culture has been created that energizes Jews throughout the world and helps ensure the remarkable chain of dynamic Jewish survival.

Inside Israel, leaders of Reform (Progressive) Judaism have worked with groups who seek peaceful solutions to the long-standing controversies with the Palestinians and with neighboring Arab states. Most Jews believe that there will never be any lasting peace in the Middle East until all Arab nations genuinely recognize the right of Israel to exist as a free nation. Unfortunately, the repeated threats of Arab leaders to annihilate Israel and the absence of full-fledged democracies among the Arab nations have made it extremely difficult to overcome the many barriers that block the road to peace.

The traditional word of greeting in Hebrew is Shalom, which literally means “peace.” Every Sabbath prayer service, every daily prayer service, includes a prayer for peace-not only for Israel, but for all humankind. This never-ending quest for peace is a primary goal of Judaism in general and Progressive Judaism in particular. That is one of the reasons why Reform Jews consider their Movement’s social action activities and Religious Action Centers in Washington and in Israel among Reform Judaism’s proudest accomplishments. These Centers have as one of their major goals the achievement of a just and lasting peace in the Middle East.

HELPING REFORM JUDAISM GROW AND DEVELOP

There is an old Jewish story that when two Jews discuss any issue, you have three opinions. For centuries, diversity has been part and parcel of Judaism. Naturally, there is also much diversity within Reform Judaism. In the first half of the Twentieth Century, Reform worship services in North America were generally conducted almost entirely in English, in part based on the rationale that people would understand all of the words that were being said. More recently, greater use of Hebrew has reappeared in a majority of Reform congregations. However, a number of Reform congregations maintain the more classical traditions of the early part of this century.

Within each congregation, one can also find much diversity. Some rabbis and congregants may wear a skull cap, known as a “kipah” or “yarmulke,” while others may not. In many congregations, some rabbis and lay persons may wear the traditional prayer shawl, known as a “tallit.” Others do not.

Such diversity will no doubt continue in future centuries. This is one of the most important elements of Reform Judaism. It has the capacity to change to meet the needs of Jews, wherever they live, and it also has the capacity to provide for individual diversity while still maintaining continuity with the central core of Jewish tradition.

Over the past one hundred years, the growth and development of Reform Judaism in North America has been nurtured by a triad of three major organizations: the Union of American Hebrew Congregations (UAHC), the Hebrew Union College-Jewish Institute of Religion (HUC-JIR), and the Central Conference of American Rabbis (CCAR).

Just as in the United States and Canada there is a union of states and provinces, in the Reform movement there is a Union of American Hebrew Congregations (UAHC)-an umbrella organization which provides a broad array of services and programs for the more than 825 Reform Jewish congregations in North America. These range from education programs (including the development and publication of books, pamphlets, audio and video materials), camping programs for young people, outreach programs to interdating couples and to the intermarried and children of intermarried, and social action programs in both North America and Israel, to practical administrative guides and assistance to help individual congregations better serve their members. Among the many fine books published by the UAHC are several especially helpful for people who were not born Jewish, including Choosing Judaism by Lydia Kukoff.

Historically, the Reform movement has its roots in the active involvement of laity, and this is evident in the structure of the UAHC. It is governed by a Board comprised primarily of outstanding lay leaders from congregations across the breadth of the United States and Canada. Within the UAHC, there are several important affiliates including the National Federation of Temple Sisterhoods (NFTS), the National Federation of Temple Brotherhoods (NFTB) and the North American Federation of Temple Youth (NFTY).

Another important part of the Reform movement is the Hebrew Union College-Jewish Institute of Religion (HUC-JIR), the Reform educational institution that educates rabbis and cantors and also offers doctoral and master’s degree programs in Jewish education and Jewish communal service. Christian scholars also study at the College. Campuses are located in Cincinnati, Los Angeles, New York City and Jerusalem.

The CCAR is the third part of the central triad. It is the international association of Reform rabbis with a membership of approximately 1,500 women and men, most of whom live in the United States and Canada. (There are also professional associations for Reform Cantors, Educators, and Temple Administrators.)

Although the UAHC, the HUC-JIR, and the CCAR are three separate and distinct organizations, they work together in helping Reform Judaism develop and grow. There is no hierarchy. Rather, there is a democratic structure within each organization and a confederation among them. All seek to make Judaism a more meaningful, relevant, intellectually stimulating and spiritually and emotionally satisfying religion, culture and community for born Jews, Jews by choice, and intermarried families that identify as Jews.

But the successful growth and development of Reform Judaism does not rest in anyone, two or three organizations. Rather, it rests in the commitment of the people who are involved. For 4,000 years, Jews have overcome every obstacle that they have faced-the most miraculous survival in recorded history. They now face perhaps the greatest test of all: the challenge of survival in a wonderful land of freedom and opportunity.

Most thoughtful Jews have both an intellectual conviction and an emotional desire to see Judaism continue to grow and develop. However, together with many non-Jews, they believe that Jewish survival is also vitally important for pluralism in the United States and Canada and, indeed, for the entire world, for the contributions of Jews to society have been far beyond their numbers. Though many point with pride to the outstanding accomplishments of Jews in a broad spectrum of activities ranging from science and medicine to literature and the arts, the most important Jewish contributions have been the intangibles that are an outgrowth of the heart of Jewish tradition-the optimistic belief that people and society are perfectible-the universalism of Judaism-the centrality of the family and the home in Judaism- the emphasis of Judaism on charity, freedom and social justice-and the Jewish tradition for education and study.

All of this heritage is part of what Judaism offers for you.

CHOOSING JUDAISM

Judaism offers to everyone the unique opportunity to be an integral part of building upon and continuing a tradition that goes back to the days of Abraham and Sarah-a tradition unparalleled in the history of the world.

That tradition is open to all-not just born Jews. The biblical prophet, Isaiah, fervently believed in Israel’s mission as a universal faith. He looked to the day when the House of God would be called “a house of prayer for all peoples.” During the Talmudic period, commencing approximately 2,200 years ago, Jewish missionary efforts were so successful that in the First Century the world Jewish population increased to between two and five million. However, in the Fourth Century the Edict of Constantine established Christianity as the official state religion and made conversion to Judaism a capital offense. Conversion efforts therefore ceased but resumed to some degree in medieval times. Then, in the late Fifteenth Century when the Spanish Inquisition reinstituted capital punishment for the “crime” of conversion to Judaism, together with a doctrine of “heresy,” Jewish conversion efforts ceased and the rabbis developed a tradition of discouraging converts. This post-Inquisition development has led many Jews to assume erroneously that Judaism does not welcome converts, when in fact there have been long periods in Jewish history when Jews actively sought proselytes. In its truest ideals, Judaism is a loving, meaningful religion that welcomes all.

Many Jews believe that if there were a visitor from another planet who was seeking the kind of religious identification that would make the most sense from a rational standpoint and would have the most positive impact on civilization, she or he would find that Judaism would be the most appealing. If you were to add to this the emotional satisfaction, warmth, and support that come from being a part of the Jewish family-the Jewish community-with its religious traditions, culture, and history unique among all peoples of the earth-there is little doubt among most Jews who have experienced these feelings that Judaism is very special and there is nothing else like it in our world.

Obviously, the warmth and emotional attachments underlying these feelings cannot be gained overnight. Like most good things, it takes time and effort, but the rewards of personal satisfaction and growth can be great.

If these few pages have whetted your appetite to learn more about Judaism-the religion and the culture-and what it can mean for you; if, on the basis of what you have read, you believe that there is much about Judaism that is compatible with your own personal philosophy; then seek to learn more. The more you learn about Judaism, the more appealing it will be and the more it can contribute to your life and to your personal search for happiness. This booklet has just begun to touch on the many possibilities of what Judaism offers for you.

You have an opportunity to be part of the continuance of a remarkable tradition that is 4,000 years old but is yet so relevant and meaningful to modern times; you have an opportunity to know the fullness of the love, compassion and understanding that are an integral part of Judaism. You have an opportunity to be part of a unique religion, culture and community of people that emphasizes this world, rather than the next, that pursues social justice and freedom for all as part of the Jewish tradition of universalism.

There is a story drawn from Jewish literature about a cynic who approached a learned rabbi with a closed fist. “Rabbi, you are supposed to be a great sage. I have a question for you. In my hand, I hold a small bird. Is it dead or alive?”

The rabbi knew that if he said the bird was alive, the cynic would crush it and then open his hand and show a dead bird. If, however, the rabbi said the bird was dead, the cynic would open up his hand and let the bird flyaway.

“Dear man,” said the rabbi, “the answer lies in your hand.”

For those who ask, “What can Judaism do for me?”, the more you investigate, the more you study and learn, the more you will find. Ultimately, “the answer lies in your hand.”