The Faith of Classical Reform Judaism
By Rabbi Howard Berman
November 14, 1982
This discussion of the theme "The Faith of Classical Reform Judaism" is a response to many inquiries and requests from
members of our congregation for a comprehensive statement of the principles of liberal Judaism as taught and practiced
in our temple.
Since my arrival here, I have sensed a deep interest and a very special commitment on the part of our people, in their
desire to better understand Sinai's distinctive religious tradition, to learn the historical background of our liberal faith, to
understand its place in the broad spectrum of Reform Judaism today, and to explore the directions and goals that we
envision for the future.
I welcome this opportunity to express my views on this issue. The overwhelming influence in my own religious life has
been my own deep and cherished commitment to what has become known as Classical Reform – the historic liberal
interpretation of our Jewish faith and tradition, grounded in the universalistic social and ethical ideals of the ancient
prophets of Israel – and imbued with the spirit of freedom and democracy that nurtured the Reform Movement here in
America, and enabled it to flourish as an authentic and meaningful expression of Judaism's eternal ideas for our time.
Chicago Sinai Congregation has always been the pre-eminent Classical Reform Synagogue in America. Under the
leadership of its pioneer rabbis – most notably Emil G. Hirsh – this congregation gained a national – even international –
reputation as the center of a vigorous and forthright Jewish religious liberalism – an expression of Judaism that strove for
an uncompromising intellectual honesty in religion, and taught that the ultimate destiny of the Jewish people was to be "a
light to the nations," laboring for the fulfillment of our Messianic ideals of justice, brotherhood and peace for all humanity.
The courageous and creative dynamism that inspired the leaders of Sinai to make our ancient faith a vital living force in
the life of the modern Jews has remained the guiding principle of this temple since the day of its founding in 1861. This
was the creative spirit that saw clearly that in the American society of its time a generation of our people was arising which
was becoming estranged from Jewish worship – whose lifestyle and obligations precluded attendance at the synagogue
on the traditional Sabbath – and hence pioneered a revolutionary response to these new circumstances by offering an
alternative opportunity for authentic Jewish prayer and study on Sunday.
This was the courageous Prophetic spirit, inspired by the great teachers of our Bible, that made this congregation the
battleground for social justice in Chicago. From this pulpit thundered the call for the rights of the working man – for the
equal rights and independence of women – for opportunity and support for the poor – and for a world of peace and
freedom. The Sinai ideal of religious and social liberalism was powerfully expressed by Dr. Hirsh in his inaugural sermon
before this congregation in 1880. He declared:
"If Judaism protests, with all the fervor that strength and truth of conviction can command,
against the dogma of materialism, it does not less raise its voice against the materialism
of dogmas."
It was the materialism of dogma that Classical Reform fought in its religious quest – the emancipation of Judaism from the
dogmas and forms, the superstitions and irrelevant customs – that belied the essential spirit of progress and evolution that
had always been a dynamic force in our faith.
And it was the dogma of materialism that the pioneers of our movement fought in their social ideals – again, in Dr. Hirsh's
immortal words:
"The Jew assumes for himself the historic post of a soldier of righteousness and justice.
Responsibility for our fellowmen, and service to humanity, are the sacraments of the
Jewish philosophy of life."
This, then, is the tradition of Sinai and, until our generation, the common legacy and ideal of all Reform Jews. There was a
time – in the Golden Age of the Reform movement's rise and growth – when all liberal Jews shared these principles.
Regardless of differing approaches in matters of liturgy, all Reform Jews agreed upon the liberal intellectual concepts and
universal social ideals of the Pittsburgh Platform of 1885. The inner dynamic force of growth and development was at
work later when, in the Columbus Platform of 1937, the Reform movement recognized new dimensions and options in the
role of tradition in religious life, but still remained firmly grounded in its historic liberal foundations.
There had always been diversity in Reform – for liberalism in religion implies, by definition, differing opinions and
interpretations. There had been, even in Reform's pioneering days, both the moderate Reformers – who felt compelled to
retain the old structure and framework of tradition – and the so-called "Radicals" – those who sought a deeper and
broader revision of Jewish faith and practice. But in our time, a combination of forces – more sociological than theological
– have transformed the character of organized Reform Judaism. Some of the shifts in this direction were responses to the
upheavals of Jewish history in our time – the Holocaust and the birth of the State of Israel. For many Reform Jews, the
Holocaust dashed the optimistic hopes and idealistic affirmations of human progress that Reform has always championed
– and Israel provided a new focus for Jewish identity and commitment: a national and cultural one, rather than a spiritual
one. And there have been other forces at work – a general mood of searching for ethnic roots, that have been the
responses of many Americans of various groups to the disillusionment and challenges of our time – an era torn by strife
and societal conflict – the tensions and frustrations of Vietnam and Watergate, and more recently, of economic
uncertainty.
The general move to the right, in religion as well as politics, has been as evident in Jewish life as in Christian churches. It
is reflected in the dramatic growth of Jewish Orthodoxy, no less than in the rise of the Moral Majority. It is evident in the
desire for "old time religion" by our Protestant neighbors, in the theological conservatism of the Roman Catholic church,
and in the nostalgic yearning for Eastern European tradition in Jewish circles. And even in the ranks of Reform Judaism,
the rigorous intellectual approach to faith, the deep spirituality and the broad social and ethical perspectives that have
always been the hallmarks of our religious liberalism, have given way to a growing traditionalism – an often secular
ethnicity – and a self-centered and isolating parochialism. Indeed, as it has been said, Reform Judaism today seems to be
more an expression of ETHNICS than ETHICS, of IDENTITY rather than IDEALS, of JEWISHNESS rather than
JUDAISM.
It is all the more imperative, then that we understand clearly, and proclaim forthrightly, what we believe, and where we
stand. We do so in the realization that we represent but one position among many in Reform Judaism today. As religious
liberals, we affirm the validity of diversity and free choice. We do not claim to be the only correct position – we only
demand that our Movement officially recognize that there are many who remain committed to the historic spirit of Reform,
and that the Classical liberal interpretation remains a vital and positive option for many of our people today.
Like Lincoln, we state our case with charity to all and malice toward none. And yet, we are dismayed at much we see
around us, and if we are to be true to ourselves, and to the principles and integrity we cherish, we must understand and
articulate – wherein we differ, respectfully, from others.
And honesty and truth also compel us to state that in the end – as we formulate what, in our times, needs to be specified
with the label "Classical Reform" – this is for us, an expression of what we generally hold Reform Judaism to be at its
most authentic –and, if truth be told, what Judaism itself has always been – and is – in its most genuine and noblest
expression.
I would venture to say that the essence of Classical Reform Judaism – our Guiding Principles – may be stated in terms of
three distinguishing concepts. These principles proceed out of the fundamental premises which all Reform Jews, at every
point in the spectrum are committed to:
1) The responsibility and freedom of every generation of Jews to change and adapt our religious tradition to new
conditions and circumstances, and
2) The freedom of each congregation and each individual Jew to make a personal choice as to what in our
tradition is relevant and meaningful for our religious lives – a choice that must be made within the context of
sensitivity to and knowledge of the tradition – not out of ignorance or for mere convenience.
With these two fundamental premises of Reform as our starting point – we can then proceed to establish the three
distinctive principles of Classical Reform:
1) That Judaism is first and foremost a religious community – a people of faith – a spiritual commitment – not
merely an ethnic or cultural identity, and most certainly not a nationality.
2) That our acculturation to the society in which we live is the very key to the survival of our people throughout
history, and that the secondary cultural dimensions of our faith must reflect our time and place – not those of the
past.
3) That we remain committed to the broad universalism of the Prophetic Tradition of our faith – reaffirming the
historic Reform concept of the Mission of Israel – the divinely ordained destiny of our people to be the
champions of justice, brotherhood and peace for all humanity.
And now – having concisely stated these three Guiding Principles – let us explore the implications of each of them.
We hold that Judaism is first and foremost a religious commitment. Now in our time there are many Jews – many Reform
Jews – who would define Judaism in very different ways – as an ethnic identity – as a culture. Most Israelis tend to see
Judaism as a nationality. Classical Reform, however, has always taught us that the Jewish people is a "community of
faith." We are indeed a people – a distinctive community – with unique ties of history and ideals that bind us to all Jews,
everywhere. Our religious commitment transcends the usual categories and definitions of creed or denomination. We are
Jews, by historical and cultural ties, in ways rather different and broader in scope than, for example, a Christian might be
a member of some particular denomination. But with all of its many dimensions and ties, our identity is, primarily, a
spiritual one.
The central focus of Classical Reform is not – as it is for some – the unity of the Jewish people, as crucial and vital as that
is to us. Nor is it the land or the State of Israel – as it is for so many Jews – although we revere Zion as the cradle of our
faith, and we love and support our brothers and sisters of the State of Israel today. Ultimately, the central focus of
Classical Reform is not the people of Israel, nor the land of Israel – it is the God of Israel – the God of all Humanity. The
spiritual quest, the search for God in our personal lives, in the history of our people, and in the world – this is the highest
priority of Classical Reform Judaism. We know that there are many ways of understanding and defining God, and each
individual must struggle with these issues of faith for themselves. We recognize that faith in the living, loving God that our
people have always adored and worshiped is difficult for many people today. And yet, nevertheless, the search for divine
encounter – the struggle with our questions and our doubts – remains the overwhelming priority of our faith.
As Jews, we also affirm our tradition's characteristic humanism, and much of our faith in God is grounded and expressed
in our celebration of the human spirit. The belief in the sanctity of the human person – in the divinely ordained potential of
humanity – are all extensions of Classical Reform's belief in the reality of the one living God.
But Jews without Judaism, Jewishness without faith, ethnic pride without spiritual commitment, is for a Classical Reform
Jew the body without the soul.
We recognize that a unique, but nevertheless secondary, dimension of our identity as Jews is the multifaceted and rich
tapestry of historical experience and cultural tradition that reflect our people's past. And yet, ultimately, these important
but nevertheless secondary dimensions of Judaism, must primarily be both preserved and newly developed to enrich and
nurture our spiritual experience – our quest for God –and our fulfillment of our noblest human potential.
We may sum up this first principle of Classical Reform Judaism by referring to the great statement of the ideals of our
movement – the Columbus Platform of 1937.
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"Judaism is the soul, of which Israel – the Jewish People – is the body. Living in all parts of
the world, our People have been held together by the ties of a common history and, above all,
by the heritage of faith. Though we recognize in the group-loyalty of Jews who have become
estranged from our religious tradition a bond with still unites them with us, we maintain that
it is by its religion and for its religion that the Jewish people has always lived." |
The second principle of Classical Reform is that our acculturation to the society in which we live has been the very key to
the survival of the Jewish people throughout history, and that the secondary cultural dimensions of our faith must reflect
our own time and place.
Any reading of Jewish history will reveal, unequivocally, that in every period of our people's past, Jewish life has adapted
itself to the changing conditions and environments in which Jews have lived. Our people have had the unique ability to
enter fully into a variety of cultures and societies and still retain their distinctive religious commitments and identity. Even
in the isolation of the ghettos and shtetls of Europe, a creative synthesis of distinctive Jewish ideals and local cultural
traditions created a vibrant Jewish life. And what previous generations of Jews did in Babylonia and Spain, in Germany
and in Eastern Europe, we must do here in America today – develop and create a distinctively American expression of
Judaism, reflecting the free, open and pluralistic society in which we live, while maintaining our unique spiritual identity.
The great negative catch phrase in the vocabulary of Jewish life today is "assimilation." And yet that is precisely what
every generation of Jews has done in new situations – they assimilated! What they left behind and rejected were the
customs and folkways that they had assimilated earlier, in other societies – and they adopted new cultural standards and
expressions as secondary dimensions to their continuing and distinctive religious commitments. The so-called "ethnic"
traditions of so many Jews are, in reality, merely a nostalgic remembrance of the assimilation of one particular Jewish
community in history – that of old Russia and Poland – into its own environment, two or three centuries ago. The whole
complex of this allegedly "genuine Jewish" cultural tradition – Yiddish, special foods, Chassidic parables, folk music –
none of these are originally or innately Jewish – all represent a creative synthesis of Jewish faith and a surrounding
culture of another time and place. And, moreover, they represent merely the cultural adaptations of other historic
communities – the Sephardic traditions of the Middle East, for example – which even the Lubavitcher Rebbe would have
to admit are as Jewish as his version of medieval Polish culture is, and yet have nothing to do with his much touted
"Yiddishkeit."
What our ancestors did in every period and place in Jewish history, what our grandparents or great grandparents did in
Germany or Eastern Europe, we have a right and a responsibility to do here in America today. One of Classical Reform's
historic goals has always been the development of an American Judaism – an authentic expression of the eternal,
constant and unchanging ideas of our faith in an American cultural context a Jewish commitment that recognizes the
special divine Providence that brought our people to these shores and rendered us an integral force in the creation and
building of this nation from its earliest days an American Judaism that celebrates the cosmic significance, the
uniqueness of American democracy in the broad scheme of Jewish history – affirms the flowering of the Jewish spirit that
has created in this land the greatest Jewish community the world has ever known – and which sees on these shores the
primary stage upon which the drama of the Jewish destiny will unfold in the future.
Our religious and our social lives must and should reflect the best of the cultural and aesthetic standards and perspectives
of our time and place, as our ancestors did theirs. And so we are gathered here this morning in a synagogue whose
architecture and design is totally of our time, in a reverent worship service that employs the language we speak, in its
highest literary form; that draws upon the best of the musical heritage of our Western civilization in our praise of God; a
synagogue that we attend dressed as people in our time and place dress; and yes – a service that happens to be held on
the most appropriate and accessible day that our culture sets aside for worship and fellowship. And if all of this be called
"assimilation" then, it is the very same brand of assimilation that every generation of Jews strove for and achieved in the
creative adaptation of our faith to changing local conditions and aesthetics and it is no more an assimilation than that
practiced and cherished by the Chassidim – who worship as Eastern European peasants worshiped – who chant many of
their prayers in melodies originating in Slavic tunes – who dress as medieval Polish Catholic nobles dressed – who speak
a language based on Middle German – and who sing songs and dance dances identical to the folk songs and dances of
old Russia. And we would assert, moreover, that in their glorification of one single chapter and place in Jewish cultural
history, above all others, and their rejection of the culture in which they now live – it is these so-called "ultra-Orthodox"
who represent the aberration and distortion of Jewish history – not us!
The third and last guiding principle of Classical Reform is, once again, that we remain deeply committed to the broad
universalism of the Prophetic tradition of our faith – upholding the historic Reform concept of the Mission of Israel: that
divinely ordained destiny of our people to be the champions of justice, brotherhood and peace for all humanity.
The spirit and the conviction that breathed life into Reform Judaism in its earliest days was this fundamental belief that the
Jew was chosen by God to spread His Word, His Love, and His Justice to all the world. Grounding their faith in the
courage and zeal of the Biblical Prophets, the founders of Reform taught, and Classical Reform still teaches, that we are a
"Kingdom of Priests and a Holy People," whose mission and destiny is to serve all people – as a community and as
individuals.
Classical Reform has always echoed the words of the Prophet Micah in its answer as to what true religion must be:
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"It hath been told thee, O Man, what is good and what the Lord doth require of the – only
to do justly, to love mercy, and to walk humbly with thy God."
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And Classical Reform has always believed, as well, that we must labor together with all men and women of good will,
inspired with hope and optimism, for the dawn of the Messianic Age – when God's kingdom of justice and love will be
established here on earth. The struggle for justice, for freedom, for human dignity, and for peace, which has been the
constant theme of Jewish history, was seen as the great lesson that we were challenged to learn from our own
experience.
In the history of our Movement, there were never merely high-sounding, noble sentiments – they were translated into
courageous action, as Reform Jews led the struggle for justice in society. Whether it was the outspoken abolitionism of
the great Rabbi David Einhorn during the Civil War, or our own Dr. Hirsch's denunciations of economic and social
oppression in this city, the commitment of historic Reform Judaism was always expressed in social action. In the words of
another great Sinai Rabbi, Dr. Louis Mann, words inscribed at the entrance to our chapel:
| "It is not enough for us to stand where our prophets, seers and sages stood – great and exalted
as was their position, but where they would have stood were they alive today. Whenever and
wherever a moral issue confronts us, the Jewish pulpit cannot, dare not, and this pulpit will not
remain silent." |
Now, as we have already observed – fewer and fewer Reform Jews remain committed to this broad universalism today.
Claiming disillusionment by the trauma of the Holocaust – which some say has dashed any universal hope or optimism,
and allegedly preoccupied with their first priority, the welfare of the state of Israel – many Reform Jews have turned their
vision and commitments inward. They say that in the world after Auschwitz, a Jew should be primarily concerned with
other Jews – with "Jewish" issues and priorities – as if universal justice and peace were not the ultimate Jewish priorities!
But a Classical Reform Jew today reflects upon the horror and the suffering of the Holocaust, and responds with even
greater determination than before, to labor for the redemption of our sick and troubled world. An authentic Reform Jew
has enough love and compassion to be concerned both about specifically Jewish issues and about broader human
problems – and if it is hard to do that, and it proves to be difficult to love both our own, and all others, we might well
respond in the words of the little Yiddish I happen to know:
"Nu! Schver tzu zein a Yid It has always been hard to be a Jew!"
Our broad, liberal and universal perspectives are also essentially expressed as our religious life. Classical Reform
Judaism dedicates itself to the idea that the synagogue is, in the words of our Bible, "A House of Prayer fro all People" –
indeed, the very motto we of this congregation have inscribed above our doors.
We pray with and for all People, to the God of all people. All are welcome in this house – and we in turn recognize and
celebrate the common ideals that we share with our brothers and sisters of other faiths.
One of the major reasons why most Reform congregations that identify themselves as "Classical" have retained the
historic Union Prayer Book in our worship is that it so powerfully and beautifully expresses this broad, liberal, universal
religious spirit. To give you but one example, I quote one of the most magnificent passages in our Prayer Book:
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"The synagogue is the sanctuary of Israel. It was born out of Israel's longing for the living
God. It has been to Israel throughout his endless wanderings a visible token of the presence
of God in the midst of the people. It has shed a beauty that is the beauty of holiness and has
ever stood on the high places as the champion of justice and brotherhood and peace. It is
Israel's sublime gift to the world. Its truths are true for all men, its love is a love for all men, its
God is the God of all men, eve as we prophesized of old, My house shall be called a house of
prayer for all peoples. Come then, ye who inherit and ye who share the fellowship of Israel, ye
who hunger for righteousness, you who seek the Lord of Hosts, come and together let us lift
up our hearts to worship." |
The new liturgy of the Reform Movement, the volume Gates of Prayer, has proven to be a retreat from this ideal. In its
preoccupation with traditional liturgical passages, simply because they are traditional – in its focus on the use of Hebrew
of Hebrew's sake, regardless of its intelligibility to most Jews – in its very narrow, very parochial and often very arrogant
ethnocentricity – the new Prayer Book has been a profound disappointment to many of us. While the old Union Prayer
Book may have some flaws – chief among them a pre-liberated language that sometimes seems sexist to our heightened
consciousness – it is, nevertheless, the most eloquent proclamation of the spiritual ideals of Classical Reform – and that is
why it is so precious to so many of us.
(Editor's Note: As further evidence of Chicago Sinai's affection for the Union Prayer Book, the congregation undertook to
revise the outdated language and bring a fresh historical relevance to it. The new Sinai Edition of the Union Prayer Book
is currently used in all services.)
These then, are the Guiding Principles and – in turn – the definition of Classical Reform Judaism.
These have always been the ideals that Chicago Sinai Congregation has always cherished, and – as long as God wills
that I am your Rabbi – they will continue to be the foundation upon which this Temple lives.
We are perhaps a minority, but as Jews, we are no strangers to being a minority and to being different. And yet, I believe
that there are many others in our community, and in our Reform Movement nationally, who share our commitments – and
we are increasingly making our presence and our position known in the broader Jewish community.
I challenge each of you to reflect upon these principles and – in good liberal fashion after developing your own personal
interpretations and expressions of them, to affirm your own commitment to these ideals. Reflect them in your lives –
proclaim them to others – and share them with your brothers and sisters here at Sinai.
I hope and pray that the instruction – and perhaps even the inspiration that may have been imparted in this message will
enrich and strengthen the life and ministry of this great congregation as we worship, study and serve together, proud and
forthright, yet humble and grateful – in our faith as Classical Reform Jews.
Let us all join together in expressing that hope as we offer with all our hearts one of the passages from our Prayer
Book that so truly sums up all that we believe and cherish:
"Almighty and merciful God, Thou has called Israel to Thy service and found us worthy to bear witness
unto Thy truth among peoples of the earth. Give us grace to fulfill this mission with zeal tempered
by wisdom and guided by regard for other men's faiths. May our life prove the strength of our own
belief in the truths we proclaim. May our bearing toward our neighbors, our faithfulness in every
sphere of duty, our compassion for the suffering and our patience under trial show that He whose
law we obey is indeed the God of all goodness, the Father of all men, that to serve Him is perfect
freedom and to worship Him the soul's purest happiness.
O Lord, open our eyes that we may see and welcome all truth, whether shining from the annals
of ancient revelations or reaching us through the seers of our own time, for Thou hidest not Thy
light from any generation of Thy children that yearn for Thee and seek Thy guidance
Endow us with purity of heart and steadfastness of spirit that our lives may testify of Thee and
sanctify Thy name. O satisfy us early with Thy mercy, that we may rejoice and be glad all our days |
Amen |
