Rabbis contend 'Principles' mean little real change

Reform leaders: Platform backs current policies

LOU HIRSH
Contributing Editor

Watered down." "Toothless." "Committee-driven."

That is what several Valley Reform rabbis had to say about the "Statement of Principles" passed recently by the movement's central rabbinic body - after going through six drafts in two years.

But the congregational leaders also acknowledged that the document, approved May 26 by the Central Conference of American Rabbis during its convention in Pittsburgh (see related story at right), is significant because it finally puts in writing sentiments and policies that the movement has gradually been embracing for the past 20 years.

Rabbi B. Charles Herring of Temple Kol Ami in Scottsdale noted that the CCAR document takes a stand "in favor of outreach and growth by the Reform movement."

"This is turning the Reform vision into a positive instead of a negative," said Herring, who did not attend the convention. "It's about what we'll do, not about what we won't do."

The Statement of Principles was adopted by an overwhelming margin of 324-68, with nine abstentions. The statement replaces the movement's 1885 Pittsburgh Platform, which stridently rejected Jewish tradition and rituals. It will redefine Reform Judaism for the coming years, according to its supporters, by celebrating the movement's growing acceptance of tradition and spirituality, while reaffirming its longtime commitment to inclusion, social action and diversity of thought.

The document consists of a preamble, urging Reform Jews to "engage in a dialogue with the sources of our tradition," and statements about Reform Jews' relationships with God, Torah, all Jewish people and Israel. Among other things, the document:

affirms the importance of studying Hebrew;
promotes lifelong Jewish learning;
calls for observance of mitzvot, or commandments, "that address us as individuals and as a community";
urges observance in some form of Shabbat and holidays;
encourages tikkun olam, literally "repair the world," which the Reform movement emphasizes as social action, and tzedakah, charitable giving.

"Some of these mitzvot, sacred obligations, have long been observed by Reform Jews; others, both ancient and modern, demand renewed attention as a result of the unique context of our own times," the document says.

Reform movement's 'Statement of Principles'

Herring agreed with other local rabbis that the document's overall wording is "fairly weak." But Herring said the fact that the principles were even drawn up is an accomplishment in itself for a movement inherently fraught with internal disagreements - as witnessed by the heated national discussion that preceded the CCAR convention. Herring pointed out that passionate arguments for and against the Statement of Principles filled more than 70 pages on the CCAR's Web site (www.ccarnet.org).

"Unless you know the history of Reform Judaism, you can't understand what a major development this is," Herring said of the principles' drafting.

Like Herring, Rabbi Andrew Straus of Temple Emanuel of Tempe applauded the move to welcome more people into the movement. But Straus, who also did not attend the convention, noted that the "committee-driven" nature of the proceedings made the final wording less strong than it could have been.

One of the most fractious discussions at the convention surrounded an amendment involving the intermarried. The amendment, which initially implied openness to all intermarried families, was changed - after much debate - to a carefully worded statement saying, "We are an inclusive community, opening doors to Jewish life to people of all ages, to varied kinds of families, to all regardless of their sexual orientation, to gerim, those who have converted to Judaism, and to all individuals and families, including the intermarried, who strive to create a Jewish home."

Rabbi Kenneth I. Segel of Temple Beth Israel in Scottsdale said such rewrites were the result of a shared desire to project a centrist viewpoint that would please a wide spectrum of Reform followers.

"It's much ado about very little," said Segel, who attended early sessions of the convention but was not present on the day of the final vote. "It is a beautiful statement on the themes of God, Torah and Israel. But it's been watered down to please too many people."

For example, Segel noted, the final version makes no specific mention of kashrut (keeping kosher) or other specific mitzvot that Reform followers should adhere to, although it generally acknowledges the need to carry out mitzvot. Earlier drafts of the principles, including a version that appeared in Reform Judaism magazine six months ago, specified mitzvot such as observing kashrut and wearing kippot (skull caps) and tallitot (prayer shawls) "in the presence of God." (Most local Reform rabbis contacted by Jewish News said they would not have supported a final document that made those specifications.)

Segel compared the statement to "bubbe's (grandma's) chicken soup":

"Some people like it, but others think it's too spicy, so the recipe is altered somewhat. It (the Statement of Principles) has been blanded to please more people."

Affirming existing views
Rabbi Maynard Bell of Temple Solel in Paradise Valley said the principles reflect attitudes and policies that are already being carried out by Reform congregations.

"It confirms what's been going on in the Reform movement for the past two decades," said Bell, who did not attend the convention. "The fact that this was drawn up is actually more dramatic than any changes it might bring."

Bell noted that the final document "speaks mainly in metaphors" and is not binding in terms of how individual congregations conduct services or observe rituals. Basically, he said, the principles confirm a general desire by many followers to become more in touch with their religious history and heritage.

"It's an affirmation of a return to Jewish literacy," Bell said.

Rabbi Lisa Tzur of Temple Chai in Phoenix concurred that what came out of Pittsburgh affirms the direction that many Reform synagogues have taken in recent years.

"We feel very happy with the platform. Temple Chai has very much been promoting a more traditional approach to Judaism for the past four years," she said. Tzur and the temple's spiritual leader, Rabbi William Berk, did not attend the convention.

Among those who voted for the measure at the CCAR convention was Rabbi Albert Plotkin, Temple Beth Israel's rabbi emeritus. Plotkin, the sole Arizona rabbi to attend the full four-day convention, was more enthusiastic than most of his Valley colleagues about the platform, calling it a "Declaration of Independence" for the Reform movement.

"This is a platform for the 21st century," the rabbi said. While it won't please everyone, Plotkin said the principles should be applauded for, among other things, establishing a stronger link between the American Reform movement and Israel (by encouraging young people to visit the Jewish state), and also for opening the movement to a wider variety of people, including the intermarried and those of all sexual orientations.

Plotkin said he was among the conferees in Pittsburgh who joyously sang "Mazel Tov and Seman Tov" (congratulations and good luck) after the passage of the platform.

"This platform really made me happy," said Plotkin. "It vindicates what I have been thinking and saying for the past 40 years."

Herring said the Statement of Principles is likely to have the greatest impact on people of the current "swing generation" - young Jews trying to get more in touch with their spiritual roots, and who are "less encumbered" by issues that dominated the lives of their parents and grandparents, such as immigration, Israeli independence and the Holocaust.

"Kids today will be looking at these principles, and they will take them to the next step as adults," he said.

Tzur added that the vociferous public discussion of the platform has "rejuvenated the whole Reform movement."

Jewish Telegraphic Agency contributed to this report.

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