Reform Judaism

Reform Judaism began in the 18th Century when Jews who gained civil rights began to quiesiton their religion. hey concluded that many aspects of Judaism were out of date. at first, refomr Judaism was nto menat to be a seperate movmeent but ont whyen teh roposed changes were rejeced by the traditionalists did it grow to be so.

Jewish theology was re-evaluted under Rabbi Abraham Geiger. Thsi was the concpert of Pogressive REvelation which said that for Judaism to survive, aspects needed to be modified so that it was still relevant.

geiger though never saw himself as offering a new type of Judaism, it was jsut bringing Judaism up to date.

The Torah was also re-evaluted.

At the heart of Reform Judaism is the belief that Judaism must constantly be relevant in today's society. For this reason they differ from orthodox Jews they no longer follow certain rules such as dietary and kosher rules appearance and gender roles. For example in synagogues, leadership is not restricted to just men for reform. Men and women are not separated when worshipping (Orthodox Jews believe women may become a distraction to the men (hair) ). Services will not be in Hebrew but in native languages (the vernacular). There may also be music to accompany worship.

The Age of Enlightenment happened in the 20th century (1900’s) and saw a lot of new ideas e.g. Reform Judaism. This notably happened in America. The Rabbi Isaac Wise set up the first Reformed Theological college. He, in some sense, took Reform Judaism to the extreme by holding a banquet which did not follow the traditional dietary laws as it included pork and shellfish dishes, creating anger from the Orthodox Rabbis. Wise also published a new Reofmr prayer book.

However, it was not until 1885 in Pittsburgh that the official beliefs and ideas of Reform Judaism were set down.

The Pittsburgh Platform is arguably the most important document for Reform Jews. It has been amended and changed several times but the basic ideas expressed core belief.

• They see themselves as a community rather than a nation which angered the orthodox leaders because the orthodox did not see themselves as a community but rather as a nation.

• They also did not agree with Zionism saying that they did not expect a return to their homeland nor a belief in a personal messiah (This is a rather sweeping statement and obviously not true to all Reform Jews so make the distinction that it is the Pittsburgh Platform that says this) 'we do not expect a return to sacrificial worship under the sons of Aaron'

• Orthodox wanted the Jews to return to their homeland whereas the Reform Jews believed that it is more important for the Jews to integrate and become a part of different communities while maintaining their central identity.

• Furthermore it declared any of the mitzvot that did not aid them in today's society to be irrelevant.

• No conflict between science and reliigon

• An acceptance of other religions

Orthodox Jews believe that if your mother is a Jew that automatically makes you a Jew. Reform Jews believe that your religious identity can only be made through choice, it is not something you gain through your mother's genes.

The Pittsburgh Platform and its importance

The Pittsburgh Platform has in turn gone on to influence other ideas. Most notably, the idea of social justice. This is seen in the final clause which says 'in full accordance with the spirit of the Mosaic legislation, which strives to regulate the relations bettwen the rich and the poor, we deem it our duty to participate in the great task of modern times, so solve on the basis of justice and righteousnesss the problems presented by the contrasts and evils of the present organisation of society' .

Concern for the poor is part of an idea called tikkun olam, or repair of the world. This refers to reparing the world through human actions and social justice. It is also part of a prayer called the Alenu.

Dosick syas that 'we are here on earth to be acive participants'. Therefore, Jews believe that they must use their God-given resources to combat injustice.

For example, there are the idea of tzedakah and gemilut hasadim.

Tzedakah means charity. It is believed that when a Jew is charitable, they are carrying out one of the most basic mitzvot. Thereofre, it is not just a kind act, but the right thing to do because of the mitzvot.

Often this can be through giving to charity.

Another way is through giving up time to go and help others. This is gemilut hasadim. It is the type of action that gives without expecting anything in return.