Question 1
I consider myself a Reform Jew, but for the past several years I have been observing an increasing level of kashrut, along with consuming more organic and local food. To me this is one of the clearest areas where ritual commandments can connect with ethical ones (kindness to animals, protection of the earth, etc.). Of course, observing kashrut at a strict level can also create one of the most profound barriers between Jews and non-Jews or less observant Jews, since it makes it hard for them to eat together. What are your views about kashrut’s role in Reform Judaism? Does it have any role at all?

Sincerely,
Stacy Braverman

Dear Stacy,

In almost all cultures, food is a central component to one’s religious identity. Which foods are permitted and prohibited, what blessings are recited, and the ways in which special foods are prepared to commemorate particular festivals are but a few examples of where food and religion meet. Like so many of the mitzvot, kashrut reframed the act of eating, transforming and elevating it from an animalistic and impulsive act to one which is grounded in religious ideas and ethical ideals. Kashrut turned eating into dining.    

Because food is so basic to our lives, kashrut also served a sociological purpose of reinforcing a sense of Jewish belonging. Of course, it also limited contact between Jews and non-Jews. Today, those of us who find great meaning in the laws of kashrut have to balance that commitment with our desire to share meals with non-Jewish friends.  Thankfully, there is a general acceptance of all sorts of dietary restrictions in North America today. Every host is perfectly willing to accommodate their guests in almost any way that will help them to feel comfortable. 

Today there is a desperate need to recover the ethical component of kashrut and to expand the laws to apply to how animals are fed, cared for and slaughtered, as well as ecological implications such as the benefit of buying local produce, pesticides and protection and fair wages for workers. We need to raise the bar in determining what is and what is not kosher. Visit www.hazon.org to see how one particularly thoughtful and visionary organization is applying Jewish values to a host of issues about food. 

Sincerely,
Leon

Question 2
I write from the perspective of a former president of a Reform congregation and a former member of a Hebrew school faculty. Based on my experience, the unaffiliated tend to be so because they have lost the connection to Judaism for many reasons, the least of which is whether the service is in English or in Hebrew. It is more often the underlying lack of faith and belief in some form of Supreme Being or their own egocentric issues. That is to say, it is hard to worship an unseen being when you consider yourself the center of the universe. How user friendly would a temple have to be to overcome that feeling?

B’Shalom,
Steve Tamber

Dear Steve,

I think people join synagogues for a variety of reasons—to educate their children, to find a sense of community, to pray, to study, to be with other Jews. We need to create warm and welcoming congregations without compromising our deepest held beliefs. I agree with you that the issue is almost never about how much Hebrew versus English exists in the worship service. Some will prefer more Hebrew, others less. I also agree that there is a trend toward greater individualism than ever before in Jewish history. Increasingly, fewer American Jews feel connected to the Jewish collective in tangible and measurable ways. However, we will not attract more unaffiliated Jews by bemoaning their lack of faith, or by telling them that they are egocentric. Rather, our challenge as religious leaders is to use the language of the self as a starting point for helping them develop a set of commitments which will ultimately lead them beyond the self. What begins as a search for self-fulfillment and personal meaning can ultimately lead to a sense of duty and obligation.

Best,
Leon

Question 3
I will make this a short note. My mother and father were Reform Jews and I am 95 and am still a Reform Jew, but when I go to temple today, I don’t recognize the service. I don’t read Hebrew and I don’t intend to start studying at this late date. There was a reason for the start of Reform Judaism. The service was in English with some Hebrew and the beautiful Union Prayer Book. Just put yourself in my position. If I go to temple the entire service is in Hebrew and with few exceptions I don’t understand the service.

This quick note is written from the heart without malice but a certain sadness. Yes I understand that the penalty of progress is change. The Chinese have a saying: “It will pass.” In the meantime we are wandering around in a sea of changes made by our own two hands.

Peace with love and affection,
George M. Greenberger

Dear George,

I understand and empathize with your sadness. One of the things that makes religious traditions so powerful is a sense of familiarity.The melodies and rituals to which we grew accustomed evoke feelings of continuity amidst all the changes in us and our world. And yet, religious communities change and evolve. Many of these changes are prompted by the needs and desires of its members. Often such changes result in renewed vitality and interest. It is important for all of us to consider what is best for our synagogues and communities, and what can serve to orient us toward the future. At the same time, our synagogues must be sensitive to all of its members, and to ensure that no one is alienated in the process of change. 

I am grateful for your candor and for your respect for tradition.  Ad meah v’esrim (May you live to 120).

Respectfully,
Leon

Question 1
I would like to begin by thanking both rabbis for their thoughtful commentaries and responses.

Do you feel the new siddurim are reflective of the new emerging philosophies of the Reform Movement? I find it enriching to be able to read the interpretations of the texts made by those who came before us in order to make better informed opinions in our own personal interpretations. A text that has been “distilled” for me does not nourish my soul. Any comments?

Thanks
Nuria Coe
Temple DeHirsch Sinai
Bellevue, Washington

Dear Nuria,

Thank you for your thoughtful question. I also find it enriching to read interpretations of texts by thinkers and scholars who came before us. Including such commentaries in a prayer book helps make it into a tool for learning as well as worship, and the Reform Movement’s new siddur does this well.
My sense is that the new siddur, Mishkan T’filah, does not embrace any particular philosophy or theology. It combines different approaches to prayer, including the rational, emotive, feminist, agnostic and traditional. One could argue that this diversity is a strength. One could also say the siddur lacks a simplicity and coherence that earlier prayer books had. Nevertheless, to the extent that it is pluralistic in theology and traditional in language and liturgical rubrics, it does reflect many emerging trends of the Reform Movement.

Question 2
Rabbi Moffic writes that we should ask “As Reform Jews, how can we best live out our principles and bring more American Jews and their families into the synagogue?” This question sets up a dichotomy between the “we” who are concerned with how to bring people into synagogues—presumably Jewish professionals and other leaders—and the “they” who need to be brought in, whom he describes as “the vast majority of American Jews who do not speak Hebrew. Where is the place for Jewishly educated laypeople in Rabbi Moffic’s vision of Reform Jewish community?

Ben Dreyfus
New York

Dear Ben,

Thank you for your careful reading and parsing of my essay. My intent was not to set up a dichotomy between professional and lay Jews. Since I imagine that most of the readers of Eilu V’Eilu are synagogue members, I directed the essay toward the affiliated. While one does not need to be a synagogue member in order to be a good Jew, I believe that synagogue membership is essential for every person who cares about and is committed to the Jewish community. I also hope that all members of Reform synagogues do become educated in Jewish practices and ideals. Even those who know Hebrew, however, can and still do appreciate saying some prayers in English. A greater Jewish education does not automatically translate, I think, into more traditional observance and worship.

Question 3
I will make this a short note. My mother and father were Reform Jews and I am 95 and am still a Reform Jew, but when I go to temple today, I don’t recognize the service. I don’t read Hebrew and I don’t intend to start studying at this late date. There was a reason for the start of Reform Judaism. The service was in English with some Hebrew and the beautiful Union Prayer Book. Just put yourself in my position. If I go to temple the entire service is in Hebrew and with few exceptions I don’t understand the service.

This quick note is written from the heart without malice but a certain sadness. Yes I understand that the penalty of progress is change. The Chinese have a saying: “It will pass.” In the meantime we are wandering around in a sea of changes made by our own two hands.
Peace with love and affection,
George M. Greenberger

Dear George,

Thank you for your thoughtful comments. I do not think that you are alone in your sadness. While you are right to note change and progress go hand and hand, one of the beauties of religion, I think, is that it connects us with the past and gives us a sense of permanence and stability. One of the functions of the synagogue is to make this connection and represent this stability. As a young rabbi, I am eternally grateful and inspired by the Reform Jews of your generation who exhibit a powerful commitment to the synagogue, to Reform ideals and to preserving and strengthening Jewish life in America.