Why I Love Being a Reform Jew: Part 7
Back in December, when I wrote the last installment in this series of articles, little did I dream that it would be May before I would write the next. For that, I apologize. This has not been an easy winter for me. I underwent major surgery and almost died from post surgical complications. But now I definitely am on the mend and my return to writing for this series of articles is but one more testimony to my daily improving health.
As I stated at the end of my last article in this series, in this article I wish to turn my attention to the commitment the Reform movement has made to matters of Tikkun Olam or, as we used to call it, Social Action.
I remember as a child being told that Reform Judaism is Prophetic Judaism. What is Prophetic Judaism? When we call Reform Judaism Prophetic Judaism we mean that at its heart are the teachings of the biblical prophets, and that those teachings are primarily the teachings of social justice. Like the biblical prophets, Reform Judaism holds that ritual observance is empty unless it is accompanied by deeds of loving kindness directed toward the less fortunate of society. I remember, in my childhood congregation, how seriously we took Isaiah’s message of social justice when we read it as the Haftarah on Yom Kippur morning: “Is such the fast that I have chosen? The day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? To loose the fetters of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou shalt bring the poor that are cast out to thy house? When thou seest the naked, thou shalt cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of the Lord shall be thy rear-guard.”
I also remember that prayer in Shabbat evening service number 3 of the old UNION PRAYER BOOK, which read, “How much we owe to the labors of our brothers! Day by day they dig far away from the sun that we may be warm.” When I asked my rabbi to explain what that meant, he told about how our movement supported the efforts of the coal miners in their struggle to earn a living wage and to require their employers to establish safety standards for their working conditions.
I also remember how, when I was in my Confirmation year, the principal of our religious school arranged for our class to attend a weekend retreat with students from an Afro-American church (we called them “Negroes” at that time), co-sponsored by the NAACP and the Nation Conference of Christians and Jews. Attending a predominantly Jewish public school, this was my first serious encounter with African Americans as a group. It was on that weekend that I first learned the songs “We Shall Overcome” and “Go Down, Moses.” It was on that weekend that I first became committed to the Civil Rights Movement.
I remember that it was from the pulpit of the Reform synagogue of my teenage years that I first heard a message opposing the war in Viet Nam; a message lifting up the principle of peace. I have no doubt that marked the birth of my involvement in the anti-war movement; a movement which would have a serious impact upon my college years, including my decision – much to my parents’ chagrin – to turn in my graduation gown and join others in boycotting our college graduation in protest to the war.
As time marched on, in Reform Judaism, the terms “Social Justice” and “Social Action” were replaced by the Hebrew expression, “Tikkun Olam” meaning “Repair of the World.” Yet while whatever we called it may have changed, Reform Judaism’s commitment to the values of making our world a better place to live for all people has remained constant for over well over a century. One need only look at the long list of social justice resolutions passed by both the Union for Reform Judaism and the Central Conference of American Rabbis to witness how constant and how broad based was, and is, our commitment to the principle of Tikkun Olam. Whenever injustice has reared its ugly head, either in our American society or in the world at large, our movement has not hesitated to stand up for what is right and decent. More often than not, we have been among the first to do so.
Today, the Union for Reform Judaism can justifiably boast that it is the only Jewish congregational organization in North America that has established specific centers dedicated to the advancement of Tikkun Olam, both here in America – the Religious Action Center in Washington, D.C. – and in Israel – the Israel Religious Action Center in Jerusalem. These two centers labor to keep all Reform Jews aware of the pressing social justice issues of our day and to engage us in the work of addressing those issues and righting those wrongs.
Indeed, I who am a person committed to the pursuit of Tikkun Olam, at times have to admit to feeling overwhelmed by all the issues which the Religious Action Center places before me and calls upon me to address. There is just so much work to be done and our movement insists that we cannot ignore it. If one were to go to the website of the Religious Action Center (http://rac.org/index.cfm?), they would find an extensive directory for “Key Topics” which would include issues concerning: affirmative action, Africa, antisemitism & the Holocaust, arms control, bilingual education, bio-ethics, campaign finance reform, child soldiers, children’s issues, civil liberties, civil rights, conflict diamonds, crime & criminal justice, Darfur, death penalty, debt relief, disability rights, economic justice, education, election reform, environment, fair trade coffee, GLBT equality, global poverty, gun control, hate crimes, health care, HIV/Aids, housing and homelessness, human rights, human trafficking, hunger, immigration, intelligent design & creationism, interfaith affairs, Israel, judicial nominations, labor issues, living wage, mental health, privacy, race relations, religious liberty, religious persecution, reproductive rights, school prayer, school vouchers, separation of church & state, sexuality issues in public school, social security, socially responsible investment, stem cell research, substance abuse, torture, U.S. foreign policy, violence against women, welfare reform, women’s health, and world Jewry. There is a list of equal length in regards to the work of the Israel Religious Action Center, with its focus being on Tikkun Olam issues particular to the State of Israel.
Orthodox, Conservative, Reform – we all agree that the father of modern Judaism was the great sage, Hillel the Elder, who lived in the first century B.C.E. One of Hillel’s most famous sayings was: “If I am not for myself, who will be for me? But if I am only for myself, what am I? And if not now, when?” (PIRKE AVOT 1:14) Reform Judaism, through its commitment to Tikkun Olam, strives to live up to Hillel’s standards. As Jews, we are for ourselves, striving to live our Jewish lives more fully. But if we are only for ourselves, then we are nothing. Therefore, through our pursuit of Tikkun Olam – by being for others as well – we bring meaning to our Jewish selves. “If not now, when?” Our answer is crystal clear. Now, most assuredly now! As Reform Jews, we can neither wait to repair the world nor can we expect others to do it for us. In committing ourselves to the work of Tikkun Olam, we are not only fulfilling ourselves as Jews but are also partnering with God in the ongoing work of perfecting creation.
In part 8, I will reflect upon why it is important for synagogues to band together into an ideological family, and how the Union for Reform Judaism has enabled its member synagogue to maximize their pursuit of living a modern, liberal approach to their Judaism.
This entry was posted on May 9, 2011 at 3:32 pm and is filed under Anti Viet Nam War Movement, Antisemitism, Central Conference of American Rabbis, Civil Rights, Darfur, English Only Laws, Freedom of Religion, Hate, Health Challenges, Henry Karp, Hillel the Elder, Homosexuality, hunger, Immigration Reform, Interfaith Relations, Intolerance, Israel, Israel Religious Action Center, Prejudice, Reform Judaism, Religious Action Center of Reform Judaism, Separation of Church and State, Shabbat, Social Action, Social Justice, Status of Women, Tikkun Olam, Union for Reform Judaism, Union Prayer Book, Washington DC, Yom Kippur. You can subscribe via RSS 2.0 feed to this post's comments.
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