Why reform judaism

Altogether, the Union for Reform Judaism has affiliated congregations — about 15 new ones since the last biennial two years ago, according to URJ officials. Reform synagogues are spread across the country. Approximately two-thirds of American Reform Jews live outside the Northeast: 28 percent in the South, 22 percent out West and 9 percent in the Midwest.

Why Cincy? The gender breakdown of newly ordained Reform rabbis is about these days, according to HUC. The first American female Reform rabbi, Sally Priesand, was ordained in , and the first Israeli woman to receive Reform ordination was Rabbi Naamah Kelman, in HUC also has cantorial alumni, including women, since graduating the first female cantor, Barbara Ostfeld, in In Streetwise Hebrew for the Times of Israel Community, each month we learn several colloquial Hebrew phrases around a common theme.

These are bite-size audio Hebrew classes that we think you'll really enjoy. This month, we're learning phrases on the topic of strength and power. The Tefillah traditionally consists of 18 benedictions, to which, perhaps in the 2nd or 3rd century CE, a 19th was added. It can be broken into three parts: the first three benedictions, an intermediate thirteen benedictions and a final three benedictions.

These are traditionally said three times daily, and appear in a modified form in the weekday service in the Reform siddur although most Reform congregations do not hold weekday services, there are congregations and study groups that do, and hence, a service is provided for them. On Shabbat and on festivals , only the first three and the last three are said; the intermediate benedictions are replaced by ones peculiar to the appropriate day.

In North America, some Reform congregations do observe two days of Rosh Hashana ; however, the general trend is to only observe one. Two days was the custom in the diaspora, where it was difficult to determine with accuracy the first day. Given current time determination techniques, most congregations today observe only one day. In Israel, the Progressive Movement observes two days, based on the fact that the holiday is referred to as yamim nora'im , the Days of Awe.

The following is a resolution from the Central Conference of American Rabbis with respect to homosexual marriage:. Judaism places great emphasis on family, children, and the future, which is assured by a family. However we may understand homosexuality--whether as an illness, as a genetically based dysfunction or as a sexual preference and lifestyle--we cannot accommodate the relationship of two homosexuals as a "marriage" within the context of Judaism , for none of the elements of kiddushin sanctification normally associated with marriage can be invoked for this relationship.

However, the Reform movement in general is supportive of homosexuals the individuals , even though it may not encourage the lifestyle.

This is demonstrated in the following statements from the UAHC in We oppose discrimination against homosexuals in areas of opportunity, including employment and housing.

We call upon our society to see that such protection is provided in actuality. In , the UAHC resolved that it would urge its congregations and affiliates to:.

Encourage lesbian and gay Jews to share and participate in worship, leadership and general congregational life of all synagogues. Continue to develop educational programs in the synagogue and community which promote understanding and respect for lesbians and gays. Reaffirm its resolution and call upon all departments of the UAHC and our member congregations to fully implement its provisions.

Embark upon a movement-wide program of heightened awareness and education to achieve the fuller acceptance of gay and lesbian Jews in our midst. Urge our member congregations to welcome gay and lesbian Jews to membership, as singles, couples and families. Commend the CCAR for its sensitive and thorough efforts to raise the consciousness of the rabbinate regarding homosexuality.

We urge the CCAR to pursue its own mandate with vigor and complete its tasks as soon as possible in order to respond to the communal and spiritual aspirations of gay and lesbian Jews. The Reform Movement has had a long history of liberalism on many social and family matters. Reform feels that the pattern of tradition, until the most recent generation, has demonstrated a liberal approach to abortion and has definitely permitted it in case of any danger to the life of the mother.

That danger may be physical or psychological. When this occurs at any time during the pregnancy, Reform Judaism would not hesitate to permit an abortion. This would also include cases of incest and rape if the mother wishes to have an abortion. Twentieth century medicine has brought a greater understanding of the fetus, and it is now possible to discover major problems in the fetus quite early in the pregnancy.

Some genetic defects can be discovered shortly after conception and more research will make such techniques widely available. It is, of course, equally true that modern medicine has presented ways of keeping babies with very serious problems alive, frequently in a vegetative state, which brings great misery to the family involved. Such problems, as those caused by Tay Sachs and other degenerative or permanent conditions which seriously endanger the life of the child and potentially the mental health of the mother, are indications for permitting an abortion.

Reform Judaism agrees with the traditional authorities that abortions should be approached cautiously throughout the life of the fetus. Most authorities would be least hesitant during the first forty days of the fetus' life Yeb.

Even the strict Rabbi Unterman permits non-Jews to perform abortions within the forty day periods Rabbi Unterman, op. From forty days until twenty-seven weeks, the fetus possesses some status, but its future remains doubtful goses biydei adam ; San. Reform Judaism must, therefore, be more certain of the grounds for abortion, but would still permit it. It is clear from all of this that the traditional authorities would be most lenient with abortions within the first forty days.

After that time, there is a difference of opinion. Those who are within the broadest range of permissibility permit abortion at any time before birth, if there is serious danger to the health of the mother or child. Reform Judaism does not encourage abortion, nor favor it for trivial reasons, or sanction it "on demand.

Its members are the body of rabbis who consider themselves, and are considered to be, the organized rabbinate of Reform Judaism. Its members consist of Reform rabbis ordained at the Hebrew Union College HUC , as well as Reform rabbis ordained at liberal seminaries in Europe, and some rabbis who joined the Reform movement subsequent to ordination most of these were ordained either at Conservative Judaism's Jewish Theological Seminary, the University of Judaism or at the Reconstructionist Rabbinical College.

In Israel, in addition to urban congregations, there are also two Progressive kibbutzim and a Progressive village settlement. Sources: Adapted from Shamash. Download our mobile app for on-the-go access to the Jewish Virtual Library.

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Americanization of Reform Judaism. America's Oldest Reform Synagogue. The great contribution of Reform Judaism is that it has enabled the Jewish people to introduce innovation while preserving tradition, to embrace diversity while asserting commonality, to affirm beliefs without rejecting those who doubt, and to bring faith to sacred texts without sacrificing critical scholarship.

Reform Judaism affirms the central tenets of Judaism — God, Torah and Israel — even as it acknowledges the diversity of Reform Jewish beliefs and practices. Tikkun olam — repairing the world — is a hallmark of Reform Judaism as we strive to bring peace, freedom, and justice to all people. We see the Torah as God inspired, a living document that enables us to confront the timeless and timely challenges of our everyday lives.

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