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Jewish World Review June 14, 1999 / 31 Sivan, 5759
Eric Simon
'The Ten Principles': Can
IN 1885, THE FOUNDERS of Reform Judaism in America strove to define the
movement in a document called "The Pittsburgh Platform." With great fanfare
-- and no small amount of controversy -- the movement's rabbinic leadership
returned to Pittsburgh last month to adopt "The Ten Principles," their
third-ever revision to that platform.
One thing is certain: the authors of the original probably wouldn't
recognize the new document as being "Reform." "The Ten Principles" largely
abandons "informed choice" in favor of a re-examination of traditional
practices not often associated with the Reform movement. But given that
this is the case, I am struck by the Principles' omission in one area which
we have always claimed as our own: Jewish ethics.
As a member of the Union of American Hebrew Congregation's Commission on Synagogue Affiliation for the past
two years, and outgoing vice president of my own Reform congregation in suburban D.C.,
I have always looked for ways that we can apply Judaism in our daily lives.
I therefore believe that we missed a huge opportunity.
Over the last generation or two, "informed choice" has been the hallmark of
Reform Judaism. The 1976 Centenary Platform says that "Reform Jews are
called upon to confront the claims of Jewish tradition... and to exercise
their individual autonomy, choosing and creating on the basis of commitment
and knowledge." That's how it's supposed to work in theory; it has failed
miserably in practice.
For one, it presumes that Reform Jews are knowledgeable about Jewish
tradition. Reform leaders themselves admit the failure of that assumption;
Rabbi Eric Yoffie, the leader of the Reform movement, called this
generation the most Jewishly ignorant in all of Jewish history. "Informed
choice" cannot happen when we're not informed.
There's also a problem with the "choice" part. The question that Reform
asks, "is it meaningful to me", is entirely self-centered, an exercise in
selfishness. The question more properly ought to be: Can it benefit me, my
family, the Jewish community, or the world community, if I observe this
mitzvah? Following Jewish ethics, for example, isn't always desirable or
"meaningful" to me as an individual, but it is as a community. That's the
point we were missing with our much-vaunted "autonomy."
The "Ten Principles" begins to address these problems. Individual "informed
choice" is never mentioned; instead, the document says that "We are
committed to the ongoing study of the whole array of mitzvot and to the
fulfillment of those that address us as individuals and as a community." It
admits that all the mitzvot demand study, and obligates Reform Jews to
take the needs of the community into account. No longer is "individual
autonomy" the be-all and end-all of Reform.
In the process, it endorses Jewish ritual to an extent never before seen in
the Reform movement. Few of us recall that 40 years ago kippot were banned
in many Reform synagogues, and were sparse even 20 years ago. Today, they
are worn by many, but one symbol reflecting an overall "return to
tradition." This platform embraces the movement's new direction.
Yet here is the down side of "The Ten Principles." It focuses upon both
individual and communal rituals, but ethics are discussed only at a
communal level -- it offers a litany of social action items under the
rubric of tikkun olam, repairing the world, but never mentions the need
for individual ethical growth.
Even the 1885 Pittsburgh Platform, which represented the most dramatic
break with traditional ritual, argued that all ethical mitzvot were still
binding. But if this is true, why do so many Reform Jews have trouble
naming any positive ethical mitzvot beyond "love your neighbor," those that
appear in the Ten Commandments, and that vague exhortation to engage in
tikkun olam?"
It seems that we have forgotten that our tradition tells us, in great
detail, how to go about becoming ethical individuals.
Let me focus upon one example: the laws relating to speech. Judaism has
always demanded extreme care with what we say. Jewish tradition tells us
that speech which denigrates others, even if true, is generally prohibited
and a grave sin. If ever there was group of ethical mitzvot that
simultaneously (a) encourages sensitivity; (b) furthers tolerance and
understanding; is extraordinarily relevant to everyday life; and (d)
demonstrates uniquely Jewish ethics -- this is it! Yet few Reform Jews have
ever even heard of the area of law which I am discussing: "lashon hara",
evil speech.
While many in the Reform movement denigrate the Orthodox for slavish
adherence to the minutia of ritual observance, those same ritualists have
multiple organizations devoted to the promotion of ethical speech, and even
a hot-line for questions. That is dedication to Jewish ethics. Where are
we by comparison? Where are our study materials on subjects like these?.
This is but one example, for Jewish tradition is full of ethical mitzvot.
The largest tractate in the Talmud is not about ritual observance, but
about business relations. We might learn "finders keepers, losers weepers"
on the playground, and American law tells us we have no obligation when we
find a lost object, but Jewish tradition tells us just the opposite --
demanding concern for our neighbor's property and not just our
own. We seem to be oblivious to this kind of ethical tradition, while we
restore kippot and kashrut to their former prominence.
The opportunity being missed in these "Ten Principles" -- indeed, in the
entire "return to tradition" by Reform Judaism -- is in the failure to
recognize that Jewish tradition has a lot to say, with great specificity,
about personal ethics in our everyday lives.
But perhaps there is good news on this front. Last November, Rabbi Yoffie
said, "We are a Movement dedicated not only to tikkun olam -- repair of the
world -- but also to tikkun middot -- repair of that which is ethically
flawed in our personal lives and behavior." But, unfortunately, I have not
seen any recognition of this in anything said or printed by the Reform
movement since that speech. We need to pick up on this ideal, both as a
movement -- by instituting synagogue classes, programs, and developing
material to promote Jewish ethical development, and individually -- by
recognizing that our tradition has a lot to say about ethics, that it is a
whole lot more than just "be a good person," and, if we are serious about
ethics (and many of us are), making the time and effort to learn about it.
I commend the leaders of the movement for taking a great step in the right
direction with the "Ten Principles", and encourage them to act on Rabbi
Yoffie's observation and take one more step -- one that ought to be easy
and right in line with the ideals of the movement: in our return to
tradition, let's start in the area which we claim to have been
concentrating upon all along -- the ethical mitzvot which our tradition has
always provided.
We Take Another Step?
Eric Simon is a member of the (Reform) Union of American Hebrew Congregation's Commission on Synagogue Affiliation and an outgoing vice president of Beth El Hebrew Congregation in Alexandria, VA. He may be reached by clicking here.