Hannah Wolinsky, Ilana Wolf Debate Speech

Ilana Wolf, Hannah Wolinsky                                                                                               

Debate: In Favor of Reform Judaism

October 21, 2013

                                                 

            Reform Judaism is challenging halachot, which prevent the Jews from adapting and integrating into the non-Jewish world. Halachik Judaism failed to acknowledge that an increasing number of Jews were abandoning Judaism because they found it incompatible with their new priorities and sensibilities. Reformers are trying to “accommodate Judaism to the spirit of the age.” Judaism according to the Talmud is an illusion because the rabbis who established the Talmud should only have authority in their time period. This is because what they ordained was according to the time period in which they lived. Reformers should have the same authority for our age that they had for their age. We, as Reformers, are NOT trying to disregard the Talmud, but we do believe that “anything upon unbiased, careful criticism contradicts the religious consciousness of the present age has no authority over us.” Halachah should no longer be the sole basis of Judaism because the Enlightenment and Emancipation have created new social and cultural conditions for Jews. (Mendes-Flohr, 177-181)

            Authorities who oppose Reform Judaism were concerned because they did not want politics to change so drastically. In 1818, the Hamburg Temple was founded by the New Israelite Temple Association. This Temple stressed Saturday morning services no longer than two hours, having a choir and organ, having confirmation services for boys and girls, giving sermons in German, and using a German prayer book. (Efron, 286).

·      “Constitution of the Hamburg Temple”- Reform Jews want to have the same orderly services for Sabbath and other holy days. This includes a choir, organ, and a sermon. The rituals should also be held in other places such as weddings, baby namings and conformations. (Mendes-Flohr, 182)

·      “The Light of Splendor”- There is much in the world for us to learn from our fellow gentiles. It is shallow for us to say that we cannot learn anything from our neighbors. Other men possess reason just as we do, so why shouldn’t we receive knowledge from them? After all, they were created by the same God as us. We can benefit by learning from their correct actions. The Rabbis say: “Whoever utters a wise word, even if he belongs to the gentiles, is called a sage.” Greek sages who have written books about mathematics or astronomy are worthy of being relied upon by us because they have sound proof and facts. It does not matter whether they are Hebrew Prophets or gentile sages. (Mendes-Flohr, 183-185)

·      “The Sword Which Avenges the Covenant”- The reason for a custom is bound to be affected by change over time. God wants reform in order to revive many people religiously (Mendes-Flohr, 192-194)

·      “The Question of Patriotism”- Judaism greatly believes in human dignity and love for the people we live among. Jews should acknowledge every man as their brother. Furthermore, Jews should acknowledge every fellow countryman as someone they should share common political ideas with. A Jew’s first loyalty should be to their country and then to their religion. (Mendes-Flohr, 201)

·      “Hebrew as the Language of Jewish Prayer”- Hebrew is not necessary for all of services and a German prayer can be more meaningful than a Hebrew prayer. It is necessary to conduct part of the service in German, but Hebrew should be more predominant. “The Hebrew language has ceased to be alive for the people.” Reading from the Torah tires many Jews now. Anyone who says Hebrew is such a key element to Judaism offends it because that is saying that Judaism is a national religion. This is because a separate language is an element of a separate nation. “Language by itself does not constitute a religious element” (Mendes-Flohr, 202-205)

            Non- Reformers are unwilling to change worship, as they want worship to be traditional. They do not want to change with the changing times. They want everything in Hebrew including prayer books. If prayer books are not in Hebrew, it is considered not valid. Non- Reformers do not want musical instruments on Shabbat or during any other services. Reform recognizes it is important to change with times, where as Non-Reformers want to keep things how they were in the past. We realize Non-Reformers believe that reform has altered the prayer book. They have been doing it for a long time so it should not be changed. In addition, they believe that one is in the presence of God when reading the Torah. God’s language is Hebrew so when praying and reading the Torah it should be in Hebrew.  If a Jew does not do that they are incorrect. (Mendes-Flohr, 187-189) Rabbi Moses Sofer was opposed to reform. He stated: “Be warned not to change your Jewish names, speech, and clothing- God forbid… Never say times have changed.” (Efron. 286)

            We do not want to weaken Judaism, but we want to strengthen certain aspects of it. Abraham Geiger believed Reform Judaism was merely going along with the times. It was not trying to change Judaism. (Efron, 287) The idea of Reform is to make Judaism more accessible to everyone so Jews can feel they are a part of society and its culture. People who turn to Reform Judaism can still follow traditional practices, but with some modification.

Works Cited

            Efron, John M., and Steven Weitzman. The Jews: A History. Upper Saddle River, NJ: Pearson Prentice Hall, 2009.

            Mendes-Flohr, Paul R., and Jehuda Reinharz. The Jew in the Modern World: A Documentary History. New York: Oxford University Press, 2011.