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Jewish Peoplehood Implications for Reform Judaism

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Jewish Peoplehood Implications for Reform Judaism RICHARD G. HIRSCH Jewish Peoplehood Implications for Reform Judaism In his introduction to the book The after the publication of the Protestrab• Jewish State, Theodor Herzl declared: biner, an article in Maariu (July 16, "We are a people — one people." That 1968), recorded the amazing discovery definition became the premise on which that almost all the living descendants of the Zionist movement was founded, just the five protest rabbis were living in the as the rejection of Jewish peoplehood Jewish State. became the leitmotif of 19th century The protest is no more. No more do Reform Judaism. But not only Reform we hear the question: What are the Jews Judaism. The 1897 Declaration by the — nation, people, religion, race? We Protestrabbiner, the Executive Commit• have found a definition which fits us. tee of the German Rabbinical Associa• History and destiny have reinforced the tion, was signed by two Orthodox as well conviction: The Jews "are a people — as three Liberal rabbis. Stating that one people." "Judaism obligates its adherents to We have by now overwhelmingly serve with all devotion the Fatherland to agreed that throughout the world there which they belong, and to further its is a Jewish People, who in the land of national interests with all their heart Israel are organized into a Jewish State. and with all their strength," they op• Am Yisrael, Eretz Yisrael, Medinat posed the convening of the First Zionist Yisrael are three related, but clearly dis• Congress. Their protest was responsible tinct, separate and definable terms. for the transfer of the Congress, However, it is my contention that originally scheduled for Munich, to though we have agreed on the ter• Basle, Switzerland. Nearly seventy years minology, we have not yet come to terms with the full implications of peoplehood. I believe that most of the controversies within our movement, as well as within Richard G. Hirsch, who came on aliyah in 1973, American Jewry in general, are at root is Head of the World Union for Progressive only contemporary reflections, adapted Judaism and is a Member of the Executive of the World Zionist Organization. to the changed conditions of Jewish life, 123 FORUM-37: SPRING 1980 124 FORUM-37: WORLD JEWRY of the old controversy over definition. Judaized, de-Torahized, de-nationalized Though we use other words than the universalism. previous generations, the religion versus Though subsequently our movement peoplehood conflict is still an activating has presumably rejected classical force. However, whereas in the past the Reform and restored the particularist debate was between opposite poles, in dimension, we still find ourselves tied to this generation it is between degrees of the linguistic and conceptual premises of emphasis. It is accordingly more subtle, classical Reform. Many if not most of complex and muted. Yet, if we are to our statements still bespeak a theology refine alternative courses of belief and which perceives of universalism and par­ action, we need a continuing machloket ticularism as two forces in constant ten­ leshem shamahyim ("controversy for the sion. This view is reflected in some of sake of Heaven"), which will bring the the papers delivered at the symposium issues to the fore rather than submerge sponsored by the Central Conference of them. American Rabbis in 1976 on the themes I have selected three areas of conflict of universalism and particularism. One within our movement — theology, of our colleagues defined universalism as Halakhic practice and Zionism — "that category of thought which tends to wherein the debate between the religion subordinate the distinctiveness of the versus peoplehood emphases continues. I Jewish people to the greater good of the shall make no effort to be comprehen­ general society, to minimize the distinc­ sive, but will deal with one issue in each tiveness of the Jewish people, to max­ area, presenting in each instance a imize that which it shares with other perspective which stresses the groups in society, or to put the survival peoplehood dimension. of the Jewish people second to the sur­ vival of the general society." (CCAR Journal, Summer 1977, page 39). In Toward a Theology of Peoplehood the Centenary Perspective adopted at the Conference in 1976, universalism is Classical Reform persistently distorted identified as a "concern for humanity" the relative weights of the component and the "messianic hope (is) that parts of the triad God, Torah and Israel. humanity will be redeemed" — without While it elevated the elements of faith reference at that point to the traditional and theology, it also minimized Halakha messianic hope, *the precondition of and tried to expunge the significance of which is that the Jewish people will be the land, language and people of Israel. redeemed. The document also states, Messianism was de-nationalized and the "The State of Israel and the Diaspora, mission denuded of particularism. The in fruitful dialogue, can show how a peo­ prophets were ejected from the earth of ple transcends nationalism even as it their historical milieu and projected into affirms it." (my italics). In these and universal space, like a science fiction other expressions, universalism is time capsule. The very phrase Prophetic translated as concern for humanity, -at־Judaism became synonymous with a de- ethics and social justice in society JEWISH PEOPLEHOOD: IMPLICATIONS FOR REFORM JUDAISM 125 large. Particularism is rendered as con• our actions on the status and well-being cern for the Jewish people and the of Jews. I never offered testimony before Jewish community, cultural distinc• Congress or gave a speech which was not tiveness, ritual, Zionism, and the Jewish rooted in Jewish •tradition. I considered State. Whereas both are deemed essen• it my task not only to speak for Jews, tial, somehow the universal is in• but to speak for Judaism as the 4000 terpreted as being on a higher plane, year old' heritage of commitment to the more selfless, ultimate and transcen• pursuit of justice and the advancement dent, whilst the particular tends to be of the human condition. regarded as parochial, nationalistic, And now that I have been working in penultimate, a necessity for survival, but the State of Israel, supposedly the arena of lesser value in the scales of eternity. of Jewish particularism, I find manifold This continuing effort to separate the opportunities for the expression of the inseparable is a corrosive vestige of clas• universal impulse. In serving on the sical Reform. It has been my privilege to board of an international center for serve our movement on the cutting edge youth which sponsors community centers of both dimensions. When I was Director for Jewish, and Arab children, or in of the Religious Action Center in working on behalf of civil liberties causes Washington D.C., I functioned osten• or of new olim, we respond to the divine sibly in the arena of universalism, ar• imperative of Tikun Olam (perfecting ticulating Jewish concerns and positions society). In fact, if I were to be asked on issues of civil rights, civil liberties, where in our entire world Progressive social welfare, and war and peace. In movement is the interdependence of the many if not most of our efforts, no universal and particular impulses most Jewish vested interests were involved. I manifest and relevant, I would say that remember once having received a call it is in our new small community in the from a group that was convening a Arava called Kibbutz Yahel. For there public hearing on the problems of young Jews from Israel and the migrant workers. The man in charge told Diaspora are putting down roots literally me that they wanted testimony from a in the soil of Eretz Yisrael, building an Protestant, a Catholic and a Jewish outpost for the defense of the Jewish migrant worker. He asked me to find a people, planting the seeds of a new Jewish migrant for the hearing. We Jewish society, seeking creative forms of scoured the country — to no avail. Jewish religious observance, Finally, I called him back and asked if I implementing in their own lives, not could testify, on grounds that with all once a weekend or once a month, but my peregrinations around the country, I twenty-four hours every day the Jewish was the closest thing we could find to a values of communal responsibility, Jewish migrant. Throughout all the economic and social justice. I challenge years in Washington, laboring on behalf anyone .to point to any group or con• of universal causes, I was always gregation within our movement which is motivated by my Jewish particularism either more universalistic or more par• and always cognizant of the impact of ticularistic. 126 FORUM-37: WORLD JEWRY How misguided and unfounded is the lema'an tich'yu "Seek good and not evil trepidation being expressed, in some that ye may live." (Amos 5:14). That is quarters that too intensive a Zionism in a command which Jews can and should Reform Judaism is upsetting the classic fulfill in every society, Jewish as well as balance between universalism and par• non-Jewish, and for the benefit of ticularism. The genius of the Jew is to humankind, which includes fellow Jews be found not in the balance but in the as well as fellow human beings. Leo blend between universalism and par• Baeck summarized what should be our ticularism. Zionism is not only Jewish position when he wrote "This people.... particularism; it is also the epitome of has life. ...only when it holds to itself Jewish universalism. The Jew instinc• for the sake of humanity and to tively understands that the ethical humanity for the sake of itself." (This imperatives of religion cannot be applied People Israel, p.
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