The Reconstructionist Volume 70, Number 1, Fall 2005 Table of Contents 2 From the Editor The Reconstructionist at Seventy 5 Richard Hirsh, American Jewish Life Since 1935: A Reconstructionist Retrospective 15 Rebecca T. Alpert and Jacob A. Staub, Exploring and Finding Reconstructionism 22 Mel Scult, Kaplan After Sinai: Evolution or Revelation? 31 Michael M. Cohen, Zionism Today: A Reconstructionist Reflection 36 Ann Eisenstein, Kohut Meets Kaplan: The Paradox of Relating Personally to a Nonpersonal 46 Nancy Fuchs-Kreimer, Science and Spirit: Reconstructionist for the 21st Century 58 Toba Spitzer, The Blessing of Uncertainty: Kaplan, God and Process 69 Daniel Goldman Cedarbaum, Toward a Redefinition of Reconstructionism 82 Carl A. Sheingold, Managing Dualities: A View of Reconstructionism from the Radical Center 93 Reconstructionist Judaism, Past Present and Future: A Symposium David Teutsch, Jane Susswein, Amy Klein, Brant Rosen, Isaac Saposnik, Dan Ehrenkrantz, Amy Goldsmith, Shawn Zevit Viewpoint 107 Barbara Hirsh, Values-Based Decision Making: Some Second Thoughts Response by David Teutsch Book Reviews 114 Lawrence Bush, Going for Broke, Review of The Jewish 1960s: An American Sourcebook, edited by Michael E. Staub 120 George Driesen, Time for a Paradigm Shift in Jewish Thought Review of Judaism, Physics and God: Searching for Sacred Metaphors in a Post-Einstein World, by David W. Nelson 124 Rebecca T. Alpert, Jewish Roots of the American Soul Review of Jews and the American Soul: Human Nature in the Twentieth Century, by Andrew R. Heinze From the Editor 70: Shades of Gray According to the sage Judah ben Tema (Pirke Avot 5:24). the age of seventy (shiv’im) is reckoned as l’sayva, which in its literal sense means something like “the age of the graying head.” In the midrash (Bereshit Rabba 59:3), the raise the question of what the difference is between sayva and zikna, which ap- pear together in Psalm 71:18: “. . . and even in hoary (zikna) old age (sayva), do not forsake me . . .” Since both have the connotation of advanced age, are they merely synonyms? Rav Aha explained: “If I am given old age, may I also be given the [wisdom, dignity and] venerability that comes with it.” Put differently, zikna is quantitative; sayva is qualitative. With this issue, we celebrate the 70th anniversary of The Reconstructionist. Seventy years of continual publishing is no small accomplishment, and we are appropriately proud of our record. But it is not only the zikna, the longevity, that we honor with this issue; it is the sayva that we honor as well. To have main- tained an ongoing discussion on the important issues of Jewish life over seven decades, while keeping the level of discussion on a sophisticated as well as a civil plane, has been a major contribution not only to our movement, but to North American Jewish life. Shiv’im l’sayva; age 70 is the gray head. What an appropriate observation for this publication, which has as its legacy a refusal to reduce complex issues to simple solutions. For those who need black or white answers, The Reconstructionist is not the right publication. This is a journal for those who understand and appreciate the importance of shades of gray when discussing issues of consequence about which good people can have a variety of viewpoints. The Reconstructionist is not merely a document of a small but influential of Jewish life. As one reads through the back issues, major world and national events of the past seventy years are all reflected in editorials and in articles. Of course, the legacy of seventy years also records the unfolding story of the Jewish people in the 20th century, and The Reconstructionist is a remarkable record of the challenges, transitions and adaptations that affected the North American Jewish community. In its seven decades, the editorial board of The Reconstructionist has included many devoted, thoughtful and articulate people. Space does not allow for a full listing of all the men and women who volunteered their time to reflect together on the important issues of their time, and to shape a progressive Jewish response to those issues. The list of contributing editors is equally distinguished, and reflects the many people who took the time to put their thoughts in writing. Elsewhere in this issue, we pay tribute to those who have served The Reconstructionist in a professional capacity as editors, assistant editors and managing editors.

 • Fall 2005 The Reconstructionist For most of its first four decades, The Reconstructionist appeared biweekly, with twenty or thirty pages of tightly-packed text per issue. Even when the publication schedule became monthly, each issue included a full offering of reviews, articles and editorials. As I labor to two issues of our journal out each year, I marvel at the abilities and dedication of the editors who came before me, who largely worked without the benefits of computers, electronic files, word-processing and email. I still am not sure how they did it, but we are all in their debt. I am pleased to be able to take the opportunity of our 70th anniversary to announce that the American Theological Library Association (ATLA) has begun the project of scanning the entire run of The Reconstructionist from 1935 in order to make it available online on the Internet. I am grateful to Rabbi Sandy E. Sasso of Congregation Beth-El Zedeck in Indianapolis for initiating the contacts with ATLA that have enabled us to take this important step. We will keep our readers posted as to the progress of the ATLA project, and we will certainly announce when The Reconstructionist goes online, along with the steps necessary to gain access. Meanwhile, remember that all of the issues from 1994 on are available online at www.therra.org or www.rrc.edu. It is truly an honor to be in the editor’s seat as we celebrate this milestone. May the future of The Reconstructionist extend at least as far into the future as we have

come so far. Barukh . . . shehehianu,. v’kiyamnu, v’higianu lazman hazeh.

In This Issue

Our 70th anniversary is an appropriate moment to reflect on Reconstructionist Judaism. In this issue, we have invited many of the key professional and lay lead- ers of the movement to offer reflections on different aspects of Reconstructionist thought and practice in a symposium devoted to our past, present and future. We also feature a series of articles exploring various aspects of Reconstructionist thought and practice. In the “Viewpoint” section, we feature an exchange on the concept of values- based decision making (VBDM) that raises some important questions about that process. Three book reviews round out this issue on topics pertinent to Recon- structionism: one is on the relationship of science and religion; another chronicles the 1960s, the same decade in which Reconstructionist Judaism emerged as a full and separate denomination; the third explores the impact of American Jews on the formation of the American soul. We invite reactions and responses from our readers, who are today, as they have been for the past seven decades, an integral part of intellectual adventure of The Reconstructionist. —Richard Hirsh

The Reconstructionist Fall 2005 •  On the Occasion of Our 70th Anniversary

We Honor the Editors, Assistant Editors and Managing Editors

Who Have Sustained The Reconstructionist

Mordecai M. Kaplan, Founding Chairman

Ira Eisenstein, Managing Editor, Associate Chairman, Editor, 1935-1983

Eugene Kohn, Managing Editor, Editor, 1935-1959

David Sidorsky, Managing Editor, 1959-1960

Emanuel Goldsmith, Assistant Editor, 1966-1968

Jacob J. Staub, Editor, 1983-1989

Joy D. Levitt, Editor, 1989-1993

Herb Levine, Editor, 1994-1996

 • Fall 2005 The Reconstructionist American Jewish Life since 1935: A Reconstructionist Retrospective

By Richard Hirsh

hen pub- decades, The Reconstructionist was lished Judaism as a Civiliza- the preeminent Jewish journal of the W tion: Toward a Reconstruc- American Jewish community. Many of tion of American Jewish Life in 1934, the Jewish magazines and journals we the original “Reconstructionist” syna- take for granted today did not come gogue, the Society for the Advancement into existence until after World War of Judaism, was already fourteen years II, or even later. Organizational publi- old. Kaplan’s radical rethinking of Juda- cations that today increasingly devote ism was documented in articles dating pages to discussion of topics rather than back to 1915. A 1927 offer to Kaplan just reporting on activities began their to become president of the independent lives primarily as house-organs. The Re- Jewish Institute for Religion in New constructionist was the first Jewish jour- York had been rejected more than once. nal to engage substantive conceptual, Kaplan himself was fifty-three years old, theological and ideological issues, just and one could argue that the book was as second-generation American Jews too much, too late. were coming of age and seeking ways Remarkably, Judaism as a Civiliza- to integrate their Jewish and American tion provoked an enthusiastic response identities. in the Jewish community (as well as The early Reconstructionist edito- some not unexpected criticism from rial boards were comprised of many of traditional quarters). One consequence the leading intellectual figures of the of this reception was the creation of The American rabbinate as well as leaders in Reconstructionist magazine, whose first the fields of Jewish education and com- issue was dated “January 11, 1953-She- munal service. If one wanted to make bat 7, 5695,” as the masthead pointedly a statement about, influence opinion noted in two-civilization shorthand. on, or comment on critical issues of American Jewish life, one wrote for The A New Voice Reconstructionist. The Reconstructionist that appeared in Appearing as a biweekly in its first 1935 was, in fact, an expanded version Rabbi Richard Hirsh has served as Editor of The Reconstructionist since 1996 and is the Executive Director of the Reconstructionist Rabbinical Association. This article is adapted and expanded from “The Reconstructionist: A Window on Jewish Life” (Reconstructionism Today, Autumn 1999).

The Reconstructionist Fall 2005 •  of The SAJ Review, which Kaplan had that Reconstructionism sought to bring been publishing (until the Depression together under the slogan “Judaism as a intervened) as part of his vision of the civilization.” Included were several lead- SAJ as more than just a congregation. ing Conservative rabbis, all Kaplanian In typically innovative fashion, Kaplan disciples: , , had used The SAJ Review as a forum Israel Goldstein, Ben Zion Bokser and for discussion of important issues of . The Reform rabbin- Jewish life, and not only as an organ ate (at least that wing sympathetic to of congregational communication. The the concept of peoplehood that Kaplan Reconstructionist continued to be pub- advocated) was represented by Barnett lished by the SAJ until 1941, when the Brickner and Edward Israel. Educa- newly-formed Jewish Reconstructionist tors Alexander Dushkin and Jacob Foundation assumed responsibility. Golub, and Hillel rabbi rounded out the roster. Finding a Name The Importance of Editorials When Judaism as a Civilization ap- peared, a group of Kaplan’s disciples, From its inception, The Reconstruc- including Rabbis Ira Eisenstein, Mil- tionist was committed both to publish- ton Steinberg and Eugene Kohn, saw ing articles and reviews and to produc- an opportunity to capitalize on the ing editorials in which contemporary excitement and interest generated by issues — including Jewish, American the book. The creation of a magazine and global — were analyzed through a devoted to Reconstructionist thinking progressive Jewish perspective. Appear- was seen as a timely and crucial vehicle ing in the midst of the prewar Depres- for keeping Kaplan’s program before the sion years, and with the rumblings of Jewish community. war from Europe already beginning to But what to name the nascent be heard, The Reconstructionist under- publication? In his autobiography, Re- stood immediately the importance of constructing Judaism, Ira Eisenstein re- applying Jewish perspectives to issues ported that many options were floated, that confronted Jews on a daily basis. but those who would become the core of The editorials were the product of the editorial board kept circling back to regular meetings of the editorial board “Reconstructionist,” despite the some- members, and normally appeared as what cumbersome terminology. Milton unsigned consensus statements. (Guest Steinberg argued for the name as an editorials normally came with attribu- indispensable and authentic representa- tion.) Rabbis Kaplan and Eisenstein tion of the magazine’s mission, and thus generally assumed responsibility for the was born The Reconstructionist. actual writing, with Eisenstein presid- Those called together for the initial ing at the meeting so that Kaplan could editorial board represented the very participate freely. spectrum of the Jewish community The very first issue included seven

 • Fall 2005 The Reconstructionist editorials. The lead editorial, “The The Particular Reconstructionist Position,” included and the Universal a summary of key Kaplanian concepts and then went on to address social From 1935-1945, The Reconstruc- issues, opposition to fascism among tionist was the primary voice of Ameri- them. Reflecting the economic times, can Judaism, as it mirrored the com- the editorial bluntly states, “we dare munity’s involvement with the major not be reconciled to an economic sys- external issues (the gathering war in tem that crushes the laboring masses Europe and American involvement and permits the existence of want in after December 1941) and the internal an economy of potential plenty. Social issues facing the Jewish community. righteousness is possible only upon the In the October 22, 1937 issue, an establishment of a cooperative society, editorial on the anarchy of kashrut regu- the elimination of the profit system, and lation suggested a coordinated commu- public ownership of all natural resources nal response in which the rabbinate, the and basic industries.” This flirtation American Jewish Congress, the Ameri- with socialism would permeate The can Jewish Committee, the Federations, Reconstructionist up to and into the early the Council and the Jewish years of the Second World War Welfare Board were each asked to enter Other editorials in that first issue into cooperative communal planning, a dealt with a critique of Zionist think- key Reconstructionist position. ing that saw Zionism as self-sufficient The general as well as specific issues rather than as part of a larger program; of Jewish ritual policy were addressed in an endorsement of an American Com- 1941 in a series of four articles entitled munist weekly for being the only “Toward a Guide for Jewish Ritual Us- publication that cared as much about age” (October 31, 1941-December 12, anti-Semitism as did those published by 1941 issues). This first attempt to de- Jews; a critique of President Roosevelt’s lineate Reconstructionist adjustments New Deal for failing to achieve more eq- to Jewish ritual practice was a defining uitable distribution of income; a warn- issue in the separation of several lead- ing to avoid the rhetoric of Vladimir ing Conservative rabbis from active Jabotinsky, spokesperson for right- association with The Reconstructionist wing Revisionist Zionism; a tribute to magazine. This early skirmish, with the educator Alexander Dushkin on his liberals arguing for adaptation and the departure for Palestine to become head traditionalists settling for interpreta- of education at Hebrew University; tion, was an overture to the eventual and a statement of support for the at- separation of the Reconstructionists tempt of “Jewish Soviets” to establish an from the Conservative movement. “independent Jewish territory” in Biro- Bidjan, Russia, noting the anticipated World War II endorsement of the Russian government for this move. These sorts of internal Jewish issues

The Reconstructionist Fall 2005 •  soon paled before the larger issues fac- stand in the way of organized united ac- ing America and American Jews. Even tion on the part of all American Jews to as the final article on the ritual guide save European Jewry” (“Save European was on press, the Japanese bombing Jewry Now!” March 5, 1943). of Pearl Harbor brought the U.S. into On December 14, 1945, a half-year the war. An editorial, “Our Country at after the end of the war, an editorial War” (December 26, 1941), stated that entitled “In Memory of Six Million “We are fighting . . . not only against an Dead” captured the emerging reality immediate evil but for an ultimate good that the extermination of European — the achievement of that era of uni- Jewry had no parallel in the catalog of versal freedom, justice and peace which Jewish suffering. Anticipating the de- the prophets of Israel first envisaged bate which would emerge in the 1950s and proclaimed to mankind.” During and which continues to this day, The the war years, The Reconstructionist Reconstructionist urged that appropriate continued to comment on overseas as liturgical and ritual forms be created well as national issues, and despite the through which memorial could be natural tendency to subordinate all dis- mediated, including the “setting of a cussion to the allied war effort, articles day in the calendar when all . . . might continued to come forth on topics of join in saying the Kaddish.” contemporary Jewish concern. The establishment of the State of As the second decade of publication Israel in 1948 was the fulfillment of the approached, the war effort was shifting Zionist dream, which Reconstruction- towards what would eventually be a ism had embraced from its inception. successful conclusion. While celebrat- The creation of a homeland in which ing the increasing Allied victories in Jewish civilization, Hebrew, Jewish arts Europe and the Pacific, American Jews and culture and literature and Jewish in particular were stunned to learn history would be primary rather than of what would later be named as the secondary thrilled the editorial writ- Holocaust. A 1943 editorial stridently ers. An editorial entitled “The Miracle rebuked those Jews “who seem to be Has Happened” (May 28, 1948) stated wholly indifferent to the tragic plight “Who would have believed possible fifty of their European brethren . . . out of years ago what has happened today? . . . fear of raising an undue clamor . . . It is an evidence that men can draw on nothing too bitter can be said about a Divine Power to make dreams come such Jews.” While American Jewish true if those dreams conform to the leadership divided over whether to push law of righteousness that expresses His for the rescue of European Jewry, The transcendent purpose in the evolution Reconstructionist advocated action, or of human society.” “we shall be guilty not only as Jews but as Americans . . .” Against those who New Intellectual Currents feared provoking anti-Semitism, the ed- itorial board concluded “Nothing must The Reconstructionist message

 • Fall 2005 The Reconstructionist in the fifties and early sixties found Jewish Suburbia its rational (naturalism) as well as its sociological (peoplehood) approaches While the intellectual elite struggled in competition with new forces. On with such issues, the social circum- the intellectual front, the existential- stances of the new Jewish suburbanites ist religious thinking that had arisen stood in sharp contrast. Thousands of in Europe after World War I reached returning Jewish soldiers moved with American shores in the years after the their new families to the suburbs sur- Second World War. Disillusionment rounding the major cities, and as they with reason, despair about human did, they created the suburban Jewish nature and a hopelessness about the congregations and culture that would amelioration of human suffering posed become the context in which that a challenge to the Kaplanian emphasis generation would adapt Judaism to its on rationality, the “Power that makes needs. In community after community for salvation” and the hope for the new temples and sprouted, “achievement of that era of universal as the third generation of American freedom, justice and peace which the Jews proudly took their place in an prophets of Israel first envisaged and America comprised, in the title of Will proclaimed to mankind.” Herberg’s famous study, of Protestant, Milton Steinberg, a close friend of Catholic and Jew. Ira Eisenstein and a loyal disciple of The price of this easy accommoda- Kaplan, was among those affected by tion, however, was an emerging iden- the new existentialist . In tification of Judaism as a faith, rather an article entitled “The Test of Time” than a civilization, which was inconsis- celebrating the fifteenth anniversary tent with Reconstructionist approach. of The Reconstructionist (February 24, “Believing” now took priority over 1950), published shortly before his “belonging” as American Jews sought a tragic and untimely death, Steinberg position of social equality premised on responded to Kaplan’s avoidance of a shared American “faith in faith.” “The ultimate questions: “For me, the rid- Christians have their church; the Jews dle of the universe is not so readily to have their Synagogue” wrote Abraham be dismissed, and faith is not only a Fleischman in “The Urban Jew Goes psychological and ethical venture but Suburban” (March 6, 1953). It would a cognitive one also, an affirmation not be until after the 1967 Six-Day War concerning the ultimate nature of in Israel that a reassertion of Jewish eth- things.” While endorsing the essential nicity would find a receptive audience validity of the rest of the Reconstruc- among Jewish college students. tionist platform, Steinberg’s theological dissent proved to be a preview of the Roots of new thinking that was to take center stage in American Jewish life. The fifties also saw the emergence of what would burst into full flower

The Reconstructionist Fall 2005 •  a decade later as the movement for salvation is an invincible Power, before equality of women in Jewish life. In which no man-made evil can stand.” the March 6, 1953 issue, Ira Eisenstein The Reconstructionist also weighed in reported on the now-equal status of on the then-thorny issues surrounding women at the SAJ after the vote to presidential candidate Senator John F. grant full religious access to all ritual. Kennedy, whose Catholicism was being He attributed the change in part to “the used to call into question his ultimate open testimony of one of the young loyalty if he were to be elected. Beyond women [at the SAJ] who had previously the obvious and easy dismissal of such been the bulwark of those who fought accusations, the editorial “Religion in [against equality]. She described her the Elections” (May 13, 1960) suggest- experience with her own five year old ed that religion properly understood as a in the synagogue . . . ‘only the men?’ way of life and not merely belief indeed . . . after this touching testimony, the legitimately invited questions of candi- vote was taken. The rest is history.” dates for office. “Such questions should Dr. , well- not be regarded as intolerance toward known as the first contemporary bat a religion not one’s own. They should mitzva, also had the distinction of being rather be regarded as showing respect the first woman named to the editorial for honest religious differences.” board, appearing on October 2, 1942. Just three years later, in December of From the policy change at SAJ in 1951 1963, The Reconstructionist joined in the to the entrance of the first female rab- nation’s mourning for the assassinated binical student at the Reconstruction- president. “We were shaken to think ist Rabbinical College in 1969, The that any [assassin] should have had such Reconstructionist continued to document scant respect for the office, if not for the and to endorse the expanding claim to man. David’s words on hearing of the equality by Jewish women. death of Saul, echoed in our ears: ‘How wast thou not afraid to put forth thy The Turmoil of the Sixties hand to destroy the Eternal’s anointed?’” (“The Martyred President and a Nation’s On February 19, 1960, the “25th Journey” December 13, 1963.) Anniversary” issue of The Reconstruc- tionist was published, just in time to Cultural Critiques usher in a new decade. The editorial, “On The Threshold of a Quarter Cen- The sixties also witnessed cultural tury,” saw an opportunity to capitalize reflections on Jewish identity emanat- on the new beginning and reassert a ing from literature and music, in addi- key Reconstructionist teaching: “At tion to those issuing from rabbis and the start of a new quarter century, we social analysts. In the March 4, 1960 pledge our best endeavors to teach the issue, Judd Teller and Harold Ribalow perfectibility of man based upon the offered essays on the controversial col- conviction that the Power that makes for lection of stories by Philip Roth, Good-

10 • Fall 2005 The Reconstructionist bye Columbus. Roth had lampooned As the sixties exploded in protest over and lambasted what he portrayed as civil rights and Vietnam, and as assas- the bland, insecure, superficial and sinations continued to eradicate hope social-climbing suburban Jews of the and faith, the quest for meaning and late 1950s, and not all American Jews value and the place of religious com- were happy. munities in confronting societal crisis Siding with those who felt that Roth became more important. wrote out of self-hate, and that his sto- ries could not be “good for the Jews”, Reconstructionism Ribalow represented one side of the Becomes a Movement Jewish debate. In contrast, Teller dis- missed the hand-wringing of “American The Reconstructionist magazine was Jewry’s so-called national leaders and in fact the first step in the long develop- their organizations” for “pursuing the ment of Reconstructionism as an inde- wisp of public relations.” The Recon- pendent fourth Jewish denomination. structionist presented both sides of the By the 1960s, what had earlier been a debate, reflecting its long commitment Jewish journal of wide readership and to publishing diverse perspectives. influence had narrowed to a publica- In 1963, comedy writer Alan Sher- tion that increasingly spoke to a smaller man scored a hit with a novelty record audience: the slow but steadily growing entitled “My Son the Folksinger” in numbers of Jews who sought to create a which Sherman’s original songs about Reconstructionist movement that would suburban Jewish life were set to popular stand apart from the Conservative and folk tunes. Sociologist Herbert Gans Reform movements. wrote an essay (“Alan Sherman’s Soci- With the establishment of the Re- ologist Presents . . . ,”May 3, 1963) on constructionist Rabbinical College what those songs reflected about Jewish (RRC) in 1968, the long-awaited final identity. “Sherman’s Jews . . . have re- step was taken. From that time forward, linquished the nostalgia for traditional The Reconstructionist increasingly be- Judaism, and they worry little about came a voice for discussion and debate the Jewishness of the third generation. about issues indigenous to an emerging Indeed, they are Jewish only in that movement. While editorials continued they live in Jewish neighborhoods and to address general and wider Jewish earn their living in typically Jewish oc- issues, the content of the magazine cupations.” shifted towards analysis of issues within The criticism of Roth and the satire the movement and the application of of Sherman suggested that there was a the Reconstructionist perspective to spiritual hollowness at the center of the contemporary issues. plenitude of suburban Judaism, not- withstanding the comfortable presence, Student Radicals socially and congregationally, that Jews had achieved in “The New Frontier.” The instability of the late sixties and

The Reconstructionist Fall 2005 • 11 early seventies, particularly as played in fact marked by struggles between out in the so-called “generation gap,” students and faculty and administra- found its address in The Reconstruction- tion over policy, procedure, principle ist as well. An editorial, “Riots at Co- and practice. A March 5, 1971 edito- lumbia, Quiet in Jewish Life” (May 31, rial criticized “those radical Jews who, 1968), sympathetically acknowledged ostensibly devoted to Judaism and the concerns (if not all the tactics) of the Jewish sancta, misappropriate both college students who that spring had in the interests of causes inimical to shut down that university, applauding the Jews and Judaism.” This brought their passion and social concern. The forth a sharp response from a group of editorial then asked: “How strange it students at the RRC, published in the is that there are no riots, no sit-ins, no May 7, 1971 issue: “We . . . dissociate picketing, no demonstrations at Jew- ourselves from the views expressed [in ish institutions – synagogues, temples, the editorial] . . . which heaps abuse on seminaries, social agencies...we must so-called Jewish radicals . . . We utterly confess that we look wistfully at the reject this attempt by the unrepresenta- burning zeal of the students, and wish tive Editorial Board (alas, their age does that some of it would make its appear- show) . . . ” In his reply to the students, ance within Jewish ranks.” editor Ira Eisenstein concluded with the In November of 1969, the Jewish observation that “. . . if our age shows, student unrest that The Reconstruc- [the rabbinical students] should know tionist once longed for surfaced at the that, with our last, waning strength we General Assembly of the Council of are trying to create a school in which Jewish Federations and Welfare Funds. younger leaders may be educated so Students disrupted the proceedings, that they can take over whenever they demanding a shift in allocations from are ready.” overseas efforts to Jewish education and spiritual issues here at home. The Re- A New Direction constructionist applauded the “decorum which characterized their demonstra- In 1982, an organizational restruc- tions” but more importantly, saw that turing of the Reconstructionist move- “they put their collective finger upon ment took place. Beginning in 1983, the most sensitive point in American publication of The Reconstructionist Jewish communal life, namely, the was taken over by the Federation of failure to assign the proper priorities in Reconstructionist Congregations and the distribution of communal funds” Havurot (now the Jewish Reconstruc- (“Jewish Youth Demonstrate for Jewish tionist Federation, or JRF). Rabbi Jacob Education”, December 12, 1969). Staub became editor after the 1982 But the protests applauded by The retirement of Ira Eisenstein, who had Reconstructionist were not necessarily served as editor for many years. welcomed as warmly closer to home. For the next ten years, under the The inaugural years of the RRC were editorship of Staub and later of Rabbi

12 • Fall 2005 The Reconstructionist Joy Levitt, The Reconstructionist tried to structionist became subject to reevalua- strike a balance between editorials and tion. There was a need for a publication articles that dealt with contemporary to come into the increasing number of issues, and the need for a house organ Reconstructionist-affiliated households to bring Reconstructionism into the that briefly and easily communicated increasing number of households af- Reconstructionist thinking on issues filiated with the movement. of personal and communal Jewish liv- Staub and Levitt, both graduates of ing. Within the movement there was the RRC, inaugurated a formal process also an emerging need for a sustained whereby the intellectual evolution of intellectual analysis of Reconstruction- Reconstructionism could be engaged. ist positions as well as an exploration of Articles and symposia offered new per- larger issues. spectives on such topics as the Chosen In 1993, the JRF decided to create a People, democracy in Reconstruction- new publication, Reconstructionism To- ism and liturgical revision. day to fulfill the role of popular journal. Editorials and articles maintained the The RRC took over the publication of courageous and pathfinding tradition The Reconstructionist in the spring of of the earlier decades. A symposium on 1994, recasting it as a journal appear- intermarriage in the November 1983 ing twice yearly, in which ideas could issue anticipated by a decade the shift be explored in depth by focusing each in attitude on this issue from “threat” issue on one topic. The intellectual to “opportunity.” The editorial “The rigor, debate and discussion which The Best Interests of the Child” (October- Reconstructionist was created to support November 1985) boldly advocated for continue to fill the pages. the right of gay and lesbian parents to adopt children, have custody rights, Past and Future and all other options available to het- erosexual parents. The attempt by the In the fall of 1934, when a handful Israeli government to direct the flood of Jewish leaders convened to launch a of Russian Jewish immigrants to ter- new publication, it is doubtful that they ritories over the Green Line generated anticipated seventy years of continual this observation: “A fanatical obsession publication. They certainly could not with a tiny piece of real estate cannot be have imagined that someday there permitted to signal the collapse of [the would be more than 270 Reconstruc- Zionist dream.” (Spring 1992, “What’s tionist rabbis (many of whom con- An American Zionist To Do?”) tribute articles and reviews) and 105 Reconstructionist congregations (many From Magazine to Journal of whose members also contribute ar- ticles and reviews). As the Reconstructionist movement In our time, when religion is reduced continued to grow rapidly in the 1990s, either to a bland and generic sense of the content and function of The Recon- “spirituality,” or wielded as a weapon

The Reconstructionist Fall 2005 • 13 in the hands of cultural and political cover of the first issue — “Dedicated conservatives, the need for a rational to the advancement of Judaism as a voice devoted to embracing the com- religious civilization, to the upbuilding plexity that characterizes issues of sub- of Israel’s ancient homeland, and to stance remains. The Reconstructionist the furtherance of universal freedom, continues to represent the importance justice and peace” — continue to influ- of ideas, the value of using language in ence our current mission: “To serve as a meaningful and constructive manner, a medium for the continuing develop- and the centrality of discussing and ment of Reconstructionist ideas, prac- debating ideas in the light of reason. tices, and institutions, by addressing As The Reconstructionist celebrates religious, political, social and moral its 70th anniversary, the words on the issues of contemporary Jewish life.”

14 • Fall 2005 The Reconstructionist Exploring Judaism and Finding Reconstructionism

By Rebecca T. Alpert and Jacob J. Staub

he first edition of Exploring allowed us to do this was simply the hu- Judaism: A Reconstructionist bris of youth. When we wrote the first T Approach (1985) emerged out edition, we were both under 35 years of the experience of young Reconstruc- of age and less than ten years past rab- tionists who realized that we needed binic ordination. Each of us was already a simple text to introduce the basic serving as a leader of the movement: ideas of Reconstructionist Judaism to Rebecca was dean of students at the a broader audience. While most of us Reconstructionist Rabbinical College had fallen in love with this movement (RRC) and Jacob was director of RRC’s by reading Mordecai Kaplan’s classic Medieval Civilization department and Judaism as a Civilization, we knew that editor of the Reconstructionist. We took dated and weighty book was really not a on the task because we were tired of helpful introduction. Something easier answering the question, “What is Re- and more accessible was necessary to constructionism?” We hoped to write introduce Kaplan’s ideas to a broader a brief and accessible book that could audience. provide a clear answer. We had already One of us (Rebecca) had been raised collaborated on writing projects for The in the Reform movement. The other Reconstructionist and were excited about (Jacob) grew up in the world of mod- undertaking a joint writing project of ern Orthodoxy. Reconstructionism such importance. represented for us (in diametrically opposite ways) a rich and promising The First Edition path that would enable us to thrive as Jews, and we shared a passionate com- As we set out to unpack the defini- mitment to spread the word about this tion of Reconstructionism — Judaism movement that had brought meaning is the evolving religious civilization of to each of us. the Jewish people — high on the list of What made us think that we were our goals was to explain that Kaplanian prepared for the job? Most of all, what ideas could actually be lived by Jews,

Dr. Rebecca T. Alpert is Associate Professor of Religion and Women’s Studies at Temple University. Dr. Jacob J. Staub is Director of the Department of Medieval Civilization at the Reconstructionist Rabbinical College. They thank Rabbis Richard Hirsh and David Teutsch for helpful suggestions about both editions of Exploring Judaism, and Hirsh for his help with an earlier draft of this article.

The Reconstructionist Fall 2005 • 15 providing an inspiring, viable model to In many ways, our characterizations enrich our lives through an engagement of Reconstructionist processes and with Jewish tradition. We knew it was programs were descriptions of the ways possible because we were living it. that things worked at that time in a We were also all too familiar with the single congregation or in several spe- usual questions: cific communities. These included the • What does it mean to believe in a idea of a support system network, the non-personal God who neither hears participatory decision-making process, prayers nor intervenes supernaturally intermarriage and non-Jewish partner in life? participation policies, family and values • Why bother studying our people’s education programs, creative life-cycle sacred texts if you don’t believe that rituals, social action programs, less for- they were divinely revealed? mal synagogue structures and relation- • Why be ritually observant if you don’t ships between rabbis and congregants, believe that Jewish practices are literally among others. commanded? We were describing real communi- • Aren’t you really just picking and ties, but in a very real sense, we were choosing whatever suits you? also creating guidelines for how we • Why is Kaplan’s “ethical nationhood” thought all Reconstructionist com- preferable to Ethical Culture? munities ought to work. In some cases, • What makes Reconstructionism dif- positions had been approved by del- ferent from Reform? egates at annual national conventions. • Isn’t it really just the left wing of the But for the most part we were trying to Conservative movement? capture the most exciting work in our In formulating our responses, we movement, which, then as now, often were addressing both traditionalists who blossomed locally without movement- might question our authenticity and the wide imprimatur. rising numbers of members of Recon- Fifteen years later, in 2000, the Re- structionist congregations and havurot, constructionist movement had grown as well as potential members who sought rapidly to 100 affiliates, and a substantial a foundation on which to base their number of them had been around long involvement in warm and welcoming enough to have experienced growing Reconstructionist communities. pains, capital campaigns, and the de- velopment of intricate infrastructures. Descriptive and Prescriptive In revising Exploring Judaism, we found ourselves with much more to describe. Beyond defining Reconstruction- ist approaches to , Changes Since 1985 God, and the idea of an evolv- ing religious civilization, we found The first half of the book — the ourselves describing communities that chapters on “Evolving Civilization,” were still in the process of maturing. “God,” “Torah,” and “Peoplehood”

16 • Fall 2005 The Reconstructionist — had stood the test of time, with a with Reconstructionist principles. few notable exceptions. With fifteen years of experience, a Among the most striking was the second striking exception to the first edi- realization that the theological range tion that we noted was that the scenarios and the liturgical life of the move- we had painted for ritual and ethical ment had become much richer and decision making were unrealistic. People more diverse. The publication of the were not, for example, going to study Kol Haneshamah prayer book series Jewish texts with a group of fellow con- transformed Reconstructionist worship gregants in order to decide whether to in many ways: through its poetic and have an abortion; nor were they going to gender-neutral translations; by opening decide together how to observe kashrut up new possibilities for naming God on a personal basis. Accordingly, for the in both Hebrew and English; through revised edition, we created new decision- its commentaries and kavannot; and making scenarios that we hoped could by expanding the use of Hebrew for be used in the process of congregational non-Hebrew readers by its inclusion and private decision making. of same-page transliterations. In 1985, we had embraced feminism but not Major Revisions understood its implications for liturgy; by 2000, those implications had been By contrast, the second half of the embraced and adopted. original book required major revisions. In addition, many Reconstruction- One piece that had been missing from ists had become far less wary of using the first edition was a description of traditional liturgical language that how a Reconstructionist Jew actually might be thought of as “supernatural.” lives her or his life, day by day, month We had come to understand and ap- by month. Many readers had asked us preciate the mythic power of poetic to include models of Reconstructionist images and could, for example, use practice if we wrote a second edition. the mi shebeirakh prayers for healing So we composed chapters on how a without worrying whether God was Reconstructionist might live a Jewish literally listening. life on a daily basis and through a year Similarly, whereas in 1985, medita- of Shabbatot and holidays. tion and chanting were not popular In many ways, this was the most means of liturgical expression in the challenging aspect of the revision. We Reconstructionist world, fifteen years wanted to avoid generalizations that later Reconstructionists embraced these imply that all Reconstructionists are spiritual practices as valuable in culti- identical in how we live and practice vating prayerful, reflective and contem- our Jewish lives. One favorite passage plative states of mind. In the revised of ours in this regard is the description edition, we sought to include these new of the range of ways in which a Re- developments and to explain how they constructionist might observe kashrut. might be understood as compatible We went into great detail about which

The Reconstructionist Fall 2005 • 17 eating practices might or might not ap- had, by 2000, surfaced the inadequacy peal to people based on their personal of the rhetoric of “lay-rabbinic partner- histories and, in this way, we succeeded ship” that had emerged in the 1970s. in presenting a wide variety of options. Mordecai Kaplan and Ira Eisenstein had We sought to keep our pluralistic prin- actually rarely explored in their writings ciples in mind at all times, so as not to the implications of our commitment to establish inadvertently a hierarchy of equality and democracy for the defini- preferred behavior. tion of rabbinic leadership. In the early A second area that required extensive years of RRC, somewhat naively, the revision was the chapter on “Women” idea emerged of rabbi as “facilitator”— that we replaced with a chapter on someone who would use his or her Jew- “Creating an Inclusive Community.” ish learning to teach others and to help In the intervening fifteen years, there them make their own decisions. While had been major reports produced by a this construct functions well enough movement commission on homosexu- on a one-to-one counseling level, it ality and by a Jewish Reconstruction- works far less well in the complicated ist Federation task force on the role and charged dynamics of synagogue of the non-Jew in Reconstructionist systems. The movement’s Commission communities. It was clear to us that on the Role of the Rabbi had done ex- the movement’s pioneering stands on haustive and insightful work to explore gender equality were the model for useful models for rabbinic authority and subsequent approaches to intermar- power within a community system, and ried Jews and to queer Jews, as well as we sought to incorporate those insights to Jews of color, differently abled Jews, into the revised edition. and other groups that have felt excluded and disenfranchised by the Jewish com- The Next Revision munity. By placing peoplehood at the center and by locating decision-making What might we predict about a third power in communities of committed edition? people, Reconstructionism has from We stated in the preface to the second the outset represented a challenge to the edition that we would not be involved traditional rabbinic authority structures in the next revised edition, if others that define inclusion. It was exciting decide that there should be one. It is for us to be able to record the ways in important to note that we are now in which that dimension of Reconstruc- our mid-fifties, and by 2015 we should tionism has developed. be thinking about the new worlds we’ll be entering during our retirement, not Changing Role of the Rabbi writing another version of Exploring Judaism. To our great pleasure, we won’t A third area of revision had to do have to. There is a new generation of with the role of the rabbi. The experi- able leaders to take up the challenge of ences of Reconstructionist communities a third edition. This is a measure of the

18 • Fall 2005 The Reconstructionist movement’s growth and vitality and a lar order, that we think those who write fact to be celebrated. the next revision are likely to face. We are reluctant to predict the future, but not because of a lack of interest or Future Challenges commitment. Rather, the Reconstruc- tionist movement and the world itself 1. Maturing: Our coming of age are significantly different than they as a movement itself presents chal- were when we first took on positions lenges. The affiliation rate of North as spokespersons and leaders. Today, American Jews is not on the rise. The leaders of JRF congregations and RRC hallmark of Reconstructionism has rabbinical students often have Recon- been our willingness, even eagerness, structionist backgrounds, and with to challenge conventional thinking, to the growth of our youth and camping acknowledge that just as Jewish civiliza- programs, that will become ever more tion has always evolved in response to common. unprecedented circumstances, so must While Reconstructionism is still it continue to do so. Going out on a frequently omitted by those who refer limb to take unpopular positions has to “the three major movements,” we been our sacred task. Our challenge have definitely achieved a measure of will be to remain faithful to that legacy, recognition in the Jewish world that even though doing so may expose us to would have been difficult to imagine risks and criticism. in 1985. With our representatives 2. Spirituality: Already since 2000, on many national Jewish boards and movement developments in the area of conferences, we are more a part of the spirituality have been significant, and “establishment” than we might care to that is likely to continue. The RRC’s admit. program in Jewish Spiritual Direction We have high hopes for another — the first at any rabbinical seminary edition of Exploring Judaism as Re- — is thriving, and new rabbis are constructionist Judaism meets the comfortable talking about the divine challenges of the future. Blessed with presence in their daily lives in terms that the Reconstructionist legacy of intel- are consonant with Reconstructionist lectual honesty and acceptance of what theology. As rabbis, they can then ad- is new, we know that we shaped and dress those yearnings in the people with changed the Reconstructionist world whom they work. When a journalist that we inherited from Rabbis Kaplan from the Israeli newspaper Ha’aretz and Eisenstein in ways they might have wanted to report recently on North anticipated, as well as ways they might American developments in spirituality, not have imagined. So as we both try to he knew to spend a couple of days at envision Reconstructionism’s future, we RRC. This is an important develop- know it to be beyond our imagination. ment in Reconstructionism that will Rather than make predictions, we will require ongoing nurturing. describe some challenges, in no particu- 3. Israel: Reconstructionists have

The Reconstructionist Fall 2005 • 19 always placed Eretz Yisrael at the cen- likely to continue to increase on rabbis ter of Jewish civilization. This follows to officiate at interfaith marriages, and directly from our emphasis on Jewish on congregations to go yet further in in- peoplehood and civilization. Israeli tegrating non-Jews. The JRF task force society, by definition, embodies the report on the Role of the Non-Jew was a intensive flowering of Jewish civilization major step forward in addressing the is- in the Holy Land, in the holy language. sues, but we should be prepared for ever Younger generations, however, have a more consideration and reconsideration much weaker emotional link to the State as the years go by. of Israel, and many members of Recon- 6. Ethics: With each new publica- structionist communities are likely to be tion of RRC’s Center for Jewish Ethics, ever more alienated from certain Israeli the richness and depth of the Recon- policies. The challenge will be to find structionist approach to values-based ways to cultivate in them the visceral decision making becomes more mani- attachment to Israel that leads to loving fest. We have long claimed to engage attachment as well as to pained criticism, traditional Jewish teachings seriously, rather than alienation or disinterest. but the Center’s recent and projected 4. Tikkun Olam: Kaplan and his work will be concrete testimony of earliest disciples were political radicals that claim that should become central in their day. They understood the pro- to our self-definition. We are liberal phetic mandate of Jewish civilization as Jews who are not commanded, but are an imperative to oppose injustice and nevertheless meaningfully guided by oppression. As Jews become increas- the past in constructing Jewish lives of ingly affluent in North America, that righteousness and justice. imperative must be maintained, even 7. Ritual Practice: Similarly, the if it is more difficult to remember our planned multivolume Reconstruction- own humble, immigrant origins. Our ist Guide to Jewish Practice will be society and the world as a whole are in completed in the years to come, pro- need of our strong voices and concerted viding Reconstructionists and many action, emerging out of the values of others with an invaluable tool for our traditions. navigating the complicated journey to 5. The place of non-Jews: It is now Jewish living and practice in the 21st twenty-five years since the Reconstruc- century. The multivocal commentary tionist Rabbinical Association developed to the Guide does a wonderful job of its groundbreaking policy on intermar- embodying how pluralism and seri- riage, in which it pioneered the position ous practice build on each other. This that Jews who chose non-Jewish partners work promises to transform the way in should not be treated as traitors, and that which the movement understands our interfaith couples and families should relationship to our traditions. be welcomed wholeheartedly. The 8. Gender and Inclusion: The Re- landscape in this regard has continued constructionist record is exemplary: to change dramatically, and pressure is The first bat mitzva in 1922; women

20 • Fall 2005 The Reconstructionist counted in a minyan in 1950; women of our members. Hiddur: The Center ordained as rabbis in 1974; egalitarian for Aging and Judaism at RRC is likely divorce in 1983; openly gay and lesbian to become an essential resource in this Jews admitted to rabbinical school in enterprise and should lead the way with 1984; endorsement of same-sex com- creative thinking. mitment ceremonies and communities 10. Youth: Has anyone noticed that, that welcome gay, lesbian, bisexual and however young we think we are, many transgender Jews in 1993. of our communities are not attracting The challenge here is to avoid rest- a lot of twenty-something members ing on our laurels. Kolot: The Center or singles? That may reflect a larger for Jewish Women’s and Gender Stud- trend with regard to synagogue (and ies at RRC continues to do powerful church) affiliation, but we should recall work in confronting and healing the that Reconstructionist synagogues and wounds caused by our texts’ and tradi- havurot were once populated by young tions’ treatment of women, and that people who weren’t comfortable in work should be integrated into our more established settings. JRF’s Noar communities. And we still have much Hadash youth groups and camping work to do beyond formally welcom- program are addressing the needs of ing GLBT Jews into our communities the pre-college set, and those young — rereading hurtful texts, moving people promise to become committed beyond the inadvertent assumption twenty-somethings. But it would be that heterosexuality is normative and wise to explore seriously how we can creating atmospheres in which being transform our services and programs out as lesbian or gay is unremarkable. to attract younger people. There are many exciting develop- ments in regard to inclusion of other Mandate and Legacy communities that have experienced disenfranchisement in Judaism, most Twenty years ago, we set out to write notably multicultural Jews, Jews with an introduction to Reconstructionism disabilities (and their families), and with the following goal: transgender Jews. Our commitment to inclusion means finding bold and Kaplan set the standard for us: creative ways to involve these groups to reconstruct. It is up to us to in our world as well. study the program he created for 9. Graying Jews: This may appear the reconstruction of Judaism in self-serving coming from a pair of his generation, and then to build baby-boomers, but the aging of the upon it for our own. This is how Jewish community proceeds inexora- we understand his mandate and bly. Reconstructionist programs and legacy to us. institutions, like all others in North America, will be challenged to self- And this is the mandate and legacy we transform in order to address the needs pass on to the next generation.

The Reconstructionist Fall 2005 • 21 Kaplan After Sinai: Evolution or Revelation?1

By Mel Scult

ordecai Kaplan said many within the Conservative context. As times that in order to be a much as he was an original and creative M religious person, one must thinker, Kaplan was also a Conservative be honest. “There is no spirituality rabbi struggling with the problems that without honesty,” he would tell the Conservative leaders faced and still face. future rabbis whom he taught at the Seeing Kaplan in this context will help Jewish Theological Seminary (JTS). us to see the long-term principles that Well, let’s be honest. A significant became the basis of his Reconstruction- number of people within the Recon- ist system. structionist movement see Kaplan as vestigial and irrelevant. For them, Problems with Revelation Kaplan’s ideas are unrelated to contem- porary problems and are from another Perhaps the most threatened area of era, one whose values and answers do Conservative commitment in the early not speak to our fundamental questions 20th century involved the belief that or problems. Having spent the better the Torah came directly from God at part of the last thirty years trying to Sinai. While the question of revelation make Kaplan’s thought available and does not seem to be a problem for Re- understandable, I disagree. constructionists these days, exploring The issue of Kaplan’s continuing Kaplan’s dismissal of divine revelation relevance was highlighted for me by will be productive and will shed light my recent experience teaching a course on his continuing relevance. at JTS, from which Kaplan retired in In the early decades of the 20th 1963. I was very surprised to find that century, Darwin was still very much Conservative rabbinical students in the on everyone’s mind. His evolutionary year 2005 appreciate Kaplan’s questions model seemed to undermine the basic and find his solutions stimulating. I tenets of Western religious conscious- also came to a deeper understanding ness. It was not merely the physical of Kaplan, not only as the founder of and biological sciences that threatened Reconstructionism, but also as a rabbi religious faith, but the emergent social

Mel Scult is Professor Emeritus at Brooklyn College. He is the author of Judaism Faces the 20th Century: A Biography of Mordecai M. Kaplan and editor of Communings of the Spirit — The Journals of Mordecai M. Kaplan: Vol. 1, 1913-1934.

22 • Fall 2005 The Reconstructionist sciences as well. Religion was now seen were severely threatened. Jewish law to be a product of the humanly created () would have no basis. If the cultural environment. voice of Sinai is silent, what was it that In such a context, the divine origins commanded us? What was the basis of attributed to holy scripture seemed to the mitzvot? Where did the experience be undermined in a fundamental way. of being commanded come from, if the How could people continue to believe statements in the Torah were not from in divine revelation and in “the word” God but from human beings in their as coming from the mouth of God search for the good and the true and if they knew that religion arose from the beautiful? the collective consciousness of a given society and served primarily to express The Value of Tradition the values of that society and the forces that held it together? Kaplan did not dismiss traditional beliefs easily. He had grown up in a Kaplan’s Bold Response strictly observant home, where he lived until he was twenty-eight. The “vote” Many of the younger generation that he would give to the tradition was abandoned their belief in the Torah as not a matter of idle rhetoric. Kaplan they began to enter the American cul- did not often express the supreme value tural mainstream. Conservative rabbis that he put on the tradition, but when were at a loss as to how to convince he did his remarks were deeply moving. young people that the Torah was still Listen to him on the tradition: relevant. As one of the then-younger members of the faculty at JTS, Kaplan The great value which the religious proposed a rather radical solution: Let tradition had for mankind lay not us accept the conclusions of the new so much in the specific beliefs social sciences and of textual criticism; and practices that it prescribed as let us accept biblical criticism and then in the general orientation that it see whether the Torah can still be main- provided. As a result of such orien- tained as supremely worthwhile. tation, human beings felt at home Accepting the fundamentals of bibli- in the world. Men struggled and cal criticism was a very radical move. suffered, but they had, so to speak, Solomon Schechter, the president of a roof over their heads. Nowadays, the Seminary, had branded biblical they no longer have that feeling of criticism as “higher anti-Semitism.” being at home in the world. The If the event at Sinai was a myth and sense of homelessness, of forlorn- the Torah was really written later by ness, dampens all our joys and adds many hands over a long period of torment to our sorrows . . .2 time, the whole edifice of traditional Judaism seemed poised to crumble. At the same time, as a deeply com- Revelation and all that flowed from it mitted social scientist and historian

The Reconstructionist Fall 2005 • 23 of Judaism, Kaplan felt that the belief we should practice those customs in that the Torah came down to Moses on the first place. Mount Sinai simply made no sense and, The other issue is inspiration. In moreover, the implication of absolute a naturalistic, Kaplanian world, what truth inherent in it was more than he do we do with the concept of divine could tolerate. He confided the follow- inspiration? Must we give it up alto- ing to his journal: gether or can it be reconstructed? What would a naturalistic theory of revelation The problem of Judaism would look like? not be so acute if the traditional Kaplan did not shrink from these doctrine of revelation were merely issues but faced them boldly. In a obsolete. The trouble is that to pathbreaking article in the 1914 Stu- cherish that doctrine is as unethi- dents Annual of the Jewish Theological cal as being guilty of bigamy. To Seminary, he stated his thesis that the believe that we are in possession conclusions of biblical criticism had of the authentically revealed will to be accepted without reservations. of God is incompatible with reli- He then proposed an interesting and gious tolerance, to say nothing of novel approach to maintaining the religious equality . . . I have come centrality of Torah: The supremacy to feel about the traditional doc- of Torah can and must be maintained trine of revelation as the prophets through the concept of function. This felt about the baalized worship central methodological idea came from of YHWH and as Maimonidies the sociological realm and from the felt about the anthropomorphic philosophy of pragmatism. As applied conception of God. That doctrine to scripture, origins did not matter — it must now be opposed as being a was function that determined value. In vestige of ancient idolatry.3 other words, if the Torah continued to be the center of Jewish moral discussion Obligation and Inspiration and the Jewish search for meaning, its origin was of no consequence. Function There remain two central problems was determinative; origin was not. that must be addressed in a “post- Sinaitic era.” One has to do with the Fulfilling Our Potential source and meaning of obligation and the other has to do with inspiration. On the matter of being commanded The question of obligation has in the post-Sinaitic world, Kaplan’s been a problem for all liberal forms pragmatic answer is clear and familiar: of Judaism. Reconstructionists are The Torah and Judaism will be funda- familiar with Kaplan’s substituting the mental in our search for self-fulfillment, concept of “folkways” (minhagim) for both individually and collectively. In “commandments” (mitzvot), but that its modern formulation, “salvation” as is not helpful in understanding why the goal of religious life always comes

24 • Fall 2005 The Reconstructionist down to self-fulfillment. One of the come from? There are a number of ways most illuminating and characteristically in which duty or obligation makes sense pragmatic versions of the concept is in a naturalistic realm. The most illu- to understand salvation as “becoming minating discussion of this for Kaplan effective.” Kaplan believed that for comes to us via the well-known legal human beings, being effective is part theorist Oliver Wendell Holmes (1841- of the urge to live. Human beings, by 1935). Holmes was a pragmatic thinker nature, have a desire to be effective. whom Kaplan read and admired. In Kaplan here is shifting the traditional a casual diary remark, where Kaplan philosophical emphasis on human na- noted Holmes’ “robust skepticism,” he ture away from the Aristotelian empha- refers to him as “one of the few men sis on knowledge to the very pragmatic after my own heart.”5 desire to be effective.4 Holmes believed that in common To put it another way, we have an law “duty” was more fundamental than obligation to fulfill what it means to “rights,” although in ordinary conversa- be human, to fulfill the potential of tion we tend to talk more about rights our humanity. At first, this argument than about obligations. For Holmes, for obligation struck me as weak, but duty flows from the obligation to care. then I realized that this is the strongest If you own a house, you have an ob- obligation we have. It is what Socrates ligation to care for it so that it is not sought when he searched for the answer dangerous for people to be inside it. In to the question of the essence of our hu- the same way, if you are a parent, you manity. What do we owe to ourselves, have a natural obligation to care for not just in a personal way, but as a part your child. Such obligations issue from of the human project in general? the essence of the situation rather than In the area of modern religious ethics from any command from on high. and religious ritual, what we need is a way to convince people that the right Exile and Expectations is what they ought to choose. We can no longer frighten, command or coerce Extending this understanding of them. We must convince them. Why obligation, we might say that certain do the right thing? Kaplan’s answer moral obligations naturally flow from is “because it is the most fulfilling,” the historical experience of the Jewish because by doing the right thing, we people. This line of thinking begins fulfill our potential. in the Torah, which commands us to be concerned for the stranger because Duties and Rights we were strangers in Egypt. Because we were strangers we should identify Although the goal of self-fulfillment with the uprooted and the exiled ev- may work most of the time, there are erywhere. times when we need a sense of obliga- What people more than the Jewish tion that is stronger. Where does it people understand the suffering of exile

The Reconstructionist Fall 2005 • 25 and alienation? Of course, the ultimate In seeking the meaning of a mitzva, exile, the ultimate “otherhood,” is the Soloveitchik argues, the halakha almost dehumanization of the Holocaust. Is it always ends up asking a quantitative not natural — indeed, a command — question. For example, how much for Jews to identify with those who are milk does one have to drink to make a suffering from “ethnic cleansing”? After meal “a milk meal”? One may walk on the Holocaust, we know the mean- the Sabbath, but how far? There were ing of genocide better than anyone. always attempts at finding the reasons Should we not strongly identify with for the ritual commandments (ta’amei the defense of the rights of minorities hamitzvot), the most famous of which is as a general principle, because we have found in the work of Maimonidies, but so often been an unprotected minor- the quantitative question was always ity? Kaplan at the end of his creative much more pressing. life wrote of the imperative of “ethical In considering ritual law as “cus- nationhood” and there is no command tom,” Kaplan hoped to move this more important than this. category away from the essentially The concept of self-fulfillment func- detailed and quantitative nature of law tions as well in the area of morality and into a greater emphasis on meaning. He in the area of ritual. Like many born expressed his attitude quite clearly on a into the late Victorian age, Kaplan number of occasions, but none is more had no trouble seeing the lawfulness compelling than a conversation he had of moral behavior as primary. He often with Louis Finkelstein in 1930. Fin- refers to Immanuel Kant’s categorical kelstein, the future head of JTS, was at imperative as the essence of the moral the time the assistant to JTS president life, despite his deep dedication to the Cyrus Adler. The issue in question was pragmatic mode of thinking. the reorganization of the Law Com- mittee of the . The Ritual Regulations Law Committee had been reorganized to include both liberal and traditional While ethical imperatives were bind- participants. Kaplan did not think the ing for Kaplan and other liberal Jewish newly organized committee with dif- thinkers, ritual rules were less compel- ferent factions would work. His refusal ling. In the traditional understanding to join also came from his expectation of ritual, for example, God commands that the law committee would deal with us to refrain from certain foods in the matters of ritual. Kaplan records the same way as God commands us to incident in his journal: refrain from violating the person or property of our neighbor. Finkelstein is after me that I should Jewish law, like any system of law, work with the Committee on Law. lives in its specifics. The Rav (Rabbi J. At first I tried to put him off with D. Soloveitchik) emphasized the essen- excuses about my being unwell tially mathematical nature of halakha.6 (which is true to a large extent),

26 • Fall 2005 The Reconstructionist but after a while I explained to him modification since the weight of that in my opinion the Commit- experience counter-balances that tee was [of] too heterogeneous a of tradition and that experience character ever to arrive at anything points to the irresistible fact that like a unanimous opinion about intransigence must lead to moral any issue . . . Secondly I could not disaster.9 sanction the legalistic attitude in questions of ritual and therefore if Thus Kaplan’s stand on halakha I am to cooperate with the commit- is quite clear. It is well to remember, tee it would have to confine itself however, that the use of “custom” as in matters of law only to civil and the rubric for (ritual) mitzvot does not domestic problems.7 mean the absence of all obligations. Kaplan pointed out that customs are Minhag or Halakha? often so strong and deeply ingrained that to we do not really experience hav- Kaplan is quite radical in his dis- ing a choice of departing from them. missal of ritual halakha and in the ac- The concept of custom is significant ceptance of pluralism implied in such because it carries the connotation that a stand. To some, his position would one can say when and where the custom have seemed almost an advocacy of will be observed; it allows for personal, anarchy. In one diary passage in the communal and regional variety. 1930s he states that the supernatural Kaplan always went for the ap- revelation of the Torah must be equated proach that allowed for more choice. with “hashelemut haenoshi” (“human His vision of the “messianic time” was 8 perfection”) and the “ideology and the of a Jewish community in which the laws must be calculated to achieve that members could express their differ- end.” He then continues: ent approaches in various synagogue When a number of Jews find any communities, even as they supported element in the traditional or pre- the overall community (the kehilla). vailing ideology or code of laws The kehilla, in turn, looked after each that fails to further that purpose, member and the interests of the Jewish [i.e., perfection] and all the more people as a whole. if it hampers that purpose, they are duty-bound to see to it that From Revelation to Inspiration such an element be removed . . . We must . . . regard modification As indicated above, the dismissal of of the Torah as the only means revelation leaves us not only with the toward its preservation. Even if the problem of obligation, but also with entire weight of tradition were to the issue of inspiration. Or, to put it resist modification of the Torah, in the form of a question: When we as it apparently seems to, it would dismiss revelation, does that mean that be necessary to proceed with such no concept of inspiration is necessary

The Reconstructionist Fall 2005 • 27 or possible? substitute for religion is not a new idea. Kaplan did not deal extensively with The most recent expression of this no- this problem, but he does point us in a tion comes from George Santayana. productive direction. In his dissatisfac- He said it many times and in different tion with the traditional liturgy, he pro- forms. Discussing the function of reli- posed that the renewal of prayer (and gion and poetry as the primary vehicle hence the uncovering of new sources of for the imagination, Santayana put it inspiration) might come from the use this way: of modern poetry, especially Hebrew poetry. The poet is the seer, and it is Religion, when pure, contemplates through him or her that we begin to some pertinent ideal of intelligence gain access to the contemporary formu- and goodness. Both religion and sci- lation of eternal verities through which ence live in imaginative discourse, we can renew our commitments. one being an aspiration, and the The poet often feels like the vehicle other a hypothesis. Both introduce for the poem rather than its creator. into our midst an ideal society.12 Perhaps the very notion of revelation could be reconstructed and ultimately Or, as one of Santayana’s students could come from poetry. Buber quotes astutely put it: Nietzsche: “We take and do not ask Santayana believed that the dogmas 10 Indeed, one who it is that gives . . .” of all supernatural religions can sometimes feels that a poem preceded be justified only as imaginative its creation and was here before, just as portrayals of human aspiration. the talmudic rabbis said that the Torah For him, religion is, and of a right existed before creation. When words ought to be, nothing more than are sublime, we can almost imagine poetry supervening upon life.13 that they existed from time immemo- rial. Ralph Waldo Emerson put it this But revelation not only embodies the way: “For poetry was all written before eternal: It “commands.” What is the time was, and whenever we are so finely connection between the poetic and the organized that we can penetrate into demands of morality and ritual? Kaplan that region where the air is music, we is the man of reason who believed that hear those primal warblings. . . . ”11 For the rational is central to an intelligent the Greeks, we ought to remember, the view of the universe. Rabbi Jacob Agus, poet and the prophet were one and the very much an admirer of Kaplan, be- same. It is the poet who gives voice to lieved that revelation, no matter where the eternal. it comes from, must always be judged by the cannons of reason.14 Poetry Is Paramount If I may be allowed the freedom of a Reconstructionist, we might say that The notion that poetry could not perhaps the scribe who wrote the words only become paramount but even “naaseh venishma” (“we will do and we

28 • Fall 2005 The Reconstructionist will listen,” Exodus 24:7) really did makes society possible.15 fall asleep for a nanosecond and so got it wrong, because it is clear that in the Thus, we live in a naturalistic world blinding light of revelation, the thought where we are free (or hope to be free) is always followed by the command from the overwhelming power of — naturally, seamlessly. divine authority. Kaplan understood our situation better than any other Emerson’s Influence contemporary thinker. The pressures of modernity force us to look within This central point is expressed in a for the imperatives. Our halakha (if compelling manner by Ralph Waldo indeed we are to have one at all) must Emerson, whom Kaplan read and be an individualized halakha where admired. Emerson tended toward the there are indeed obligations, but we naturalistic, although many of his decide when, where and under what writings anticipate what Kaplan later conditions we are obligated or “com- designated as “transnaturalism.” In one manded.” very powerful passage, Emerson speaks Yet whether or not we have a hal- about the concept of revelation and the akha, the problem of obligation does commands that flow from it. Emerson’s not let us alone. In a post-Enlighten- point here can be viewed within a tra- ment world, we must be in charge of ditional realm or naturalistically. our lives. Imperatives of a moral and ritual nature remain strong but they In these communications [revela- come from us. More than any other tions], the power to see is not sepa- modern thinker, Kaplan helps us hon- rated from the will to do, but the estly face our obligations and the fact insight proceeds from obedience, that, although we have passed beyond and the obedience proceeds from a the traditional, we remain accountable joyful perception. Every moment for our actions and our lives. when the individual feels himself invaded by it is memorable. A certain enthusiasm attends the 1. In the course of discussing the traditional individual’s consciousness of that notion of supernatural revelation and the divine presence. The character and need to reinterpret it, Kaplan notes in duration of this enthusiasm varies the diary, “I wasn’t sure what our slogan with the state of the individual, should be, whether it should be ‘comes the evolution’ or ‘comes the revelation.’ Kaplan from an ecstasy and trance and Diary, entry for April 14, 1948. prophetic inspiration — which 2. Kaplan Journal, entry for February 8, is its rarer appearance — to the 1950. faintest glow of virtuous emotion, 3. Kaplan Journal, entry for July 11, in which form it warms, like our 1943. household fires, all the families 4. The well-known first sentence in and associations of men and Aristotle’s Metaphysics reads, “All men by

The Reconstructionist Fall 2005 • 29 nature desire to know.” See Aristotle in his 8. Kaplan writes the term in Hebrew here, “Metaphysics” in Basic Works of Aristotle, which echoes ed. Richard McKeon, (: Random 9. Kaplan Journal, entry for December House), 689. I am indebted to my brother, 14, 1938. Professor Allen Scult for this insight. 10. Martin Buber, I and Thou ( New York 5. Communings of the Spirit —The Journals : Charles Scribner’s Sons, 1958),110. of Mordecai M .Kaplan, Volume 1 1913- 11. Ralph Waldo Emerson, “The Poet,” in 1934 ,ed. Mel Scult (Detroit: Wayne The Portable Emerson, edited by Carl Bode State University Press, 2001), entry for (New York: Penguin Books, 1959), 244. September 3, 1932, 484; our discussion 12. George Santayana, The Life of Reason of Holmes is drawn from The Essential or Phases of Human Progress ( New York: Holmes: Selections from the Letters, Speeches, Charles Scribner’s Sons, 1955), 183. Judicial Opinions, and Other Writings of 13. Irving Singer, George Santana — Liter- Oliver Wendell Holmes, Jr., edited by Rich- ary Philosopher ( New Haven: Yale Univer- ard Posner (Chicago: The University of sity Press, 2000), 21. Chicago Press, 1992) passim. 14. Jacob B. Agus, “Torah M’Sinai,” in 6. J.B. Soloveitchik, Halakhic Man, trans- Guideposts in Modern Judaism (New York: lated by Lawrence Kaplan (Philadelphia: Bloch Publishing Co. 1954), 271-306. The Jewish Publication Society, 1983). See 15. Ralph Waldo Emerson, “The Over- especially section 1, part VI. soul,” in The Portable Emerson, ed. Carl 7. Communings, op.cit., entry for April 2, Bode (New York : Penguin Books, 1959), 1930, 397. 218.

30 • Fall 2005 The Reconstructionist Zionism Today: A Reconstructionist Reflection

By Michael M. Cohen

he centrality of Israel in Re- Zionism was, for Kaplan, the great constructionist thought has revoltionary movement which T been a constant since Mordecai carried the Jewish people over the Kaplan’s seminal work, Judaism as a threshold from medevalism to Civilization: Toward the Reconstruction modernism because it interpreted of American-Jewish Life, was published the ancient yearning of Jews to “re- in 1934. With the Reconstructionist turn” to their millennial Messianic civilizational orientation this was, and aspirations in naturalist instead is, a logical stance. As Rebecca Alpert of supernaturalist terms. Thus, and Jacob Staub point out: rather than wait for the Messiah to redeem them from exile, the Jews The Reconstructionist under- themselves undertook the task.2 standing of the civilizational character of Judaism predictably It is now more than seventy years has led us to Zionist conclusions since Kaplan put forward the idea of the from the very outset. If Judaism importance of Israel in the lives of Jews is recognized as the civilization of living outside of Israel. The question for the Jewish people, then there is us today is: How relevant is Israel to no denying the particular attach- Diaspora Reconstructionist Jews? ment of our people to the Land of Israel – the site of our origins Zionism in and genesis, and the focus of our Reconstructionist Judaism hopes and ideals through the mil- lennia.1 As a movement, we invest energies in ensuring that Israel plays an important The early recognition of the im- role in what we do. The web page of the portance of Zionism also touched on Jewish Reconstructionist Federation another key point of Kaplanian phi- (JRF) has a serious multi-faceted sec- losophy: the challenge to the concept tion dedicated to Israel.3 Students at the of a supernatural God. On this, Ira Reconstructionist Rabbinical College Eisenstein wrote: are expected to have a high level of pro-

Rabbi Michael M. Cohen, the Executive Director of the North American office of the Arava Institute for Environmental Studies, is currently spending two years with his family on Kibbutz Ketura.

The Reconstructionist Fall 2005 • 31 ficiency in Hebrew. They are required act Jewish and live Jewish lives in ways to spend a year studying in Israel. This with which previous generations would year we are running a Reconstructionist not have been comfortable. And that slate for the first time ever in the World is exactly how it should be. Israel as a Zionist Congress elections. The study hub reaching out to Jewish communi- of Israel is a part of Reconstructionist ties throughout the world was a model youth and adult education. There is a that Reconstructionism felt was very Reconstructionist minyan that meets important. But that relationship is a monthly in Jerusalem. two-way street as well, with a Torah We can and should be proud of also going out from the Diaspora to these accomplishments. But is there Israel. And that is also exactly how it more that we could be doing? Early should be. Zionism saw the Diaspora as a poor One of the great ironies of the es- second choice of where to live a Jewish tablishment of the Zionist state is that life. While Kaplan saw the importance Kaplan’s Diaspora model of living in of Israel to living a Jewish life, even two civilizations also holds true in Is- making aliya when he was in his 90s, rael. In the , for example, he never negated the idea of Jews liv- the challenge is to know how to navi- ing outside of Israel. Like many other gate through a humash. with the same Zionist thinkers, Kaplan foresaw an on- ease with which one can find the “Arts going relationship between the Jewish & Leisure” section of the Sunday New community in Israel and communities York Times. In the Diaspora, most Jews outside of Israel. The question is: What define their Judaism as being religious, should that relationship look like today while in Israel most Jews indentify more for Reconstructionists? with a secular-national identity.

Israel and the Diaspora National and Religious Identities There are those in the Zionist move- ment today who still say that living out- It was Martin Buber who pointed side of Israel is like being in the audi- out that the religious/national split, go- ence when the real action is happening ing back to the “Sanhedrin” convened on the stage. As Reconstructionists, we by Napolean in the early 19th century, reject that viewpoint as a false and even is false. As he wrote: insulting dichotomy. One can make the argument that the explosion of Jewish I am setting up Hebrew human- creativity and learning in North Ameri- ism in opposition to that Jewish ca in the past quarter century is, in part, nationalism which regards Israel a direct result of Israel’s existence (there as a nation like unto other na- are other factors as well). This gives tions and recognizes no task for Jews in the Diaspora the emotional, Israel save that of preserving and psychological and physical security to asserting itself. Israel is not a na-

32 • Fall 2005 The Reconstructionist tion like other nations, no matter who combine the two but in ways that how much its representatives have most Reconstructionists would find wished it during certain eras. Israel problematic, in particular with regard is a people like no other, for it is the to an all-too-prevalent negative attitude only people in the world which, toward non-Jews. The ideal that we from its earliest beginnings, has are talking about here is a wholesome been both a nation and a religious integration based upon an interaction community. In the historical hour of the values and traditions of Judaism in which its tribes grew together to through the lens of experience, intu- form a people, it became the carrier ition, and reason.5 of a revelation . . . Israel was and is a people and a religious community Challenges in Israel Today in one, and it is this unity which enabled it to survive in an exile no We read in the Torah, “You shall other nation had to suffer, an exile not oppress a stranger, for you know which lasted longer than the period the feelings of the stranger, having of its independence. He who severs yourselves been strangers in the Land this bond severs the life of Israel.4 of Israel”( Exodus 23:9).6 We once were powerless, so we should remem- The challenge for Jews in the Di- ber when we have power not to abuse aspora is to understand that while the it. While Israel’s relationship with her challenge is to live in two civilizations, minorities is made complicated by the a national one and a Jewish one, the ongoing conflict, it can be said that latter contains a national element as the often painful lessons of centuries of well as a religious one. The challenge being a minority in the Diaspora have for the Jews of Israel living in a secu- not always been applied as Jews find lar-national world is to learn how to themsleves in the majority position. integrate the religious aspect of Judaism As an example of this dynamic, there into their lives. is Israel’s national anthem, Hatikva, The argument can be made that this which reflects the aspirations of eighty is already happening: The language percent of the country, but not the of Israel is Hebrew, the language of twenty percent Arab minority. the Bible; the Jewish holidays are national holidays. But the holidays The Law of Return are approached from a nationalistic perspective (which can be limiting) and The Law of Return is another sacred with a content that can often be shallow cow that needs to be addressed. While and superficial. There are those Jews Jews should always know that they can who live a mostly religious Jewish life come to Israel, the Law of Return as it and put up a wall between themselves stands now is based on the assumption and the rest of Israeli and Western that the phenomenon of Jews living in influences; and then there are those the Diaspora should be understood as

The Reconstructionist Fall 2005 • 33 temporary. The truth is that most of The Centrality of Israel Jewish history has taken place in the Diaspora, a history that may be com- My family and I have been fortu- plicated, but that also produced some nate to have spent several of the past of our greatest accomplishments. nine years living on Kibbutz Ketura8 From an environmental perspective, in the southern Arava valley of Israel. the belief that the land can hold an The kibbutz, founded in 1973 by the endless number of people is unten- Young Judaea youth movement, is an able. From the perspective of physical Israeli community that is democratic, survival, the notion of all Jews being lo- egalitarian, environmentally conscious cated in one physical location may also and pluralistic, with religious and have its drawbacks. Finally it is time to secular Jews living side by side. Being face up to the inequality and injustice the home of the Arava Institute for En- of allowing Jews whose ancestors have vironmental Studies,9 the kibbutz also not lived on the land for thousands of includes Israeli Arabs, Palestinians and years to return at will, while Palestin- Jordanians as part of its community. If ians who lived on the land in their the rest of Israel looked like this, my and their ancestor’s lifetime are denied guess is that more North American Jews that right. would feel more comfortable with and There have always been two preval- better connected to Israel. ing perspectives in Zionist thought: Ahavat Yisrael, the love of Israel and the political Zionists, who primarily the Jewish people, is an existential state forcused on obtaining a refuge for Jews of mind that transcends the particulars who suffered from persecution, and of how the story gets played out, espe- the spiritual Zionists, who were more cially when we don’t like the direction concerned with the type of Jewish so- in which the script has gone. As Re- ciety that was to be built in the Land constructionists, we should consider of Israel. The Reconstructionist move- engaging with Israel to a greater degree ment has seen itself more situated in than we do. the spiritual Zionist camp. • We need to understand Israel on a That said, there remain many areas deeper level, beyond the issues of the where many Reconstructionists can conflict on which we so often focus easily find Israel wanting: the non-rec- (The web site www.israel21c.org is ognition of non-Orthodox streams of an excellent source of information Judaism; the treatment of minorities; about Israeli developments in health, the ongoing occupation (despite the techonolgy, culture and democracy.) withdrawal for Gaza); the state of the • It is easy to invest the time to know environment;7 and the growing social more about the daily news of Israel gap, to name a few. For many Jews through such sources as Haaretz,10 in the Diaspora, these blemishes also The Jerusalem Post 11 and The Jerusalem become reasons to distance themsleves Report .12 from both Israel and Zionism. • The World Zionist Congress, for bet-

34 • Fall 2005 The Reconstructionist ter and for worse, provides the opportu- to Israel can often be complicated by nity for every Jew around the world to that reality. The truth is that for 2,000 be represented in decisions about Israel years, generations of Jews prayed for and the Zionist movement. It is very the reestablishment of the Jewish state simple to register to vote in the World in the Land of Israel. Unlike them, we Zionist Congress elections.13 are not only able to pray, we are able • Study abroad is a important pedagogic to work to turn those prayers, hopes feature of our children’s college years. and visions into a realitity. That reality Many are pulled to study in Europe and includes shaping the society and culture other continents. There is no reason of the modern State of Israel defining why a student can’t study a semester in the relationship between Israel and one of those places, as well as a semester Diaspora Judaism, and recognizing the in Israel. It is a model that we should role that Israel can play in helping the encourage. Diaspora meet the challenge of creating • Israel faces many challenges, and meaningful and vibrant communities. many organizations have been estab- The Reconstructionist voice has been lished to help Israel deal with those and should continue to be an important challenges. For Jews in the Disapora, voice in that unfolding story. these organizations provide opportuni- ties to be involved in building the kind of Israel we envision. • While aliya may not be for everyone, 1. Rebecca T. Alpert and Jacob J. Staub, its serious consideration should be a Exploring Judaism: A Reconstructionist Ap- part of the process of how each of us proach (Elkins Park, P.A.: The Reconstruc- defines and builds our Jewish lives. tionist Press, 2000), 65 If aliya is not an option, the energies 2. Ira Eisenstein in Great Jewish Thinkers of that would have gone into building the Twentieth Century, ed. Simon Noveck the Zionist state should be used to (Washington, D.C.: Bnai Brith Press, create a meaningful Jewish life in the 1985), 274 Diaspora. 3. www.jrf.org “The Silver Platter,” a poem by 4. Martin Buber in The Zionist Idea, ed. (New York: Atheneum Israeli poet Nathan Alterman, is a mov- Press, 1979), 459-460. ing and powerful testament about the 5. Eisenstein, op.cit. 268 establishment of the modern State of 6. See also Leviticus 19:34 and Deuter- Israel. It was based on a quotation from onomy 17-19. the first Israeli president Chaim Weiz- 7. www.greenzionism.org man: “A state is not handed to a people 8. www.ketura.org.il on a silver platter.” The story of Zion- 9. www.arava.org ism and Israel is moving and powerful, 10. www.haaretz.com while at the same time it can be difficult 11. www.jpost.com and troubling; in short, it is a complex 12. www.jrep.com story. The relationship of Diaspora Jews 13. See www.azm.org

The Reconstructionist Fall 2005 • 35 Kohut Meets Kaplan: The Paradox of Relating Personally to a Nonpersonal God B y A nn E isens t ein n the late 1970s, a new school of Persistence of Personification psychoanalytic thought called Self I Psychology, based on the work of In this essay, I will spell out a number Heinz Kohut, was emerging. I found of common characteristics of the two myself pulled to this new approach, one men and their thinking. I will then that was quite heretical in its reformula- explore a synthesis of their theories tion of classical Freudian psychoanalytic that attempts to address the tenacious theory. Together with many of my col- human attachment to the personifica- leagues, I felt that my secret and incho- tion of God. This personal — and, yes, ate sense of what “really worked” with intrinsically supernatural — image of my patients, in my own analyses and in God is paradoxically clung to by many life in general, was being articulated and who hold more abstract and sophisti- legitimized by this new thinker. cated beliefs in general. They are not A few years later I had an insight troubled by this split consciousness, about another reason Self Psychology finding the community feeling, music stirred in me such a profound feeling and familiarity of traditional religious of “coming home.” As the granddaugh- services satisfying enough, even if the ter of Mordecai M. Kaplan and the representations of God are inconsis- daughter of Ira Eisenstein, his disciple tent with their way of looking at the and the founder of Reconstructionist world. institutions, I discovered, on an almost However, there are those (like me) visceral level, some striking parallels who experience a conflict between between Reconstructionism and Self the pull to the familiar, personal God Psychology, both in their theories and imagery and rational beliefs. It is this in their relationships to traditional group to whom I will attempt to offer theories and institutions. I began to a perspective that is based on Kohut’s think of Kohut as the Kaplan of psy- concept of “selfobject experience.” choanalysis. Such a perspective might provide some

Ann Eisenstein, LCSW, teaches and supervises at the Institute for Contemporary Psychotherapy and the Psychoanalytic Psychotherapy Study Center in . She maintains a private practice in psychoanalysis and psychotherapy in and Brooklyn.

36 • Fall 2005 The Reconstructionist understanding of our attachment to the but undeniably profound. After de- personification of God and ultimately cades of urging by a few of his disciples, some reduction of the dissonance that Kaplan was ultimately convinced of results from its persistence alongside a the need for Reconstructionism to belief in a non-personal God. become a separate movement. He finally agreed to the creation in 1968 Common Characteristics of a new seminary for the training of Reconstructionist rabbis. Kohut and Kaplan were both im- Both Kohut and Kaplan saw them- migrants from Europe who adopted selves as promoting ideas that evolved as their own the American version of organically from, respectively, their orthodox tradition from which they theoretical and professional/religious respectively emerged. In Kohut’s case, forebears. In this sense, each was con- that American school of thought was servative (with a small “c”). However, known as Ego Psychology, derived because of their methodologies, which from classical (orthodox) Freudian were remarkably similar, each arrived psychoanalysis. Kohut was president at conclusions that were regarded as of the American Psychoanalytic Asso- radical, challenging basic dogma of the ciation and remained on the faculty of institutional and professional establish- the Chicago Institute of Psychoanalysis ments to which each belonged. Thus, his whole life. His hope was to change both systems of thought, Self Psychol- the American psychoanalytic establish- ogy and Reconstructionism, emerged ment, both its theory and its institu- out of an ambivalent straddling of past tions, from within. That establishment and present outlooks, and a continuous was ultimately influenced by certain of dynamic tension between continuity Kohut’s ideas about specific diagnostic and change. It was for the next genera- categories of patients, most notably tion to extend the implications of these those with Narcissistic Personality Dis- methodologies. orders. However, it rejected Kohut’s overarching theory of the psychology Grounded in Experience of the self which was spelled out in his seminal book, The Restoration of the Self, In 1959, Kohut published an article published in 1977. At the urging of a entitled “Introspection, Empathy, and few of his disciples, Kohut (reluctantly) Psychoanalysis: An Examination of the agreed to “go institutional,” creating Relationship between Mode of Obser- a separate school of psychoanalytic vation and Theory.”1 He posited that thought known as Self Psychology. empathy, or vicarious introspection, is To those who have some knowledge the mode of observation of psychic life. of Kaplan’s biography, Kohut’s story That is, a person’s subjective (though will sound very familiar. Kaplan’s rela- not necessarily conscious) self experi- tionship with the (Conservative) Jewish ence provides the only relevant data Theological Seminary was ambivalent, for psychoanalytic theory-building and

The Reconstructionist Fall 2005 • 37 clinical application, thereby excluding textual and pragmatic. In Judaism as a observations made from an external Civilization4 he introduced the radical vantage point. idea that Jewish religion is grounded By making this claim, Kohut de- in the experience of the Jewish people, parted radically from Freud’s zealous as opposed to being a set of religious application of 19th-century scientific beliefs and practices revealed at Sinai standards of objectivity and neutral- by a supernatural God. Judaism is co- ity, replacing it with what he called an created by Jews and their environment “experience-near” approach, one that — i.e., their particular social, political underscored subjectivity and process. and cultural circumstances. Judaism, a For example, Kohut took Freud’s reified religious civilization, includes within concept of sexual and aggressive “in- it a concept of God, modes of wor- stinctual drives” and reframed them as ship, understanding of sacred text, all the experiences of sexual or aggressive of which evolve along with changes in “drivenness.” the environment. Out of his work with severely nar- Like Kohut, Kaplan invoked the cissistic patients, using empathy as principle of subjectivity, stressing his observational tool, Kohut became “. . . what God means to mankind.”5 sensitized to the ways we experience our The pragmatic perspective, focused interactions with others on whom we on function, was central for Kaplan. depend for our emotional well-being. Thus, a major function of religion is In particular, he focused on how these “to fortify the yearning for spiritual interactions function to promote our self-regeneration . . . and to press it feelings of cohesiveness, vitality and into the service of human progress.”6 self esteem. Kohut called the interac- In terms of Self Psychology, the func- tions with others that have these posi- tion of Jewish religion is the survival, tive effects “selfobject experiences,” as cohesion, vitality and moral fortitude they are constructed jointly by the self of the Jewish people. (person) and the object (other).2 When an experience that occurs between the Evolving Judaism and self and another person has the opposite the Evolving Self effect — fragmentation, depression, injured self esteem — Kohut called Another hallmark of Kohut’s theo- it an experience of “selfobject failure.” retical perspective was his contention Sometimes the “selfobject”3 is a fantasy that people never outgrow their need based purely in imagination, or a mental for others to perform selfobject func- construct based on perceived potential tions, unlike the prevailing Freudian in, or memory of, another person. view known as Ego Psychology which characterizes human development as Contextual and Pragmatic moving us further and further away from dependency on others. Sensitive Kaplan’s approach is similarly con- to the judgmental implications of a

38 • Fall 2005 The Reconstructionist model that emphasizes the desirability as speaking directly to humans. He (the of the child’s increasing autonomy, personification of God in biblical texts Kohut referred to this as “maturational is almost exclusively male) is hailed as a morality.” However, he did believe “man of war” (Exodus 15:3) The God that the particular nature of (implicitly of the book of Job, however, is more dependent) selfobject needs changes as mysterious and remote, albeit very a person matures. It evolves from the much there, and in the book of Esther, more concrete, bodily communica- God is never even mentioned. tion (holding, feeding, rough-housing, According to talmudic traditions, etc.) to the more symbolic, including prophecy was understood to have ended subtle gestures and verbal modes such in the biblical period, and subsequently as praising, encouraging, supporting God could be experienced only through and inquiring. the interpretation of sacred (“revealed”) Early types of selfobject experience text and through prayer. By the 20th are internalized, a dynamic process that century, Kaplan abandoned super- Kohut often concretized as the building naturalism altogether, and defined God of psychic or self “structure” (a holdover as the natural power in the universe, from the Freudians’ reification of “the including in humankind, that “makes ego”). Subsequent selfobject experienc- for salvation.” Thus, the function of es function as “booster shots,” activat- the “God-concept” remains consistent ing and amplifying existing “structure” throughout history. “God” continues (e.g., self-sustaining and self-soothing “to fortify the yearning for spiritual capacities). Thus, the earlier version self-regeneration . . . and [continues] of a selfobject experience involving a to press it into the service of human baby being picked up when she cries progress” throughout history. has its functional equivalent later in life when the upset adult is shored up and Radicals in a comforted by significant people in her Conservative Framework life. The selfobject function remains constant. Kaplan and Kohut both saw them- selves as essentially following in the Selfobject Need for God traditions of their respective disciplines. Reinterpretation of a fundamental and The same holds true for the Jewish classical concept was not a rejection, people: Because Judaism is a religious but an “updating” of the concept’s civilization, Jews never outgrow, so to essential meaning. There were some speak, their selfobject need for God. exceptions for each. Kaplan’s rejection The conception of God continues to of supernaturalism and of the idea of evolve, from the concrete and literal to- “the chosen people” departed radi- wards the symbolic and metaphorical. cally from Jewish tradition. In similar Thus, the God of the patriarchs and of fashion, Kohut reinterpreted some Moses is depicted as having a “face” and basic psychoanalytic concepts, such as

The Reconstructionist Fall 2005 • 39 transference and the Oedipus Complex. sion, another similarity in approach His radical departure from the classi- (or perhaps temperament) reveals itself cal psychoanalytic tradition included between Kaplan and Kohut, at least as rejection of sex and aggression as the reflected in their theories. For Kaplan, fundamental motivational forces in the problem of evil is not really a “prob- human life. For Kohut, people are first lem,” at least not a problem of theology. and foremost motivated by their needs Far from denying the ubiquity of evil, to develop, restore and maintain their Kaplan does not expect religion or a sense of self. The most dysfunctional God-concept to account for it. There and bizarre behavior can be ultimately is no theological explanation for evil. understood as maladaptive attempts to With continuity of function in mind, achieve these goals. Kaplan redefines God as the force or By taking this stand with regard to ba- power that counteracts evil and enables sic human motivation, Kohut reworked us to deal with it. It is axiomatic that the place of aggression in his theory of such a force exists; that is, the potential the psychology of the self. Aggression to counteract evil and suffering does ex- was no longer understood as an au- ist in the world and in human nature, tonomous drive with a need for periodic and it is powerful potential. discharge. Rather, aggression takes two This is an idea most easily embraced forms, each one a response to a different by people with at least a modicum of type of perceived threat. One is a threat optimism in their character.8 Kaplan’s to physical survival, and the other to the theology, reflecting such optimism, integrity and esteem of one’s (sense of) is beautifully revealed in this excerpt self — an “anti-selfobject experience,” if from a poem he wrote entitled “God you will. Kohut refers to the second form the Life of Nature,” which appeared of aggression as “narcissistic rage.”7 He in the 1945 Reconstructionist Sabbath does not underestimate the ubiquity of Prayer Book: both types of aggression in human life. But understanding both as essentially God is in the faith reactive rather than “primary” behavior By which we overcome has very different clinical implications. The fear of loneliness, of It reflects an emphasis on human poten- helplessness tial, a basic trust in people’s persistent Of failure, and of death. desire and capacity to grow, however God is in the hope derailed or perverted the manifestations Which, like a shaft of light, may be. Cleaves the dark abysms Of sin, of suffering, and Facing Evil with Potentiality of despair. If we postulate the “problem of God is in the love evil” as the theological equivalent of Which creates, protects, the psychological category of aggres- forgives . . .9

40 • Fall 2005 The Reconstructionist The Experience of that “someone” is generally the analyst, God’s Presence whom the patient experiences in fan- tasy as personifying the needed, longed- Along with much rumination with for “other” (usually a parental image). my father, this poem planted itself in If the patient’s transferential illusion my gut during my high school years functions well enough, it is experienced at the Society for the Advancement as psychologically “real,” rather than as of Judaism. The poem complemented an idealized construction. the personal God-imagery of the tra- This potential for self-cure with the ditional prayers with its translation of help of others is manifested in life by “God” into human experiential terms; very resourceful, imaginative children thus, God is in the love, rather than who are able to survive extraordinary “God loves,” or “we are protected by hardships, abuse and loss, especially God’s love.” This kind of syntax re- with the presence of supportive others versal, reflecting Kaplan’s understand of (e.g., teachers, siblings, grandparents) God as an evolving, functional concept, – in other words, with the help of what has gone a long way in helping me to today we call “community.” For exam- think about traditional texts and, more ple, to supplement or to substitute for personally, to mitigate the shame that external support, children may sponta- comes in moments of fear, loneliness neously create fantasy selfobjects,10 like and despair with my impulse to ap- imaginary friends, from fragments of peal to a “God-who-listens.” While the fictional or public figures conflict persists, I do find in Kohut’s selfobject concept a connecting bridge “God” as Fantasy Selfobject between the God of this poem and personifications of God as “someone- Perhaps “God” is just such a life- you-can-relate-to personally.” enhancing creation of human imagina- It is a bridge that does not always feel tion. The genius of the Jewish people so steady under my feet. is its seemingly indestructible capacity The bridge is built on the notion to adapt to circumstances that severely that God and selfobject experience are tested its will to survive as a people. both manifestations of transference, These adaptations may involve ratio- with God understood as the collective nalizations that get God off the hook, transference-creation of the Jewish so to speak. Thus, when our experience people . In this way, God is “created in as Jews (e.g., exile) conflicts with our man’s image.” Consistent with Kaplan’s beliefs about ourselves (e.g., we have a emphasis on what God means to people covenant, we are God’s chosen), we may (rather than on what people mean to think “God is punishing us,” or “His God), Kohut’s “selfobject transferences” ways are unfathomable,”or we may reflect the need for something /some- reinvent or reinterpret our conceptions one “out there” that is experienced as of God, so needed is “He.” There are “other-than-self.” In analytic treatment, many variations of God-images that

The Reconstructionist Fall 2005 • 41 historically have reflected the differences literal meaning, a kind of suspension- among groups of Jews, and among indi- of-disbelief. It is a momentary embrace vidual Jews within each group. of creative transference illusion, or fan- However, some image of God is tasy, reflecting a temporary regression an intrinsic part of the Jewish psychic to an earlier (collective and individual) landscape, present even in absentia as understanding of God, for the purpose the “God in whom I don’t believe.” of self-soothing. Each generation (and individual) brings a particular set of needs and Three Varieties of circumstances, and adapts (or rejects, “God’s Presence” or struggles with) the versions of God that it inherits. Regardless of those Kohut elaborated three types of particular versions, the concept of God selfobject needs and corresponding is eternal and omnipresent, always (po- selfobject transferences: idealizing, tentially) available. mirroring, and twinship.11 I will briefly The conception of God that one review them and address the “experi- takes on corresponds to the person’s ence of God’s presence” associated with particular internal world and level of each one. psychic development, a form that also In my earlier discussion of develop- corresponds to the range of norms mentally evolving versions of selfobject available within the person’s social/his- experience, I cited the example of a baby torical context. Over time, the experi- being picked up and comforted when ence of the parent/God as reliably “out she cries as well as some functionally there,” gradually evolves into (and is the equivalent experiences in adulthood. functional equivalent of) the belief that In optimal development, the parent “I can rely on my inner resources.” In continues to be experienced as strong addition — and this is crucial — I can and trustworthy, someone the child can trust that the support I need is available look up to and admire. This experience (at least potentially) in the world, and gradually becomes an internal image, or that I have the ability to find and/or imago, through a process Kohut called create that support. What is “out there,” “transmuting internalization.” This in- then, is this inner and outer potential. ternal image is the source of the child’s When I am in touch with that confi- ability to self-regulate, to self-soothe dence in myself and in the environment, and (eventually) to hold a system of “God is present,” or, in classical biblical values and ideals. As discussed earlier, language, “The Lord is my Shepherd, I the adult continues to need selfobject shall not want” (Psalm 23). bolstering from something/someone Needless to say, that confidence outside herself. is not always accessible. It is elusive; sometimes, it feels too heady and The Personified Parent abstract. At such moments, the words of the 23d Psalm may take on a more In traditional Judaism, God is per-

42 • Fall 2005 The Reconstructionist sonified as just such a figure: the par- — His moral law — to us. “God is ent experienced (and/or longed-for) present,” then, when we feel especially in childhood. Thus, God is powerful, loved and valued; especially worthy compassionate, just, merciful, etc. of trust and high expectations; and Kaplan’s poetic choice of “God is in the especially confident in our capacity love,” rather than attributing loving- to live according to our talents, skills kindness to God, reflects the idea that and values. the qualities attributed to God repre- sent ideals of human behavior — ideals Twinship Transference longed for in others and aspired toward in oneself. “God is present” when we Kohut’s twinship transference de- feel “held” and secure, or when we rives from people’s need to feel a sense feel the courage of our convictions, of “essential alikeness” with others. or when we are confident about the Developmentally, this experience has potential in the world for furthering its roots in early childhood, such as our values, as when we are moved by when the child experiences himself evidence of justice sought and justice (especially when mirrored as) a “chip done. The experience of God’s presence off the old block.” This deep sense also includes that of awe in the face of of connection through identification “miracles,” like that of childbirth, or in with the significant people in one’s life the presence of natural beauty, like that evolves over time to include an abiding of the Andean mountain-top Machu sense of belonging in the world of hu- Pichu or the Grand Canyon. man beings. Therapists sometimes hear The experience of being mirrored, people say that they feel like aliens, visi- according to Kohut, involves perceiving tors from another planet. They have no and feeling the delighted and admiring internal precedent for feeling connected responses of others to us, first from the by commonality with others. caretakers we experience in infancy and In Genesis, it is written that God childhood, later from others as well. made humanity in God’s image. The The internalization of these experiences deep psychological truth in this meta- forms the basis of healthy self-esteem. phor lies in its reverse: God was created In Judaism, God is often personified by humanity in humanity’s image. In as a loving, mirroring parent. He loves addition to seeking an idealized and every one of His “children” (human- loving parent in the figure of God, we ity) and, in traditional Judaism, has need to “find ourselves in the deity.”13 a special love for the Jewish people. In Jewish texts, most strikingly in the God sees our collective and individual Bible and in Midrash, God is often ren- uniqueness and expects that we can dered as remarkably human. Not only fully actualize the best in ourselves. He does He have the ideal qualities already sees us as objects of His delight, even mentioned, He is also rageful, jealous, desire.12 It is out of this love and trust manipulative and capricious. Like us, that “He has given the gift of Torah” God has vulnerabilities. Like ours, His

The Reconstructionist Fall 2005 • 43 character evolves and matures.14 still stands, wobbly as it is. Perhaps the best I, and others like me, can do “God’s Presence” is to live with the paradox of relating personally to a nonsupernatural God. An experience of “God’s presence” This involves unashamedly allowing associated with twinship needs might ourselves moments of surrender to a be a heightened awareness of our hu- fantasy of a personal God, a fantasy manity — i.e., our imperfect natures that has its precedent in our earliest — alongside a feeling of self-com- and deepest selfobject experiences. The passion and self-acceptance. God is crucial distinction — and one clearly “present” when we can experience our representative of a Reconstructionist strengths and abilities, tempered by perspective — is recognizing that this humility, and when we feel at peace is a fantasy, one from which we can with our limitations and imperfections. return strengthened and supported as God may also be “present” when we are we go about the work of creating the particularly moved by the belief that we healthy, mature and confident selves we are all created in the image of God, that have the potential to become. we are all equal. And God is “present” when we feel a sense of connection and belonging in the world,15 and the conviction that loneliness, with its ter- rible sense of isolation from others, can 1. Kohut, H. “Introspection, Empathy, be overcome. and Psychoanalysis,” in The Journal of the I have been experimenting with the American Psychoanalytic Association, 7:459- 483, 1959. idea of God as collective selfobject in 2. The aspect of joint construction, a con- an effort to mitigate, if not resolve, a cept that allows for greater attention to the conflict that I may share with others, participation of the analyst’s subjectivity in particularly with other Reconstruction- the process, and for the element of mutual- ists. It is the conflict between an attach- ity involved, is one of those implications ment to personal God imagery on the elaborated further by subsequent theorists one hand, and disbelief in a personal, (see work of R.D. Stolorow, et al, early supernatural God on the other. The 1980s onward.) idea of God as collective selfobject 3. This is shorthand for “selfobject-func- combines aspects of Kohut’s Self Psy- tioning other.” Selfobject experience, a chology and Kaplan’s Reconstruction- dynamic process, often gets reified in ist philosophy. As someone deeply informal psychoanalytic parlance; thus, anyone performing a selfobject function affected by both theories, I have found is referred to as a “selfobject.” Once again, that the works of Kohut and Kaplan the tenacious human inclination to reify! complement, and can even illuminate, (see. R.D. Stolorow and G.E. Atwood, each other. For me, the bridge that Contexts of Being ( Hillsdale: The Analytic connects my grandfather’s God with Press, 1992). traditional, personified images of God 4. Mordecai M. Kaplan, Judaism as a

44 • Fall 2005 The Reconstructionist Civilization (New York: The MacMillan 29-56. Company, 1934). 11. It is important to keep in mind that, in 5. Emanuel S. Goldsmith and Mel Scult, keeping with his methodology, Kohut did eds., “Introduction,” Dynamic Judaism: The not necessarily consider this an exhaustive Essential Writings of Mordecai M. Kaplan or permanent list. He expected that others (New York: Fordham University Press, The would continuously refine and add selfob- Reconstructionist Press, 1985), p.21 (italics ject phenomena as they were discovered in original). empathically. (See Kohut, H., How Does 6. Mordecai M. Kaplan, The Meaning Analysis Cure [Chicago: University of Chi- of God in Modern Jewish Religion (New cago Press, 1984], 194.) This has certainly York: The Reconstructionist Press, 1962) been the case, and corresponding variations 62-63. of experiences of God’s presence are too 7. H. Kohut, “Thoughts on Narcissism and numerous to elaborate in this paper. Narcissistic Rage,” in The Psychoanalytic 12. Compare this with traditional Jew- Study of the Child, Vol. 27 (New York: ish interpretations of the biblical Song of Quadrangle Books, 1972), 360-400. Songs, which interprets the erotic relation- 8. My father had more than a modicum of ship alluded to as being between God and optimism in his character. Just by being my Israel.” father, and by being the primary conduit 13. Aviva Zornberg, presentation at Wil- of my grandfather’s ideas to me (as he was liam Allenson White Institute Conference to many others), he undoubtedly was a on “Desire,” 2004. major influence on my choice of profession 14. See Jack Miles, God: A Biography (New and on my way of thinking about it. See York: Vintage Books, 1995). Ira Eisenstein, Reconstructing Judaism: An 15. For Kaplan, “community is [in fact] Autobiography (New York: The Reconstruc- the agent through which God… actually tionist Press, 1986), 241- 242. manifests Himself.” (Dynamic Judaism, 9. Mordecai M. Kaplan, in Sabbath Prayer op.cit., 223; italics added), rendering the Book (New York: The Jewish Reconstruc- collective nature of God (as selfobject) tionist Foundation 1945), 391. crucial: God symbolizes shared ideals, col- 10. H. Bacal, “Notes on some therapeutic lective love and mutual responsibility, and challenges in the analysis of severely re- a feeling of belonging to something larger gressed patients,” in Psychoanalytic Inquiry, than oneself, an entity that is greater than Vol. 1 (Hillsdale: The Analytic Press, 1981), the sum of its parts.

The Reconstructionist Fall 2005 • 45 Science and Spirit: Reconstructionist Theology for the 21st Century

By Nancy Fuchs-Kreimer

“In order order to really understand well worth having.5 Kaplan we need to imagine him as a That conversation involves what young person today.” —Mel Scult1 some believe to be the over-reaching “scientism” that claims to account for n one of the early Reconstruction- aspects of life traditionally ceded to ist pamphlets, Mordecai Kaplan religion. Some people of faith believe I proudly proclaimed: “Recon- that there are implications of scientific structionism is habituating Jewish life theory, particularly when it makes in- to the scientific climate of opinion of roads into areas beyond the natural our day.”2 And indeed it was. Of all the sciences, which may challenge the very contemporary movements in Jewish core of their faith. They are not wrong life, none has been so identified with to think so. This does not mean the science as Reconstructionism.3 Sci- challenges can not be met. The deeper ence was a critical challenge, Kaplan questions raised by materialist, natural- believed; if met, it would “be to our ist social science ought to be studied advantage spiritually.”4 in courses on comparative religion, Who would have imagined that and Reconstructionists ought to have the opening years of the 21st century something to contribute. in America would see a newly revived discussion, often acrimonious, about A Course for the relationship between religion and Rabbinical Students science? The battles being fought over the teaching of Darwin’s theory of With that in mind, in the spring of evolution in public schools are part of 2004 I created a course at the Recon- a larger conversation in what has been structionist Rabbinical College (RRC) called the “culture wars.” The science on “Science and Religion.” I chose to classroom is clearly not the place to focus on what I considered to be an area pursue that debate. That said, the con- that might pose the greatest challenge to versation about science and religion is Reconstructionist thought: the growing

Dr. Nancy Fuchs-Kreimer is the Director of the Religious Studies Program at the Reconstructionist Rabbinical College.

46 • Fall 2005 The Reconstructionist impact of biology on social science.6 never read Freud would talk about their Picture a group of native tribesmen “Oedipal Complex.” Today, we are discovering an automobile and trying more likely to hear “that person must to discover how it works without lift- have a high serotonin level” or “she’s a ing the hood.7 When Mordecai Kaplan very right-brain person.” was developing his theology, no one In our course we grappled with the had ever seen a living brain, let alone implications of these new views of a gene. Now, advances in technology the sciences for our understanding of have made it possible for scientists to human nature and of the role of reli- “lift the hood.” Many scientists believe gion in culture. We also probed their we are at the beginning of an incredible implications for religious ideas such as new era in our knowledge of our physi- the unique sacredness of human life, cal selves. Increasingly, social scientists free will, moral values, human rights, are taking note, so that few today doubt mystical experience and the healing the increasing importance of biology power of prayer. in an understanding of human nature, thought and behavior.8 If biology is The Challenge for Kaplan indeed at the cutting edge of the human sciences, if a new generation of think- Kaplan naturalized the traditional ers — ethnologists, psychobiologists, ideas of Torah (seeing it as a histori- behavioral geneticists, cognitive neuro- cally conditioned human text) and of scientists and more — are creating new Israel (denying the Jewish people challenges, ought not Reconstruction- special metaphysical status at the heart ists to be grappling with them? In 1970 of the universe). He left standing, the Society for Neuroscience had 500 however, a transnatural God. I sug- members; in 1998 it had 25,000.9 At gest that he found the “rumors”11 of last report, the number was more than this God in three interrelated themes: 37,000. Isn’t it time for us to listen in in the uniquely human soul or spirit, on what is being discussed? in universal ethics and in hope. These It was clear to me that future rabbis concepts map the traditional ideas of should learn about current paradigms creation, revelation and redemption. In in the life sciences in order to be liter- the class, we studied each one in dia- ate in two civilizations. The growing logue with a particular area of science: body of literature on these subjects the idea of the “soul” with cognitive includes many widely read titles.10 My neuroscience; the claim for a universal guess is that more American Jews read ethics with evolutionary psychology; the “Science” section of the New York and the concept of hope with develop- Times each week than pick up a text ments in medicine. In particular, we of Jewish theology. One need not be a focused on the increased importance of reader to be caught up in new cultural psychopharmacology in mental health paradigms. In the days when psycho- and of complementary and alternative analysis was in ascendancy, people who methods in treating physical ills.

The Reconstructionist Fall 2005 • 47 In order to give an idea of the work Bible, the prophet Elijah calls out for of the course, I will briefly share one God and discovers that “God was not of the areas we examined: cognitive in the fire” but rather “in the still small neuroscience and the soul. voice” (I Kings 19:12). Kaplan often spoke about that still small voice, but Neuroscience and the Soul used different language: The spiritual insights of men are What happens if we begin to under- not fortuitous, but are clues to stand human beings as more deeply em- the ultimate nature of mankind bedded in nature? As biology becomes and the world, a manifestation or more important in understanding hu- revelation of a universal Spirit, of man behavior, is Kaplan’s transnatural which the human soul is a part.12 language supported or subverted? As new technology allows a far deeper Thinking of God as a process understanding of our brains, how do rather than entity in no way tends we want to talk about our “souls”? to make Him less real . . . the soul- In the 1960s a Soviet cosmonaut process too is superfactual, super- came back from outer space and re- experiential and transnatural.13 ported that he definitely did not see any God up there. A similar report Kaplan also believed that it was regarding the soul is coming from some meaningful to speak of a qualitative neuroscientists exploring inner space. distinction between animals and hu- The soul is typically thought of as the man beings. In fact, one of the ways non-material or spiritual aspect of the he revalued the “chosen people” con- human being, what Jewish tradition cept was to say that while Jews are not has referred to as “the image of God.” lifted up above other peoples, humans Western religions rest on the assump- themselves are elevated above other tion that some kind of spirit exists that species by virtue of their unique ability embodies the essence of a human be- to hear the “call of God,” by virtue of ing, what the philosopher Gilbert Ryle their spirits: called “the ghost in the machine.” This Man alone, of all creatures, hears spirit is believed to be in humans but not only nature calling him but not in animals. This is the traditional also God. As such, he is exempt basis of our religious sense of human from the law of natural selection life as sacred and inviolable. and becomes subject to the law of In 1996 Pope John Paul II reaffirmed spiritual selection.14 the Catholic Church’s century-old ac- ceptance of the doctrine of Darwinian This was the still, small voice. evolution by explaining that our bod- ies may have evolved but our souls are Materialist Science provided by God. But what is a soul? In a famous passage in the Hebrew The reigning perspective of main-

48 • Fall 2005 The Reconstructionist stream cognitive neuroscience is that the soul? There does seem to be a self- there is only the brain in all its won- awareness and a drive to transcendence drous complexity; what we have called that is unique to humans. Dr. John the “mind” can finally be reduced to Allman’s research suggests that perhaps this material reality. All the more so, some of our cells are simply more “soul- then, do these scientists dismiss the idea ful” matters than others. He has found of soul or spirit. Mainstream cognitive something called spindle cells which are neuroscience has faith that whatever we found in the frontoinsular cortex of the do not yet understand about the brain brain.17 They light up when people have we someday will. moral quandaries, experience guilt or One of the most enthusiastic advo- perceive injustice. These spindle cells cates of this extreme materialist posi- may in fact be what make us human. tion was Francis Crick, the winner of The only other species that has them the Nobel Prize for co-discovery of the is African apes, and they have many double helix, who worked in neurosci- fewer. Spindle cells are not present at ence until his recent death in his eight- birth; they appear at four months and ies. One of Crick’s colleagues, describ- multiply rapidly in the first few years ing the possibility of someday being of life. Are spindle cells the image of able to create a physiological measure God in us? for a “piety index,” jokingly suggested Whether or not we will ever find the that they could set the absolute zero on locus of our souls, people continue to the scale by testing Francis Crick.15 experience themselves as having a mind Crick wrote in The Astonishing Hy- that is distinct from the brain.18 They pothesis: feel themselves to be one person who persists over time; moreover, a person “You,” your joys and your sorrows, who makes decisions and has free will. your memories and your ambitions, There may be an unruly “convention” your sense of personal identity and going on in our brains, with millions free will, are in fact no more than of neurons chatting with each other the behavior of a vast assembly day and night, but it feels like there of nerve cells and their associated 16 is also a “little man” or “little woman” molecules . . . running things. That decision-maker Or as one scientist put it, “there are is us. Out of this perception has arisen a billion cells in there and not one of the chaotic field of “consciousness stud- them knows or cares about you.” ies,” in which whole arrays of different arguments are made for the proposition Beyond Dualism that indeed there is a mind that is more than the brain. Many neuroscientists believe that So now for the Kaplan question: dualistic thinking, the distinction How will social science prove to be to between the material and the spiritual, our spiritual advantage, helping us find is simply a habit of mind. So where is a reconstructed language to talk about

The Reconstructionist Fall 2005 • 49 our created selves that is both moving of human behavior. It was inevitable and scientifically sophisticated? If we that researchers would eventually want are not sure what consciousness is, then to “see” for themselves. what is the soul? Do we want to find Andrew Newberg and Eugene new language in which to talk about the d’Aquili of the University of Pennsylva- image of God in us? If the soul is indeed nia gained wide attention for their work identified as the part of our material on charting spiritual experience in the brain that is most sensitive, deep and brain. Scanning the brains of selected inner, do we then increase the sense of nuns and Buddhists engaged in deep awe and mystery in our lives? prayer and meditation, they suggested that the unitive mystical experience can The Biology of be described biologically as radically re- Mystical Experience duced neuronal activity in the posterior superior parietal lobe, a region of the If we can’t locate a soul in the brain brain associated with proprioception circuitry, perhaps we can locate where and our ability to “locate” ourselves the brain has religious experiences. The in space. The authors conclude that May 7, 2001 cover story of Newsweek “Mystical experience is biologically, was entitled “God and the Brain.” We observably and scientifically real.”19 may not have a soul, or even a “self,” They believe they have found material but it now appears that some scientists traces of a divine presence — in their claim to have a photograph of the “God words, a “photograph of God.”20 spot” in the brain. The good news (or bad news, depending upon how you Implications interpret it) is that these scientists believe they are finding the place or Research in this field is interpreted places where people experience what in wildly different ways.21 There are for centuries has been called “God.” those who would use it to reduce all What they seem to be identifying is claims of transcendence to illusion, the experience of “oneness” reported by exulting in the claim that what we call mystics of many traditions, the feeling spiritual/religious experiences are now that Freud (while acknowledging that (allegedly) shown to be strictly physi- he had never had one) called the “oce- ological in nature. At the same time, anic experience.” others would use these new studies to The development of minimally “prove” that God exists, and that God invasive high resolution tools such as created our brains the better to know Single Photon Emission Computer “Him.”22 Tomography (SPECT) has allowed The next time I experience a sense of researchers actually to watch different oneness with the universe after chant- parts of the brain at work. There are ing or drumming, will I know in my implications for our understanding of heart that a bundle of neurons in the language, vision and many other areas superior parietal lobe toward the top

50 • Fall 2005 The Reconstructionist and back of my brain has gone dark, vulnerable to the challenge of science, and that that is the reason I am not particularly the cutting-edge life science processing information about space we studied. Perhaps, these scientists and time as usual? What will that do to suggest, there is no cosmic purpose or the experience? Can I still use that ex- plan, let alone a spirit or a soul. perience to find life more worthwhile? One option would be to take meta- Newberg would be the first to admit physics seriously, and try to redo that none of his research speaks to the Kaplan’s efforts using more sophisti- question of theological truth, despite cated versions of process theology that what those with opposing agendas want have been developed in better dialogue to make of it.23 with emerging science.27 Until recently In our RRC course, we pondered the that option has not attracted people meaning of a more biological under- working under the auspices of the Re- standing of transcendent experience, constructionist movement, for reasons along with the import of the various that I explore elsewhere.28 other fields we explored at the intersec- tion of science and religion. We tried Kaplan as Pragmatist to understand what guidance Kaplan’s writings might give us in sorting it all A different path is to highlight Ka- out. plan’s other voice, that of the “spiritual pragmatist.” Jeffrey Stout defined phil- Kaplan’s Two Voices osophical pragmatism as “never having to say you are certain.”29 William James It seemed to me that Kaplan spoke (1842-1910), a great psychologist in two somewhat different voices. I turned philosopher, was one of several call these “the metaphysician despite important influences on Kaplan.30 Us- himself”24 and “the spiritual pragma- ing William James, we can acknowledge tist.”25 The former voice is the one that some of Kaplan’s metaphysical claims made claims about the world, claims as significant “overbeliefs,” while at the about the “transnatural” reality Kaplan same time discovering a way to speak called a “power” or a “process” or less plausibly and powerfully about faith. frequently, a “force” or an “energy.” James explained the difference In Kaplan’s grander moments, he saw between the metaphysician and the this power as not only persuasive but pragmatist this way. ultimately in control. Consider Kaplan’s claim that “life is [To the metaphysician] the universe not aimless and futile, not a mere play [appears] . . . as a kind of enigma, of blind and meaningless forces, but of which the key must be sought the manifestation of spiritual purpose, in the shape of some illuminating the unfolding of a plan for human co- or power-bringing word or name. operation and brotherhood.”26 It is this That word names the universe’s kind of assertion that appeared most principle, and to possess it after a

The Reconstructionist Fall 2005 • 51 fashion is to possess the universe that he chose to interpret in a certain itself. “God,” “Matter,” “Reason,” way and toward a particular goal. In “the Absolute,” “Energy” are so Kaplan’s diary, he described a visit many solving names. You can rest from four of his rabbinical students when you have them. You are at the who came to air their inner conflicts. end of your metaphysical quest. They could not accept the traditional idea of God, nor did they find Kaplan’s If you are a pragmatist, however, alternative convincing: you cannot look on any such word They admit the existence of a will as closing your quest. You must to salvation, but they see no need bring out of each word its practical for positing a transcendent cor- cash-value, set it at work within the relative of that will. Of course my stream of your experience. It ap- contention is not that I intellectu- pears less as a solution, then, than as ally posit it, but that I experience a program for more work, and more it with the same immediacy as I do particularly as an indication of the my own self.33 ways in which existing realities may be changed.31 In each of his three major books, Kaplan clearly stated that he did not Reading Kaplan through the lens of really expect his metaphysical claims James, we can focus more clearly on to be accepted as claims about the way the moments in Kaplan’s work where things are: he abandoned his claim to tell us truths about a “transnatural” reality and The God idea is not the reasoned adopted a more consistent pragmatic allocation of chaos, cruelty, pain tone. Pragmatism teaches that the deci- and death in some neat logical sion about the ultimate nature of things scheme. It is the passionate refusal leaves one poised on the edge of a knife. of every atom in the human being to be terrified by these ogres.34 Faith is a choice. No research will prove or disprove God. As James put it, God, if not assumed, is the most If you have a God already whom impossible of conclusions.35

you believe in, these arguments will Men must acquire a religious confirm you. If you are an atheist, faith, not by being reasoned to they will fail to set you right.32 about God, but by experienc- ing God’s power in making life Kaplan and Religious worthwhile.36 Experience Where to Look for God Kaplan ultimately based his ideas of soul (and of morals and hope) not on Kaplan was not, in fact, interested in assertions but on experience, experience dissolving the idea of God into high-

52 • Fall 2005 The Reconstructionist sounding ethics and spiritual values. In Rather, they give us the emotional im- a diary entry he wrote: petus to tell certain kinds of stories. We God as the Power that makes for may indeed be nothing but a pack of salvation is not intended to be a neurons and our religious experiences “rational” explanation of what we may be neurological phenomena; nev- mean by “God.” It is meant to be ertheless, the stories we tell ourselves a rational method of indicating about those experiences come from our where to look for that . . . incom- higher cognitive functions. When we prehensible mystery we name choose to link ourselves to a religious God.37 civilization, we opt for a narrative tradi- tion that will shape raw experience in Kaplan revalued traditional God- particular ways. language in an effort to assist people in recognizing the experiences in The Value of a their own lives that would point them Religious Civilization towards what their ancestors called God. If there is nothing but matter, all It is precisely here where the field of the more do we need stories to make “neurotheology” is weakest. Most of meaning! If there is actually no core the research is being done with a very self, all the more do we need tradition narrow view of “religious experience.” to tell us stories about who we are or The scientists focus on the mystical might be! Here is where Kaplan would experience of unity, or loss of a sense point out the value of being part of a re- of boundaries. Yet that is only one of ligious civilization — the ethically rich many experiences in life that we might treasure house of stories that constitutes want to call “religious.” We all know our legacy as Jews. By naming certain times when we have moved beyond experiences “God,” in continuity with the surface of life and felt access to our ancestors, we also shape those ex- the “more” or “plus” of existence. periences using the extensive baggage Such times may be those that involve of Jewish tradition. connections with people; moments of Kaplan suggested that the sacred profound solitude; moments of birth, story of the Jewish people be seen as a or of death; moments of communion mode of salvation: with nature, or moments of experienc- ing art. They may involve the “melting A people does not offer itself to feeling” of a summer afternoon or, in an individual as an instrument James’ memorable one word descrip- of salvation in the same way as a tion, “Help!”38 These experiences leave system of philosophy usually does, us shaken, moved, drawn to a mystery by appealing to his reason to ac- beyond ourselves. cept certain general principles or Perhaps religious experiences provide abstract truths. It always comes to no new information about the universe. him with a story about itself which

The Reconstructionist Fall 2005 • 53 he is made to feel is in a deeper making is a narrative art . . . guided and truer sense his story than the by unspoken, implicit cultural experiences which are confined to models of what selfhood should his person.39 be, might be.41 What we do with our experiences Conservation of depends upon the language our cul- Spiritual Energy ture provides to shape them. The deep metaphors of the language of science Returning to tradition offers us are cold and uninspired. At the end of something not to be found elsewhere: almost five hundred pages of writing the accumulated momentum of the about the influence the study of biol- spiritual quest of the past. Kaplan called ogy ought to have on social science, the this “the conservation of spiritual en- anthropologist Melvin Konner came to ergy.”42 And we need not rely only on a surprising conclusion: our own experiences to accomplish the willful creating of soul that Bruner and We must once again experience the Konner tell us is so essential. Even if we human soul as soul, and not just do not have those experiences ourselves - as a buzz of bioelectricity; the hu (or do not have them at a given stage man will as will, not just a surge of of life) we may look for God in the hormones . . . We need not believe experiences of others, in the stories of in them as metaphysical entities those who came before us. — they are as real as the flesh and Furthermore, we need a tradition of blood they are made of. But we ethical discernment to help us judge must believe in them . . . (they) are our experiences, for not everything that made real by our contemplation of feels spiritual is morally helpful. It is in them, by the words we use to talk relating experience to the traditions of about them . . . We must stand in what is right and good that Kaplan dis- awe of them as unassailable, even covered the criterion for religious life. though they are dissected before our eyes.40 If any experience . . . of our inner While Konner tells us we must re- life is thought [to be] the Divine imagine a soul, psychologist Jerome Presence . . . it must lead . . . to Brunner suggests that even the self must the exercise of justice and love. If be constructed: it fails to do that, we merely delude ourselves in believing that it is God There is no such thing as an in- we are aware of.43 tuitively obvious and essential self to know . . . Rather, we constantly Concluding Thoughts construct and reconstruct our selves to meet the needs of the In a spiritual and pragmatic view, re- situations we encounter . . . Self- ligious belief is not some kind of cheap

54 • Fall 2005 The Reconstructionist intellectual short cut. Notwithstanding makes sense alongside whatever science the most recent scientific challenges, may discover. It is faith premised on religious faith remains a compelling experience, but experience augmented option for intelligent post-moderns. by the tradition whose stories we will The practices of Jewish life can offer ourselves to make our own. experiences that can provide the mo- tivation to tell certain kinds of stories. The stories offer us a sensibility that helps us to notice dimensions of depth 1. Private correspondence to author, in experiences we might otherwise have 2004. 2. Mel Scult, Judaism Faces the Twentieth missed, for as James pointed out, our Century: A Biography of Mordecai Kaplan experience is what we agree to attend (Detroit: Wayne State, 1993) 79. to. Connection with the Jewish people 3. Robert M. Seltzer, “Which Wissen- offers yet another boon: the richness of schaft? Reconstructionism’s Theological a narrative past to fill in the gaps in our Appropriation of Sociology and Religious own lives. Experiences of Jews in the Naturalism,” in Andreas Gotzmann and past and of the Jewish people as a whole Christian Wiese (eds.) Modern Judaism can become part of our “salvation.” and Historical Consciousness — Identities As human beings we are embedded — Encounters — Perspectives (Leiden/Bos- in nature, far more than we might have ton: Brill, 2006). thought a generation ago. As we learn 4. Mordecai Kaplan, Judaism as a Civiliza- more, we discover how much we share tion (New York: Macmillan, 1934), 307. 5. The field of Jewish religious thought has with the animal world. Even spiritual remained remarkably untouched by new experience may not be unique to hu- developments in science, with the exception 44 mans. But what surely is ours alone of physics. The challenging philosophical is the idea of taking those experiences issues emerging from the life sciences seem and elaborating them with stories about to be largely ignored in Jewish theological loving the stranger, pursuing justice and writing. One counter example is Norbert keeping an eye out for the Messiah. Samuelson. See, “The Death and Revival of There is a good deal of faith involved ,” Journal of the American in opting for those stories over others, Academy of Religion, March, 2002, 117- but it is faith that, as James put it “is 134, 123. set to work.” 6. I am indebted to Dr. Noah Efron, a phi- Kaplan made the distinction this losopher of science at Bar-Ilan University who guided me in my choice of topics for way. When we seek intellectually satis- the course. fying answers to theological quandaries 7. Francis Fukuyama, Our Posthuman we are “philosophers or metaphysi- Future: Consequences of the Biotechnology cians.” In contrast, he says, those on a Revolution (New York: Farrar, Straus and religious quest “have always been sat- Giroux, 2002) 42. isfied with the modest fare of faith.”45 8. Melvin Konner, The Tangled Web: Satisfying, or, (as is more often the Biological Constraints on the Human Spirit case), deeply challenging, that faith (New York: Holt, 2002), 11.

The Reconstructionist Fall 2005 • 55 9. http://apu.sfn.org. Goldsmith, Seltzer and Scult (eds.), The 10. See, for example, the bestseller by Ste- American Judaism of Mordecai Kaplan (New phen Pinker, The Blank Slate: The Modern York: NYU,1991). Denial of Human Nature (New York: Pen- 25. In using the phrase “spiritual pragma- guin, 2002). tism” I am signaling an affinity for the kind 11. See Peter Berger, A Rumor of Angels of pragmatism that James championed, (New York: Anchor, 1970). one that held the door open for religious 12. Mordecai Kaplan, The Future of the belief. I acknowledge that today’s post- American Jew (New York: Macmillan, modern pragmatism can be hostile to 1948), 538. transcendence. 13. Ibid., 183. 26. Mordecai Kaplan, The Future of the 14. Ibid., 247. American Jew, 538. 15. V.S. Ramachandran, Phantoms in the 27. Lubarsky and Griffin (eds.), Jewish Brain (New York: HarperCollins, 1998), Theology and Process Thought (Albany: 186. SUNY, 1996). 16. Francis Crick, The Astonishing Hypoth- 28. Nancy Fuchs-Kreimer, “70 Years after esis: The Scientific Search for the Soul(New Judaism as a Civilization: Kaplan’s Theol- York: Scribners, 1994) 3-4. ogy and the Reconstructionist Movement,” 17. Sandra Blakeslee, “Humanity? Maybe Journal of Jewish Social Studies, forthcom- It’s in the Wiring,” The New York Times, ing. December 9, 2003. 29. Jeffrey Stout, After Babel (Boston: 18. See Paul Bloom, Descartes’ Baby: How Beacon, 1988) 297. the Science of Child Development Explains 30. See Mel Scult, “The Sociologist as what Makes us Human (New York: Basic Theologian: The Fundamental Assump- Books, 2004). tions of Mordecai Kaplan’s Thought,” 19. Andrew Newberg and Eugene D’Aquili, Judaism 25 (Summer, 1976) 345-352. Scult Why God Won’t Go Away: Brain Science and points out that Kaplan held a discussion the Biology of Belief (New York: Ballantine, group for rabbinical students devoted to 2001). James’ work. 20. Ibid. 31. William James, “What is Pragmatism? 21. A good overview by a journalist is John A New Name for Some Old Ways of Think- Hogan, Rational Mysticism: Spirituality ing.” The text of this 1904 lecture can be Meets Science in the Search for Enlightenment found at www.marxists.org/reference/ subject/ (New York: Houghton Mifflin, 2003). philosophy/works/us/james.htm-44k. 22. Carol Albright and James Ashbrook, 32. William James, The Varieties of Religious The Humanizing Brain: Where Religion Experience, 345. and Neuroscience Meet (Cleveland: Pilgrim, 33. March 19, 1943 (unpublished diary 1997). entry, courtesy of Mel Scult). 23. Personal conversation with author, 34. Mordecai M, Kaplan, Judaism as a June, 2004. Civilization (New York: Macmillan, 1934), 24. While Kaplan repeatedly eschewed 330. metaphysics, Jacob Staub, Harold Schul- 35. Mordecai M, Kaplan, The Meaning weis and William Kaufman have all of God in Modern Jewish Religion (Detroit: pointed out that many of his claims are in Wayne State, 1994), 27. fact metaphysical ones. See their essays in 36. Mordecai M. Kaplan, The Future of the

56 • Fall 2005 The Reconstructionist American Jew, 260. York: Farrar, Straus and Giroux, 2002), 37. Kaplan Diary, April 28, 1956 (unpub- 64-65. lished diary entry, courtesy of Mel Scult). 42. Mordecai Kaplan, Judaism as a Civili- 38. William James, The Varieties of Religious zation, 388. Experience, 159. 43. Mel Scult (ed.), Communings of the 39. Mordecai Kaplan, Judaism as a Civili- Spirit: The Journals of Mordecai M. Kaplan, zation, 519. Volume I 1913-1934 (Detroit: Wayne State 40. Melvin Konner, The Tangled Web: University Press), 65. Biological Constraints on the Human Spirit 44. Mel Konner, The Tangled Web, 485. (NewYork: Henry Holt, 2002), 488. 45. Mordecai Kaplan, The Future of the 41. Jerome Bruner, Making Stories (New American Jew, 243.

The Reconstructionist Fall 2005 • 57 The Blessing of Uncertainty: Kaplan, God and Process

By Toba Spitzer

or a religious person, these are From Experience to Belief perhaps the best of times as well F as the worst of times. Spirituality In trying to answer some of these is “in” as people seek deeper meaning questions, I begin with Rabbi Mordecai in a world overwhelmed by material- Kaplan and his attempts to articulate ism and crass consumerism. Religion an understanding of God that was has re-entered the public sphere with a both comprehensible and compelling. vengeance. Indeed, we are hearing a lot Kaplan based his discussion of God about God these days, and about God’s on two suppositions: that our belief in truth. Unfortunately, much of what we God stems not from logical inference are hearing tends toward the intolerant, or divine revelation, but from lived the repressive and even toward violence. human experience; and, that we can Those who seem most certain about come to some understanding of the God’s truth seem equally committed true meaning of what we call “God” to a social vision that is reactionary. At through an exploration of how belief in a time in which liberal, open-minded God is manifest in human life. In ad- religiosity seems to be on the wane, dition, he argued that our conception while a variety of fundamentalisms gain of God — the way we articulate our strength, what is a religious progressive understanding of the divine — must to do? adapt and change as human conscious- How do we foster ways of think- ness and awareness develop over time. ing and talking about God that better Kaplan begins with the experience match our vision of the way we would of a force or Power in the universe that like reality to be? Can we find God lan- supports and propels what he termed guage that will help people think and the human drive for “salvation,” de- act in ways that are wholesome, toler- fined as “the maximum harmonious ant, life-affirming and non-oppressive? functioning of a person’s physical, How do we articulate an understanding mental, social, moral, and spiritual of God that not only does justice to our powers.”1 Kaplan understood this drive relationship with the Creative Power of towards salvation as a universal human the universe, but that also asks some- experience, which, he argued, thing of us and calls us to service?

Toba Spitzer is the rabbi of Congregation Dorshei Tzedek in West Newton, Mas- sachusetts.

58 • Fall 2005 The Reconstructionist . . . implies the existence of condi- Reconstructing the tions that are propitious to life. Meaning of “God” The will to live abundantly and to achieve one’s destiny likewise Based on my understanding of implies the existence of conditions Kaplan’s methodology and theological that favor abundant life, or salva- assumptions, I suggest these criteria for tion. The taking for granted that a “reconstructed” Jewish theology (in such conditions exist is the basis no particular order): of the religious conception of God • Our conception of God should accord . . .[as] a Power predisposing man with our best understandings of physi- to his ultimate good, salvation, or cal truths about the cosmos. While I self-fulfillment.2 would not suggest that scientific in- quiry must be privileged over all other On the one hand, the very fact (as forms of knowledge, we do need to take Kaplan understood it) of a human “will” seriously the premises of evolution in to salvation implies the existence of a the realm of biology, and of quantum cosmic force that supports such a drive mechanics and other foundational laws — a force for good that we call “God.” in the realm of physics. If the known And functionally, it is through a belief universe is a positive expression of in such a God that one “activates” Godly Godly creativity, and if divinity is to be power in one’s own life: “Thus in the found within creation (both of which very process of human self-fulfillment, are fundamental Jewish ideas), then in the very striving after the achievement divinity must share the basic attributes of salvation, we identify ourselves with of the created world. God, and God functions in us.”3 • Our ideas about God should resonate Kaplan professed to be suspicious of with foundational Jewish teachings. metaphysical pronouncements about Any Jewish theology will, of necessity, God’s essence, and he was uninterested highlight certain trends and teachings in theological arguments about God’s from the tradition over others. But it existence, but he did not refrain from would seem essential for any contem- making claims about the reality of porary Jewish theology to be rooted God. He affirmed the existence of a in significant core Jewish teachings Godly Power in the universe that was about God and the human relation- active in the lives of human beings ship to God, even while it may deny or (as well as in the natural laws of the diminish other aspects of the tradition. cosmos).4 Yet even as he posited a God Given the Bible’s primacy in Judaism that was “a cosmic reality independent and Western civilization in general, as of man,”5 Kaplan was ambiguous and well as its continued (mis)use by fun- inconsistent in defining the nature of damentalists, I take especially seriously God. So while I begin with Kaplan, it the mythic and metaphoric depictions is necessary to go beyond what he was of God in the Torah as primary texts willing or able to say. for a Jewish theology.

The Reconstructionist Fall 2005 • 59 • Our conception of God must have waves. At its most basic level, physical functional value, in the way that Ka- reality is flux, change, flow. Similarly, plan conceived of function. That is, we Kaplan argued that thinking about God must examine carefully the implications as a kind of static, identifiable Supreme of a belief in God and see if it fulfills Person or Being no longer made sense, the moral imperatives that we deem and that instead we needed to think essential to a meaningful and effective about God as a Process or a Power. Judaism. How does a particular belief Kaplan did not explore the full motivate or obligate me to act in the ramifications of this notion of God as world? What are its ethical implica- Process. For a more fully realized under- tions? standing of what such a God concept might mean, we need to turn to the God as Process insights of Process Theology, which has grown out of the philosophy of Alfred In his challenge to supernatural con- North Whitehead and the theologi- ceptions of God, Kaplan wrote: cal teachings of Charles Hartshorne. Without attempting an overview of this Does the awareness of God depend entire school of thought, I would like upon our conceiving God as a to sketch here a few key ideas and the personal being, or may God be challenges raised by them. conceived in other ways and yet be the subject of our awareness, or the object of our worship? . . . Noth- God and Change ing would be lost if we substituted The idea of God as Process is counter [for the notion of a personal being] to a dominant strain of classical Jewish the one of “process,” which, at as well as Christian , both of least with the aid of science, most which maintain that God’s perfection of us find quite understandable. implies that God is unchanging (be- Why, then, not conceive God as cause any change in God would imply process rather than as some kind some prior deficiency). In accord with of identifiable entity?6 our contemporary understanding of While Kaplan does not make clear physical reality, process theology claims here which realm of science he is that “process is fundamental . . . to referring to, his writing about God be actual is to be a process. Anything took shape as a new model of physical which is not a process is an abstraction reality was taking hold in the scientific from a process, not a full-fledged actu- community. With Einstein’s insight ality.”7 In this understanding, reality is that E=mc2, physical reality could no made up of a succession of discrete yet longer be thought of as static. Energy related “actualities” or “events,” each could become matter, and vice versa; of which incorporates and synthesizes the most elemental building blocks of elements of the past with that which the universe could act as particles or as is novel and new. The source of that

60 • Fall 2005 The Reconstructionist newness, of creativity, is what we call be.” I can think of no less static or “God.” Not only is God not static, unchanging a name for God than this. God is in fact the ultimate Source of The God that redeems and liberates the potentiality and change in the uni- Jews from Egypt is all about potential verse. God’s perfection is not found in and the promise of transformation. the quality of being unchanging, but This Godly appellation is related to the rather as “a maximum of potentiality, other divine name revealed at the bush: of unactualized power to be.”8 God YHVH, “an impossible construction of as the Creative Power of the universe the verb ‘to be.’”9 This name incorpo- is intimately involved in the ongoing rates the sense of God being in all mo- process of reality. ments, past, present and future, while A correlative notion in traditional also capturing the sense of God as Be- Judaism is the rabbinic claim that coming, as the ultimate creative power God actively sustains the created world that urges us toward ever-more complex and brings it into being anew every and integrated levels of existence, to- moment and every day. This belief is ward freedom and “salvation.” codified in the morning liturgy, when What is the functional implication we bless hamehadesh. b’khol yom tamid of such a conception of God? If God maasei bereshit — the One who makes changes, if God is the ultimate potenti- new every day the work of Creation. ality of all potentialities, then change is In contrast to the unchanging God of Godly. Perfection does not lie in some the medieval philosophers, this Cre- fantasy version of the past. Nor does ator is the cosmic Source of newness it lie in achieving some final state of in the world. Where process theology completeness. In fact, we could argue takes this claim one step further is in that such a state is impossible. Change, the assertion that not only is Creation development and evolution are not new each day, but so is God. God as just natural aspects of material reality the ultimate “actuality” is continually — they are its most Godly aspects. As achieving new states of being, is Itself Kaplan argued, ever-creative. Biblical affirmation of this Godly creativity, or the continuous emer- quality of potentiality and change is gence of aspects of life not prepared found in the third chapter of the book for or determined by the past, of Exodus, in Moses’ dramatic en- constitutes the most divine phase of counter with God at the burning bush. reality . . . For God is the Creator, Addressed by a divine being who tells and that which seems impossible him to go back to Egypt and liberate today [God] may bring to birth 10 the Israelites from slavery, Moses asks: tomorrow. “who should I say sent me? What is A key aspect of religious faith is the your name?” belief that the universe is constructed The answer comes in three words: in such a way as to support our efforts ehyeh asher ehyeh: “I will be that I will towards change and growth, and part

The Reconstructionist Fall 2005 • 61 of our Godly task here on earth is to be for whom the act of creation brings partners in the process of becoming. with it an ongoing process of learning, adaptation and change. The “All-Knowing” and When it comes to the issue of free “All-Powerful” God will, and the relation of human power to God’s power, the Torah takes very The classical idea that God’s perfec- seriously the notion that power is not tion means that God is unchanging is the monopoly of the Holy One. From generally accompanied by two associ- the very beginning of the book of ated notions: that God is omniscient, Genesis, God does not, cannot, control or all-knowing, and so does not learn what human beings do. Human power anything not already known to God and human choice are real. The Torah (for such learning would imply some begins with a choice: Adam and Eve’s deficiency in God’s knowledge); and choice to eat from the tree of knowledge that God is omnipotent, or all-power- of good and evil. And the Torah ends ful, meaning that (theoretically) God with a choice: Moses’ challenge to the can do whatever God wants in relation Israelites to choose life and the path to the created universe. If God did not of good. For the Torah, choice is real, exert total control, then that would human freedom is real, and throughout imply a deficiency in God’s power. most of the Five Books of Moses God These ’s om- must deal with the messy reality of nipotence and omniscience are highly humans having the power to choose problematic in numerous ways. Neither and to act. accords with how God is depicted in the Torah. Beginning with the earliest Coercive vs. Persuasive Power chapters of Genesis, God appears to be on a continual learning curve. What What I have learned from my read- will happen when human beings eat of ing of process theology is that accepting the tree of knowledge of good and evil the reality of human freedom does not in the Garden of Eden? In the Garden, mean that we need to think of God as God learns about human free will. God somehow powerless or irrelevant in the then learns about the human capacity realm of human action. Rather, reli- for murder when Cain and Abel get gious thinkers have made the mistake into humanity’s first deadly fight. When of attributing to God only one kind human violence and wrongdoing get of power — coercive power, which is totally out of hand, God changes God’s complete power over someone or some- mind, and decides to bring a flood to thing. God has all the power, and noth- wipe out nearly all of Creation. If we ing and no one else, in either the natural take seriously the questions God asks or human realms, can exert meaningful and the challenges God faces in these power, because an omnipotent God can stories, it is hard not to conclude that nullify any human action. the God of Genesis is a Being or Power But in the view of process theology,

62 • Fall 2005 The Reconstructionist as in Kaplan’s writings, reality is fun- community that must ultimately have damentally relational. Nothing exists the ability to act for itself. in isolation. God’s power is inherently relational, in that it must reckon with Persuasion and Salvation and relate to the freedom and the power to act of others. Divine power exists In the terminology of process theol- along with the real power exerted by ogy, God’s power is indeed ultimate, created beings whose freedom is real. but it is primarily persuasive, not coer- The Torah’s most direct critique of cive. This notion of persuasive power coercive tyrannical power is the story is related to Kaplan’s idea of salvation, of the confrontation between YHVH here extended beyond the human and Pharaoh in Egypt. Pharaoh is the realm. Every created being has an aim archetype of the kind of power that or ideal toward which it tends, seek- admits of no mistake and that refuses ing its own ultimate fulfillment. God to change, to grow and to adapt to new is the Creative Power that establishes circumstances. Each time that Pharaoh this aim, and then sustains and urges temporarily relents and agrees to let beings towards that fulfillment. But the Israelites go, his stubborn nature God does not control the particulars reasserts itself, his “heart hardens,” of the process, and in the unfolding of and he and his people suffer under a creation there is room for chance and new plague. Opposed to this tyranni- for choice — and for the attendant risk cal power is the vastly superior power and suffering that they may bring.12 of ehyeh asher ehyeh. And that power At the burning bush, Moses learns cannot act alone; it needs Moses, and two things about God: God is ehyeh it needs the Israelites, to take some role asher ehyeh, the transformative process in enacting their own freedom. of Becoming; and YHVH is a power YHVH does not miraculously airlift that responds to suffering and calls for the Israelites out of Egypt; YHVH does human action. In response to the cries not allow Moses to wiggle out of his of the Israelites, YHVH urges Moses to responsibility to do his part in bring- become God’s partner in the task of re- ing the people out. As Hartshorne puts deeming this slave people. Moses resists it, “Supreme creativity permits and mightily God’s demands, but in the end demands a division of creative power he returns to Egypt and begins the long . . . The ideal form of power does not process of liberating the Israelites. monopolize power, but allots to all their This Torah story is a metaphor for due measure of creative opportunity.”11 God exercising persuasive, not coercive, Indeed, every time that God thinks it power. In this understanding, God of- possible to destroy the insolent Israelites fers an ideal toward which we strive, and start over, Moses reminds God that and God is the Power that urges us to God would not be the Ultimate Power respond to suffering, to seek our own without this partnership, without be- fulfillment and to help others toward ing in mutual relation with a human their fulfillment. This manifestation of

The Reconstructionist Fall 2005 • 63 Godly power encourages us to do the that it both urges us on and helps us good, and offers direction if we learn to achieve our salvation, provided, of how to follow it. It cannot make us act course, we learn to know and under- for the good; as we know all too well, stand enough about that reality to be people can always choose to do evil. able to conform to its demands.”13 We But our tradition teaches that there are not handed our salvation on a plate. will be consequences for defying the Rather, our spiritual and ethical goal Godly path, and blessings reaped for is “to know and understand enough” following it. about the reality of the cosmos “to be able to conform to its demands.” Reconstructing Mitzva The process of discovery correlates to the traditional notion of revelation as It is in the context of this under- an experienced awareness not just of standing of Godly persuasive power God’s existence, but of a relationship that I would suggest a Reconstruction- with the divine, and of a response to ist understanding of the traditional the demands of divinity. notion of mitzva, of holy obligation. With a process understanding of God, Finding Deeper Truth we do not have to choose between a fundamentalist understanding of Godly There will always be debate as to the commands on the one hand, and a nature of the reality of “the cosmos” moral relativism on the other. But how and what it demands of us. Is complete can we preserve a sense of obligation, randomness and chance the underpin- of something being demanded of us as ning of reality? Does a narrowly defined Jews, as human beings, once we reject “survival of the fittest” exemplify natu- the idea of the all-powerful and com- ral law? Which is the deeper truth of manding God? our human existence: the adamant ki The traditional understanding of tov (“declared good”) of the Creation mitzva flows from a traditional under- story, or the tenacious yetzer ra (urge standing of revelation: Torah, with its to evil) that God accepts as inherent multiple instructions and demands, was in humanity after the Flood? revealed by God at Sinai. In Kaplan’s Without presuming to answer defin- formulation, God does not reveal itively any of those questions, I believe Godself to us, rather we discover God. it is possible to make some affirmations We discover how God works and what about the nature of humanity and of God wants of us in our exploration of the cosmos to help us in this process the laws of the natural universe, and of discovery. Evolutionary processes in the development of our moral and leading to increasingly complex forms spiritual sensibility. of life and levels of consciousness are Furthermore, according to Kaplan, one fundamental aspect of reality. belief in God entails “the faith that Another important aspect is dis- reality, the cosmos . . . is so constituted cussed by Kaplan in his article, “When

64 • Fall 2005 The Reconstructionist Is a Religion Authentic?” Here, he the Source of Creation, a relationship argues for the centrality of a process he which necessitates sharing a holy way of calls “ontological polarity.” life together as a community. This is the essential meaning of brit (covenant), This is the process which underlies and it is the foundation for our entire all other cosmic polarities, present system of ritual and ethical obligation in nature and identified in physics, and practice. Within the conceptual chemistry, biology, psychology, framework of brit, the teachings of and sociology. That is the process process theology take a particular shape. whereby everything in the universe The Creative Power of the cosmos calls possesses an individuality of its to an oppressed people to enter into own and at the same time interacts 14 relationship with Itself and with one with whatever is in its field. another. The freedom inherent in this Kaplan’s claim here is akin to the relationship, the herut. inscribed on process theologians’ claim that physical the tablets of the covenant, is the real- reality — from the level of the atom to ity of human choice framed by God’s the level of human beings — is inher- persuasive power. In the Torah’s words, ently relational, and that God’s nature to enter into covenant is to be called reflects this reality.15 Kaplan suggests to “choose life.” This persuasive power that a basic feature of created reality is is not just a demand but an aspect of the unfolding of each individual’s salva- reality — it is that which gives shape tion in the context of its relationships to our salvation and which urges us on to other individuals, and that this is towards it. the foundation of moral responsibil- Because the world and universe in ity: “When this cosmic synthesis of which we live share a basic quality of individuation and interaction func- interrelatedness and interdependence, tions in the individual, or in society, as the covenantal project is relational and independence and interdependence, social in nature. The Torah frames its it is experienced as a sense of respon- blessings and curses in terms of com- sibility, or as conscience.” The goal of munal and environmental salvation and religious belief and practice, then, is destruction: the entire people will be the fostering of moral responsibility in dispersed and suffer, the earth itself will human beings, which is “the human be affected, if God’s hesed. and tzedek manifestation of the overall creative are trampled. process in nature.”16 Salvation in the Torah’s conception is based on an ecology of good and The Covenantal Project bad, in which individual actions have effects beyond the individual. Mitzva The traditional Jewish correlative of is the obligation of the individual to this notion is the Torah’s radical claim a spiritual and ethical path that makes that human beings can — indeed, must ­ possible the salvation not just of that enter into mutual relationship with individual, but of the community as

The Reconstructionist Fall 2005 • 65 whole. Tzedek and hesed. — distribu- tions for affirming the idea of shared tive justice and covenantal loving care creative power as the most Godly form and support — are the duty of the of power. In addition, the affirmation of community to each member. Holiness the inherently creative, changing nature is achieved when both parties to the re- of reality and of the divine is a signifi- lationship, human beings and God, are cant rejection of the religious idolatry able to fulfill their commitments to one of a patriarchal, oppressive past. another, and in so doing to come into On the level of our daily lives, if we the fullness of the “cosmic synthesis of come to an understanding of God as individuation and interaction.” the Power that embodies and exem- plifies creativity, change and ongoing Some Next Steps transformation, then we can embrace as Godly the reality of uncertainty, risk A reconstructed understanding of and chance in our own spiritual jour- God, informed by the insights of pro- neys. We can take seriously the deepest cess theology, has serious implications teaching of the story of the Exodus: that for socio-political discourse as well as real freedom is like a journey into the for our lives as individuals. If we accept wilderness, a journey that promises en- the notion of God as a Power that em- counter with the divine and new teach- bodies change and transformation, then ings about how to live a full human life it is wrong, perhaps even blasphemous, — but one that also brings an inherent for any religious community to claim risk of conflict and of suffering. to know “God’s word,” or to claim that We often do our utmost to exert con- “God’s word” is set and unchanging trol. But the reality is that our desire for for all time. This human arrogance of control more often increases our suffer- presuming to know absolute truth is the ing, because we find ourselves fighting kind of certainty that motivates those the reality of our lives. We become un- who oppress in the name of God. And able to live within that reality, when we it is no coincidence that those who are really do not have any other choice. On most certain — whether they are Jewish some level, our desire for control is the or Christian or Muslim — also tend to root of idolatry, because what are idols, be the most authoritarian, those most if not humanly made artifacts that can liable to impose a coercive power that be manipulated by their creators? To they associate with their understanding allow for glimpses of Godliness in our of God. lives, to open ourselves to an ongoing The process critique of coercive awareness of God’s presence in this power and of unchanging perfection world, we need to learn to live with the as anything but Godly is an important blessing of uncertainty. corrective to the tendency to see a To bless uncertainty is to understand refusal to admit mistakes and arrogant and accept the limits of our own hu- over-reaching as signs of strong leader- man power in the face of the awesome ship. There are clear political implica- mysteries of Creation. It is to accept the

66 • Fall 2005 The Reconstructionist fragility and temporary nature of our bless our hisronot, those places where we own lives as a part of God’s creation. It are still in process, those empty spaces is to accept the very real risks of our hu- that are not yet filled. Let us bless our man freedom, and to acknowledge the uncertainties. reality of suffering, our own and that of others. Out of that experience comes compassion, and an understanding of God’s nature as El hanun. v’rahum. , the 1. Mordecai M. Kaplan “When Is a Reli- gracious and compassionate One. gion Authentic?” The Reconstructionist Vol. To bless uncertainty is, in the proph- 30 No. 11, 15. et Micah’s words, to “walk modestly 2. Mordecai M. Kaplan, The Future of the American Jew ( New York: The Reconstruc- with God,” as we seek to do justice tionist Press, 1981), 172. and to love goodness. We may feel very 3. Mordecai M. Kaplan, The Meaning of deeply our commitments to creating God in Modern Jewish Religion (New York: holy community, to building a just The Reconstructionist Press, 1962), 26. society — but how do we act on those 4. “If human beings are frustrated, it is not commitments with the right mix of because there is no God, but because they conviction and humility? How do we do not deal with reality as it is actually and maintain an attitude of willingness potentially constituted.” Kaplan, Meaning to learn, an openness to an ongoing of God op.cit. 26-27 unfolding of truth, when we are try- 5. William E. Kaufman, “Kaplan’s Ap- ing to act on deeply held values and proach to Metaphysics,” in The American ideals? To “walk modestly with God” Judaism of Mordecai M. Kaplan, eds. Emanuel S. Goldsmith, Mel Scult, and means that we are always learning how Robert M. Seltzer (New York: New York to bring justice and love into our lives, University Press, 1990), 277. Kaufman into our communities and into our argues that Kaplan did indeed make meta- societies. To embrace uncertainty does physical claims, but that “the metaphysical not mean to make all truth relative, to status of God in Kaplan’s thought remains throw morality out the window, to say problematic” (278). that anything goes. It is, rather, to bring 6. Kaplan, The Future of the American Jew, a very traditional sort of humility to the op. cit. 182-83. project of discovering what is asked of 7. John B. Cobb, Jr. and David Ray Griffin, us by the universe. Process Theology: An Introductory Exposi- When we finish a simple meal, it is tion (Philadelphia: The Westminster Press traditional to recite a brakha ahrona, a 1976), 14. . 8. Charles Hartshorne, cited in Santiago “final blessing.” This blessing contains Sia, God in Process Thought (Dordrecht: these wise words: “Blessed are you, Martinus Nijhoff Publishers, 1985), 39. Adonai, who creates many and various 9. Arthur Green, Seek My Face, Speak My living beings with their hisronot, their Name: A Contemporary Jewish Theology deficiencies.” In this project of under- (Northvale NJ: J.Aronson, 1992), 19. standing what God is and what God 10. Kaplan, Meaning of God, op.cit. 62, demands of us, let us acknowledge and 67.

The Reconstructionist Fall 2005 • 67 11. Sia, God in Process Thought, op.cit. Jewish Process Theology (Jewish Studies, 78, 80. Vol. 17; New York: Edwin Mellen Press 12. There are parallels between the role 1997) 176-177. of chance and freedom in process theol- 13. Kaplan, The Future of the American Jew, ogy and the “space” described in Lurianic op.cit. 182 (emphasis added). Kabbalah as being created through God’s 14. Kaplan, “When is a Religion Authen- act of tzimtzum (“contraction”). It is this tic?” op.cit. 15 “space” in which contingency arises, real 15. Cobb and Griffin explore the idea of change as well as human choice, and thus interrelatedness in Whitehead’s thought is the place where evil and suffering can in Process Theology, 18-24. Kaufman dis- arise. It is not unrelated to God yet is not cusses both Hartshorne’s and Whitehead’s entirely controlled by God. In the words of approaches to God’s engagement with William E. Kaufman, Creation represents (including being affected by) the world and “the one coercive divine act, a tragic act in human beings in The Evolving God in Jewish which God necessarily and inherently relin- Process Theology, 41-46, 60-71. quishes His absolute power for the chance 16. Kaplan, “When Is a Religion Authen- and risk and endless variety of natural and tic?” op.cit. 15 human becoming.” The Evolving God in

68 • Fall 2005 The Reconstructionist Toward a Redefinition of Reconstructionism

By Daniel Goldman Cedarbaum

“. . . at seventy to ripe old age, at Kaplan’s program for a radically new eighty to remarkable strength. . .” approach to American Jewish life, as —Pirke Avot 5:21 refined (and to some extent modified) in The Future of The American Jew (1948) he celebration of the 70th and subsequent works over his long birthday of this great journal career, must remain the foundation of Tthat so long served as the pri- any edifice that can properly be called mary vehicle for the dissemination of Reconstructionism. But the discussions Reconstructionism seems an appropri- certainly should not end with Kaplan. ate moment to reflect on the current Speaking as a “classical Kaplanian state and the future of our movement. Reconstructionist,” I reject the charge On an institutional level, the central leveled by some critics in the movement organizations of the movement — the that people like me a) insist on treating Jewish Reconstructionist Federation, all of Kaplan’s ideas as sacrosanct, and b) the Reconstructionist Rabbinical As- refuse to allow for evolutionary change sociation and the Reconstructionist within the very school of thought that Rabbinical College — are all stronger believes all healthy religious movements than at any time in their respective are marked by evolutionary change. histories. Precisely because of this in- Reconstructionism has evolved over stitutional stability, we now have the the past seventy years, both within and luxury of looking seriously at what beyond Kaplan’s writings, and it should Reconstructionism, as a philosophical continue to evolve. But in this context approach to Judaism, should mean as I like to keep in mind Rabbi Emanuel we begin our next 70 years. Goldsmith’s caveat that not all change is evolutionary; indeed, some change Retaining Our Roots is devolutionary. Evolution implies progress, however unfashionable and All discussions of Reconstructionism indefinite the concept currently may be. should still begin with its founder, Mor- Excluding women when determining decai M. Kaplan and his 1934 magnum the presence of a minyan, to cite one opus, Judaism as a Civilization: Toward A provocative hypothetical, would be a Reconstruction of American-Jewish Life. change, but it would certainly not be

Daniel Goldman Cedarbaum is President of the Jewish Reconstructionist Federation and a member of the Jewish Reconstructionist Congregation in Evanston, Illinois.

The Reconstructionist Fall 2005 • 69 evolutionary. classical Reconstructionism are found Moreover, “change for change’s no longer to support “salvation,” they sake,” which seems to be the battle cry should be discarded. of many contemporary Reconstruc- Thus far my discussion of evolution tionists, strikes me as a poor basis on within Reconstructionism has been ab- which to make ideological decisions. stract. Turning now to a consideration Those who regard making changes to of paradoxes pertaining to Kaplan’s Kaplanian precepts as self-evidently work and thought will provide a useful beneficial remind me of the well-known framework within which to make my talmudic story in which the majority arguments concrete and specific. of the rabbis present adhere to a par- ticular halakhic conclusion even after The Paradox of they learn that God would have made Kaplan’s Influence the opposite decision. Some of our contemporary “change fanatics” seem In his essay, “Kaplan’s Judaism At to be recasting Kaplan in the role of Sixty: A Reappraisal,” Arnold Eisen God, and attributing to him what the provides the following pithy summary Talmud purports to be God’s famous of Kaplan’s impact: observation: “My children have de- Kaplan’s successes were notable. feated me, My children have defeated Definition of Judaism as a “civiliza- me.” That Kaplan may, through his tion” rather than a “religion” quickly own principles, have conferred on sub- became routine. Synagogues by the sequent generations the right to change hundreds turned into community Reconstructionism tells us nothing centers. Educators carried Kaplan’s about whether making any particular method and his message to Jew- change is a wise thing to do. ish schools across America. And most important of all, perhaps, Salvation as Central thousands of Jews who previously had no use for God or synagogues How then should we decide which could now feel themselves good parts of Kaplan’s Reconstructionism to Jews, take part in the life of their preserve, and which to change? Kaplan people and attach themselves to himself gives us a powerful answer: We Jewish tradition, thanks to Kaplan’s should preserve those aspects of classi- redefining Judaism in a way that cal Reconstructionism that function included them. effectively in promoting “salvation,” in Kaplan’s sense of the term: for the In other respects Kaplan’s crusade individual, fulfillment through the failed dramatically to persuade. discovery of ultimate meaning in life; Closest to home, the Conservative for the community, fulfillment through leadership at the Seminary refused the realization of its highest ideals. If, to go along with his reduction of after careful consideration, aspects of God to an impersonal force and of

70 • Fall 2005 The Reconstructionist halakha (Jewish law) to “folkways.” ment today claim that they are “Recon- In the sixties, Kaplan’s followers structionists” but not “Kaplanians.” (This finally got the master’s blessing group seems to consist disproportion- for secession from Conservatism ately of Jews under the age of 55.) These and founded a fourth movement, paradoxes can be resolved if we can come Reconstructionism. It, too, failed to understandings of the terms “Kap- to convert the vast majority of lanian” and “Reconstructionist” that American Jews to Kaplan’s ban- turn the expressions “non-Kaplanian ner. Increasingly, it seems, those Reconstructionist” and “non-Recon- discontented with existing Jewish structionist Kaplanian” into oxymorons. patterns have simply abandoned Doing so is important for the health of the community and its institutions the Reconstructionist movement. altogether, while the affiliated have In approaching these definitional found satisfaction inside exist- problems, we should always be asking ing movements, even when their the question: What justifies our exis- own personal beliefs and behavior tence as a separate movement, when resemble Kaplan’s. Kaplan’s commitment to klal Yisrael sug- gested the breaking down of boundaries The paradox is striking. Recon- between Jewish groups? If we cannot structionism never won mass sup- identify unique and important contribu- port and today attracts only about tions that the Reconstructionist move- one percent of American Jewry ment is making or can make to Jewish — yet Kaplan’s achievement over life, if all we are or were to become is a the past fifty years has been im- smaller version of the Conservative or mense. To a remarkable extent, the the Reform movement, then I would analysis and the program set forth want to begin merger discussions with in Judaism as a Civilization guided one of those movements. Put bluntly, if and even dominated the whole of Reconstructionism does not and cannot American Jewish debate for the rest be made to have a unique function in 1 of its author’s long and active life. promoting the salvation of the Jewish people, then it should cease to exist as a Another way to frame Eisen’s para- separate movement. dox is to note that today a significant number of North American Jews out- What is Unique side of the Reconstructionist movement to Reconstructionism? identify themselves as “Kaplanians” but not as “Reconstructionists.” (This group Returning to foundational prin- consists disproportionately of Jewish ciples, we could claim that all Recon- communal leaders, particularly Conser- structionists, and all Kaplanians, define vative and Reform rabbis.) Moreover, a Judaism as the evolving religious civiliza- significant number of North American tion of the Jewish people. This is true, Jews within the Reconstructionist move- but it does not help us in identifying the

The Reconstructionist Fall 2005 • 71 distinctive features of Reconstruction- mitment to intellectual honesty, a refusal ism. The problem, as Eisen points out, to bring different standards of intellec- is that Kaplan’s definition of Judaism tual integrity to matters of religion than has been so pervasive, reaching even to other matters of human concern, is into the realm of modern orthodoxy, arguably the single fundamental defin- that what was once viewed as a daring ing attribute of Reconstructionism. and even heretical innovation is now I recognize, of course, the central espoused by almost all Jews who think place that various forms of rationalism about such matters. have had in Jewish intellectual history We could try again by claiming that over the past two millenia. I do not all Reconstructionists, and all Kap- mean to suggest that an awareness of lanians, view the creation and nurtur- the importance of reason is absent in ing of “caring, participatory, inclusive, the Reform, Conservative and modern egalitarian religious communities com- Orthodox movements. But, at the risk mitted to exploring Jewish life with of sounding chauvinistic, I have been dedication, warmth and enthusiasm” in many non-Reconstructionist syna- as fundamentally important tasks. The gogues where, if minds were not exactly problem again is not with the validity checked at the door, neither were they of the proposition but with the fact that invited in to analyze what was being almost all non-orthodox Jews outside studied and prayed in the sanctuary. of the Reconstructionist movement When rabbis in non-Reconstruction- embrace it as well. ist synagogues do encourage critical analysis of central tenets of Judaism, Reaffirming the they often encounter strong resistance. Importance of Reason Not long ago, to cite one well-publicized example, a prominent Conservative Is the Reconstructionist movement, rabbi shocked and angered much of his then, left with any basic attributes or congregation by questioning in a sermon principles that are truly distinctive? Ab- the historicity of the Exodus story. solutely. First, we should proudly point to our passion for reason. This may at Intellectual Scrutiny first sound almost trivial, but it is vitally important, particularly at this moment At our best, Reconstructionists de- when the forces of religious irrationality mand that all religious issues, extend- both inside and outside of the United ing even to the core categories of God, States are a serious and growing threat Torah and Israel, be subjected to rigor- to many of the values that we cherish. ous rational scrutiny; the intensity of Perhaps no teaching of Kaplan’s is more our rationalism is a unique character- important at this moment than his in- istic of our movement. We refuse to sistence that we not leave our minds at exempt any religious practice from the the door when we enter the synagogue. test of pragmatism, in the philosophical Kaplan’s legacy of an unbending com- sense of the term: if the practice does

72 • Fall 2005 The Reconstructionist not and cannot be reinterpreted so as to the Reconstructionist model remains function effectively, then it should cease strikingly different from the “governor/ to be a communal norm (although governed” conception of the rabbi/con- wisely, a heavy burden of proof should gregant relationship that prevails in be placed on those challenging a long- other movements. established practice). The most striking example of this Our profound commitment to ratio- partnership was the Reconstructionist nal analysis should entail a sharp distaste prayer book commission that was com- for irrational practices (as distinguished posed almost equally of rabbis and lay from non-rational practices). For ex- people, the first time in modern Jewish ample, although nothing is inherently history that lay people have played such objectionable about services for the a role. I argued in this journal several healing of the sick that have become so years ago that a commitment to com- popular in liberal Jewish circles, some munity in a strong sense of the term Reconstructionists are concerned about requires a commitment to interpersonal claims that such prayers have actual obligation (mitzva) in a strong sense of theurgic power, claims made in the the term.2 By applying a democratic face of multiple scientific studies to the decision-making process to the creation contrary. (The repeated chanting of a of a social contract that would serve as verse from a psalm, on the other hand, the foundation for a reconstruction of may produce a powerful emotional Jewish law, the Reconstructionist move- effect that, although non-rational, is ment could make another important entirely positive.) contribution to the evolution of Jewish civilization. I continue to hope that the Democratic Decision Making movement will move in that direction. Two other fundamental principles, Another powerfully distinctive char- one theological and the other liturgical, acteristic of Kaplanians and Recon- should unite Kaplanians and Recon- structionists is a devotion to democratic structionists and in so doing help better decision making, even in matters of to define our movement and its unique ritual practice. This broadly participa- role in Jewish life. Those two principles, tory approach to congregational and I believe, follow from the resolution of movement-wide governance, explicitly two other Kaplanian paradoxes. adapted from the American system of government, rests on a uniquely Re- The Paradox of constructionist understanding of the Kaplan’s Theology relationship between rabbis and con- gregants as a partnership. Although Kaplan was not a good theologian, the conception of that partnership has but he was a brilliant theologian. Ka- evolved in recent years away from a plan could not accept the traditional strictly egalitarian model toward one supernatural conception of God as an of the rabbi as “managing partner,” external being outside of, and radically

The Reconstructionist Fall 2005 • 73 separate from, the natural world. In its least on a personal level. Kaplan “saved” place, Kaplan offered what he came to many of us by teaching that we could call a “transnatural” conception of God. do the same, regardless of whether we For Kaplan, God is a force, as opposed continue to find his version of theology to a being, and a force that is neither compelling. purely natural (in the sense that gravita- Based on the foregoing, I would tion and magnetism are natural forces) certainly not argue that the Recon- nor above the natural world. structionist movement should attempt For many Reconstructionists, Ka- to make adherence to a Kaplanian the- plan’s central theological formula that ology a requirement for membership. “God is the [transnatural] Power that Indeed, Kaplan himself never proposed makes for salvation” has become both such a requirement. But Rabbi Richard a mantra and a cliché. But Kaplan’s Hirsh has correctly observed that, for purported distinction between the su- some significant number of Jews, a pernatural and the transnatural cannot traditional conception of God is not survive close philosophical scrutiny, as the entry point into, but the exit point Eliezer Berkovits argued in his 1959 out of Judaism. And I am continually essay. “Reconstructionist Theology: A surprised by the amount of traditional Critical Evaluation.”3 God-talk that I hear coming from the Furthermore, as noted by Rabbi Alan pulpits of otherwise very progressive W. Miller, Kaplan’s vacillation between Reform and Conservative pulpits. “pure naturalism” and “transnatural- What I am advocating is that we ism” left Reconstructionism with a con- continue to be the movement that sensus on what it rejected but not on provides a uniquely comfortable home what it proposed in its place.4 The more for those thinking Jews who cannot es- one analyzes Kaplan’s “the power that pouse any sort of traditional God-belief . . .” formula, the less meaningful and and who are repelled by theological the less compelling it appears to be. hypocrisy. That alone might justify our being a separate movement. Kaplan as Anti-Theologian The Paradox of Kaplan’s I want to suggest that Kaplan might Approach to Liturgy better be viewed as an anti-theologian than as a theologian. One reading of The third paradox of Kaplan’s Kaplan is that early in his adult life, thought deals with liturgy. A knowl- in the midst of a personal crisis of edgeable Conservative Jew once chided faith, he developed a theology that me in a way that has troubled me ever allowed him to rationalize his passion- since. “You Reconstructionists,” he ate commitment to Judaism. He then said, “believe that you can distinguish proceeded to get on with his life, both a denomination on the basis of liturgi- professional and personal, without cal changes like substituting mevi ge’ula having to deal much with theology, at (bringing redemption) for mevi go’el

74 • Fall 2005 The Reconstructionist (bringing a redeemer/Messiah). Do you opted or adapted from the earlier work really think that more than a handful of of liturgists of the Reform movement.) people even notice these changes, much But almost from the beginning, a very less think that they are important?” Al- different approach to liturgy has played lowing rhetorical license for hyperbole an important part in Reconstructionist (as I have been arguing, our claims to thinking. denominational distinctiveness go far beyond these liturgical changes), he was Prayer, Action and Values making an important point. Kaplan believed that his commit- Seventy years ago, in the very first ment to intellectual honesty required volume of this journal, an editorial the reconstruction of Jewish liturgy, in- appeared called “Praying for Peace.” cluding Hebrew liturgy. He was famous Signed on to if not written by Kaplan, at the Jewish Theological Seminary that editorial contained the following for telling his students, “If you don’t provocative observation in response to believe it, don’t say it.” For Kaplan, this a call to prayer “issued by the Pope and certainly meant rejecting the concept of taken up by other religious denomi- the “chosenness” of the Jewish people, nations” in response to the German on both logical and ethical grounds: If government’s declaration that it would God is a non-supernatural force, then no longer be bound by the armaments God can hardly have chosen Israel from clause of the Treaty of Versailles: among the nations as a people with a unique status and mission; for that mat- We should like . . . to submit that ter, such a God is not in the business of this emphasis laid upon prayer is any sort of “choosing” at all. And even an unfortunate one. Prayer, by if one believes in a God who could have itself, may do more harm than chosen Israel, the chauvinism entailed good, for the one who prays for is ethically indefensible. a worthwhile ideal somehow gets Intellectual honesty for Kaplan also the impression that he has done meant not affirming, among other something positive to achieve that things, the concept of a personal Mes- ideal. The psychological effect is siah, the notion of physical resurrection a curious one; praying becomes of the dead or the desirability of restor- a substitute for action. Religious ing the sacrificial service in the Temple. leaders who have been interested in All of these redactions were made under the whole problem of prayer have Kaplan’s aegis in the first series of Re- always maintained that people constructionist prayer books, published are reluctant to pray because the in the 1940s and 1950s, and almost traditional prayers are couched all of them were incorporated into the in archaic language and express current Kol Haneshamah series as well. irrelevant aspirations. Modernize (To give credit where it is due, many of prayers, they said, make them rel- the changes made by Kaplan were ad- evant, and people will once again

The Reconstructionist Fall 2005 • 75 take to praying. The fact is that the from the Psalms or from the Bible, more relevant the prayer, the more he does not affirm at firsthand, but likely is the worshipper to feel he rather quotes at secondhand. All has worked for the realization of the Hebrew davenned, or prayed, those values which he affirms.5 in the modern synagogue, save in those rare instances where modern - Quotation, Not Affirmation Hebrew prayers have been intro duced into the act of worship, is This language prefigures what would quotation, not affirmation. The become a familiar Reconstructionist traditional Hebrew sections of the aphorism about prayer, that most or synagogue service are all in quota- all of our praying (or davenning), at tion marks, whether the praying least of Hebrew liturgy, is (or should Jew is aware of this or not. be) “quotation rather than affirmation.” This aphorism apparently first appeared Davenning is a basic element in in Rabbi Alan W. Miller’s excellent Jewish worship because only by book, God of Daniel S.: In Search Of identifying with his past can the The American Jew. There Miller writes Jew gain strength in the present to as follows: strive toward the future. An aware- ness that countless generations ex- A prime element in the act of pressed a basic faith in the cosmos, worship is davenning, or the rote and strove to overcome the defects repetition of traditional prayers in themselves and in their society from the past. When these tradi- through an ongoing relationship tional prayers were first written with their ethnic group, is a source they were meaningful affirmations of strength in present trouble. The for their authors. The author of the traditional prayer book reflects the twenty-third Psalm, for example, if three stages through which Jewish not a shepherd himself, lived in a civilization has already passed, the culture where shepherds and sheep biblical, the ecclesiastical and the were as common a sight as cabs rabbinic. Strength in an age of radi- on Fifth Avenue are in New York cal and often disturbing transition today. In a prevailing idiom and is gained from an awareness that metaphor culled from everyday life, the Jewish people has undergone he expressed his faith in God and metamorphosis in the past but still the cosmos, in God conceived of maintained its identity in change as a Supreme Father. “He restoreth by reconstructing its sancta. Daven- my soul.” ning is a prime sanctum of Jewish life.6 When the modern Jew recites the twenty-third Psalm, or any other What seems to have gone largely Psalm or combination of verses unnoticed in the Reconstructionist ap-

76 • Fall 2005 The Reconstructionist proach to liturgy is the tension between Comfortable with Myth “don’t say it if you don’t believe it” and “quotation rather than affirmation.” If The second generational change we are (or should be) silently prefacing that has been noted and discussed far each traditional Hebrew prayer with more than the first concerns our level words like “Our ancestors prayed as of comfort with certain kinds of myths follows” and then placing quotation and metaphors. For Kaplan and his marks around the prayer text, then for contemporaries, the term “myth” was us the truth, validity or believability of essentially equivalent to “falsehood,” the words of that prayer text become with a connotation as negative as “su- essentially irrelevant. perstition” or “lie.” As we have moved from the modern into the post-modern Hebrew Literacy Lacking age, our understanding of the meaning of “truth” has become different from, Two generational changes have made and frankly more subtle than, that of grappling with this tension more press- our Reconstructionist forebears. ing, and both changes seriously weaken For contemporary Reconstruction- the arguments of the “don’t say it if you ists, particularly the best educated and don’t believe it” school. most knowledgeable, myths – particu- First, almost all of Kaplan’s teach- larly the foundational myths of a people ings, including those about liturgy, – operate on an entirely different level grew out of his experience with, and than do, for example, the propositions were originally directed to, immigrant of natural science. This opens up the and immediate post-immigrant gen- possibility of finding a myth to be erations of American Jews of Eastern “truthful” in a powerful, if non-literal, European origin. Almost all of them sense. For example, the story of the were, if not Hebraically literate in an Exodus from Egypt can be judged to academic sense, extremely familiar with be mythically “true” precisely because traditional Hebrew liturgy. it has for thousands of years functioned Those for whom the changes reflected effectively in providing the Jewish in Reconstructionist liturgy were vitally people with its sense of identity, regard- important could still enter a traditional less of the story’s historical veracity.7 As synagogue and participate easily (if not has been observed by many scholars, always emotionally comfortably) in the myths are neither true nor false; myths prayer service. Today, neither childhood are either effective or ineffective. immersion nor adult study has provided Moreover, Reconstructionists today the great majority of Reconstructionists can (or should be able to) appreciate the with the knowledge of traditional liturgy metaphorical power of sympathetic in- that the previous generations of Re- vocations in the liturgy of such national constructionists possessed. The level of archetypes as the Davidic monarchy Hebrew literacy among non-Orthodox or the Temple cult, despite the serious Jews is probably at an all-time low. problems posed by those institutions

The Reconstructionist Fall 2005 • 77 as historical realities, and having noth- almost any of the modified prayer texts. ing to do with an actual desire for the Those Reconstructionists who do un- restoration of those institutions. A derstand what changes have been made Reconstructionist who is convinced to the traditional liturgy and why are that the Torah was written and edited often precisely the ones who are most by human beings several centuries af- comfortable preserving the traditional ter Moses lived (if in fact Moses is a versions for their poetic and mythic historical figure), today can (or should resonance as outlined above. For whom be able to) recite, “This is the Torah and for what purpose then is the liturgy that Moses placed before the Israelites, being reconstructed? according to the command of Adonai, I am not advocating for a wholesale through the agency of Moses,” without undoing of Reconstructionist liturgical feeling hypocritical or uncomfortable: emendations. A compelling case can The words are being quoted rather be made for continuing our practice than affirmed. To the extent that the of removing from the liturgy the most content of the quotation is still of con- blatant public declarations of the cho- cern, those words can be understood senness of the Jewish people — in the as mythic imagery rather than as the first paragraph of Aleynu, in the bless- assertion of historical facts.8 ing before the and in In short, a fervent commitment to the kiddush for Shabbat and holidays. intellectual honesty demands far less I would not want to restore the tradi- of us today with regard to liturgy than tional language in these instances. I am it did of Kaplan. To say that Kaplan comfortable maintaining idiosyncratic had an insufficient appreciation of the Reconstructionist language in these power of myth and metaphor, however, three prayer texts because we can and would be unfair. Although many of should expect all Reconstructionists to his ideas were remarkably ahead of his be familiar with in the traditional ver- time, Kaplan’s fundamental intellectual sions of those prayers as well. framework could not transcend the Additionally, most of the arguments socio-historical context of his formative for reversing previous deletions or re- years, which in his case might best be arrangements of traditional liturgical characterized as Victorian. language have little or no applicability in the case of additions to traditional Why Reconstruct Liturgy ? prayer texts. The most important are the inclusion of the biblical matriarchs Taken together, these two genera- in places where only the biblical patri- tional changes give rise to a fundamen- archs were traditionally mentioned, and tal paradox of Hebrew liturgy for the the inclusion of “kol yoshvei tevel (all of Reconstructionist movement today. the inhabitants of the earth),” together Most Reconstructionists do not know with the Jewish people specifically, as the differences between the Recon- the desired beneficiaries of prayers for structionist and traditional versions of peace.

78 • Fall 2005 The Reconstructionist If I am correct that for the reasons statement as startling and as powerful suggested above we cannot expect Re- as this observation by Eric Caplan: constructionists today to be familiar or comfortable with more than one It is interesting to note that in later form of Hebrew liturgy, that is an- life, Ira Eisenstein no longer en- other reason to make as few changes dorsed the concept of changing the to traditional prayer texts as reasonably traditional Hebrew text of prayers possible. Preserving the sense of unity to reflect modern belief. [Caplan of the Jewish people to the greatest quotes Eisenstein as saying:] “I’ve extent possible is a central value of become . . . less concerned with the Reconstructionism. Having a common actual language of prayer . . . For liturgical language is a powerful unify- example, instead of saying ‘Who ing force for Jews across both denomi- has chosen us from among all of the national and national boundaries, as nations,’ you say ‘Who has drawn well as throughout time. us near . . .’ But in the meantime Anyone who has had the uplifting you say ‘Blessed are You,’ and you experience of going to synagogue in a ask yourself who is the ‘You’? foreign country and being able to par- ticipate actively and comfortably in the Well, it’s really a metaphor. Well, service understands the importance of if one’s a metaphor, the other is shared prayer texts in making one feel a metaphor. Leave it alone . . . I a part of klal Yisrael. Anyone who has would treat the traditional prayer- had the depressing experience of being book as an exercise in reminiscence. in such a synagogue with a child who is We come together and for a few bewildered by the service because s/he minutes we put ourselves into the is only familiar with Reconstruction- world of our ancestors, the world ist liturgy has learned the same lesson of our fathers, and see how it feels, about shared language. (These experi- how it sounds, that’s all. And now ences, both positive and negative, can, if you want to pray — there’s a of course, take place much closer to difference between davenning and home, such as at a friend’s non-Recon- praying, I make that distinction structionist bat or bar mitzva service.) — pray from our own inside, how we feel, what we’d like to say. If we can use some traditional language, Emendations Not Enough fine, otherwise make up your own With regard to liturgy I have an prayers and they can be gender- important ally: My position is similar free, and not supernatural and all to the one advanced toward the end of the rest of it. But you can’t make his life by no less a figure than Rabbi over a text like that. It was an aw- ful decision that I came to after all Ira Eisenstein, z”l, the founder of the 9 institutional Reconstructionist move- these years.” ment. Rarely does one encounter a The Reconstructionist treatment of

The Reconstructionist Fall 2005 • 79 traditional liturgy is a good example ples: eschewing supernatural God-talk; of a feature of Reconstructionism that, rejecting those religious practices that although certainly distinctive, may no make no sense without a supernatural longer serve the best interests of Re- theology; an unbending commitment constructionists. Eisenstein and I are to shining the light of reason on reli- both arguing that Kaplanian Hebrew gious questions; and a bold willingness liturgy may, to a greater or lesser ex- to set aside those religious practices that tent, fail the fundamental Kaplanian do not pass Kaplan’s pragmatic test, test for determining whether a ritual should never change. Almost every practice should be maintained; that is, other aspect of Reconstructionism will it may no longer function effectively evolve over time. in creating a meaningful Jewish life for the individual Reconstructionist or in helping the Reconstructionist commu- This article is dedicated, with much nity to realize its highest ideals. If such love, to the author’s first teachers, a determination were made (and I am his parents, Bernard Cedarbaum and intentionally sliding over the questions Miriam Goldman Cedarbaum. of who gets to decide that and how), then the next series of Reconstruction- ist prayer books not only could, but 1. Arnold Eisen, “Kaplan’s Judaism at Sixty: should, look very different from either A Reappraisal,” in Mordecai M. Kaplan, of its predecessors. Judaism as a Civilization (Philadelphia: Jewish Publication Society, 1994), xiii. 2. Daniel Goldman Cedarbaum, “The Role Bedrock Principles of Halakha in Reconstructionist Decision Making,” The Reconstructionist, 65:2, The Reconstructionist movement Spring 2001. should continue to exist if and only if 3. “Reconstructionist Theology: A Critical it has useful features that clearly distin- Evaluation,” in Eliezer Berkovits, Major guish it from all of the other streams of Themes in Modern of Judaism Judaism. A conservative emphasis on (New York: KTAV Publishing House, 1974; restoring the core Reconstructionist reprinted from Tradition, Fall 1959). values of the past can in fact unleash 4. Alan W. Miller, “Reconstructionism and remarkable progressive energy for the the Reconstructionist Rabbi,” The Recon- future. What I have tried to show structionist, September 1977. 5. The Reconstructionist, 1:9, 5. throughout this essay is that a return 6. Alan W. Miller, The God Of Daniel S.: to the strict application of Kaplan’s In Search of The American Jew (London: bedrock principles, far from leading Collier-Macmillan Ltd. 1969), 120-121. to the creation of a fossilized version 7. See Richard Hirsh, “Four Questions to of Reconstructionism, will in fact Ask Before the Seder Starts,” in J. Levitt promote evolutionary change within and M. Strassfeld, editors, A Night of Reconstructionism and help to ensure Questions (Elkins Park, Pennsylvania: The its future vitality. Those bedrock princi- Reconstructionist Press, 2002), 21-23.

80 • Fall 2005 The Reconstructionist 8. Rabbi David Teutsch makes this point Liturgy: Reconstructionist Worship And in his “Commentary” on this verse found American Liberal Judaism (Cincinnati, on page 406 of Kol Haneshamah: Shabbat Ohio: The Hebrew Union College Press Vehagim. , but he does not acknowledge its 2002), 120-121. Eisenstein made similar applicability to other liturgical formulas. comments in the Winter, 1994/95 issue of 9. June 25, 1993 interview of Ira Eisenstein, Reconstructionism Today, 9-10. quoted in Eric Caplan, From Ideology To

The Reconstructionist Fall 2005 • 81 Managing Dualities: A View of Reconstructionism from the Radical Center

By Carl A. Sheingold

here are many potential mark- formulations typically associated with ers of the beginning of the Reconstructionism. But insofar as T Reconstructionist movement. evolution is a key internal principle, The publication of the first issue of such a focus can easily lead to a discus- The Reconstructionist seventy years ago sion in which key questions are begged occurred when Reconstructionism was precisely because the meanings of the a school of thought within klal Yisrael classic formulations are historically and intentionally not a denominational bounded. movement. If Mordecai Kaplan saw For example, consider one of the the creation of a movement as a goal, most commonly cited principles of it could easily have occurred in the Kaplan’s thought: the rejection of su- 1920s. pernaturalism, combined with an effort Whenever one marks the beginning, to articulate a conception of God that we can still ask: what is at the core of this can provide sustainable meaning in the movement? What is the heart of its ide- modern American context. The rejec- ology and purpose? What are the mark- tion of supernaturalism is easy to express. ers of change that could be viewed either But the proposed alternatives are harder as challenges to the movement’s integrity to articulate. Even more challenging is or as signs of its health (depending on bringing the two together into a compre- one’s view of the change and of the core hensive and coherent statement. principles of the movement)? Such ques- More importantly, there are differ- tions are particularly important for a ences that are in part generational, and movement whose intellectual scaffolding that create the potential for any formu- is built on understanding Judaism as an lation to be misunderstood. Kaplan “evolving religious civilization.” and the first generation of his followers emphasized that they did not believe Identifying Core Principles in a supernatural God because at that time it would have been assumed that It is tempting to begin a discus- they did. What for classical Reconstruc- sion of core principles with the classic tionists may appear to be a dangerous

Dr. Carl A. Sheingold is the Executive Vice-President of the Jewish Reconstruction- ist Federation.

82 • Fall 2005 The Reconstructionist flirting with supernaturalism may, for which are in tension with each other. those so engaged, be an effort to put in From a singular perspective, religion is positive terms what for their predeces- the source of answers — deep and often sors needed to be expressed negatively. binding answers — to core questions of It may also be seen as reflecting an ac- life relating to meaning, to morality, to knowledgement of the limits of science, ethics and to proper behavior, among and an openness to the non-rational others. It assumes, in other words, that (sometimes the non-verbal) aspects in relationship to a series of singular of thought and spiritual experience. questions there are clear and singular Unafraid of being viewed as irrational answers. or childish, this openness reflects a dif- A dualistic perspective seeks in ferent generation’s experience. religion a way of understanding and This is not to deny that there is a relating to the complex, multilayered boundary surrounding Reconstruction- aspects of life, to generic tensions and ism on issues of supernaturalism. But it dilemmas. It seeks some sense of tran- is easy for discussions or debates about scendence of such tensions, sometimes key concepts to beg the question; such intellectually and sometimes in the discussions can establish and illustrate emotional realm (e.g., in the spiritual the fact of change and diversity within power of music). the movement without resolving their I do not see either approach as intrin- implications for its identity and bound- sically superior. It could be said that in aries. most situations, some aspects of both I prefer here to anchor my discussion approaches are needed and they often in more abstract categories of religious depend on each other, intellectually and thought and experience. I will express personally. Singular approaches run the this in terms that are relevant to my risk of oversimplifying complex issues relationship to religion and to my by ignoring values, goals or realities in personal connection to Reconstruction- tension with the singular focus. This ism. Hopefully, while personal, these can lead to behavior that may seem perspectives are not idiosyncratic. right in the short run, but because of in- direct effects or long term consequences Singular and Dualistic will not stand up over time. It can lead Perspectives to reductionist approaches that are rigid and, in the political realm, even mur- My thinking about religion is shaped derous. But it can also provide clarity by a distinction between what I will call that can be uplifting and answers that “singular” and “dualistic” perspectives. enable one to function with integrity I am not using the term “dualistic” in in life. Singular perspectives tend to be the sense of some theological traditions oriented to the present. They respond of contrasting good and evil, but rather to questions seeking answers at the mo- precisely as a perspective that seeks to ment, to problems seeking immediate encompass multiple goods, some of solutions.

The Reconstructionist Fall 2005 • 83 A dualistic perspective can do greater to figure out as compared to what I justice to complexity and, in the long know or what I know to do — is not run, contains the promise of prog- about the singular. ress on complex issues, personal and I think of this as analogous to decid- communal. It can also be a source of ing what legal issues should go to the paralysis, confusion and inappropriate Supreme Court (as compared to the rationalizing. Singular perspectives have lower courts) or what issues go to an a present tense quality, while dualistic executive or a board (as compared to perspectives tend to be historical, and other levels of an organization.) That to encourage thinking about how ten- which is complicated, that to which sions and issues play out over time. we cannot respond based on a singular value or goal, or that which specifically Views of Religion involves tensions between desirable val- ues and goals is most often that which I view religion as the source of benefits from a dualistic perspective. intellectual and ritual tools that con- nect us, in space and in time, to that A Generic View of which is larger than ourselves and our Reconstructionism community. I mean here that which is larger than the discrete, isolated one- For me, the appeal and power of sided understandings we often have of Judaism is in the dualistic quality of that which is complex. These are the its style of reasoning and in its values, terms that reflect my idea of striving combined with its sense of realism to get beyond what is partial, and my and pragmatism. Judaism seeks to unwillingness to accept the inevitably transcend contradictions. But it does of experience that is divided, in which so in the concrete living of life in many of the things we value seem ir- community, not in pure theory, or in reconcilable. Indeed, my experiences of clever verbal formulations that mask holiness a well as of wholeness typically complex practical realities, or in a involve transcending tensions, and feel- self-deceiving messianism. Judaism is ing that the whole is somehow greater intrinsically historical, understanding than the sum of its parts. itself over time and in relationship to To be sure, there are aspects of life time. How does Reconstructionism that are singular and undivided or, at relate to these core aspects of Judaism, any rate, adequately and sometimes and how can answering that question preferably understood and experienced lead to identifying core elements, as as such. Religious traditions are often well as to providing some guideposts a source of insight about such things. to its necessary evolution? My religious tradition has been such Reconstructionists view Judaism a source for me. But my ongoing, dy- as an “evolving religious civilization.” namic relationship to religion — the That suggests not just the relevance of relationship of religion to what I have time, but its centrality. It also means

84 • Fall 2005 The Reconstructionist that history is central. We give tradition Openings from Kaplan “a vote, but not a veto.” This conveys that the Reconstructionist view of the These core ideas obviously derive present is rooted in a historical per- from Kaplan. But how do we relate spective: the present is a link both to Kaplan to the singular/dualistic distinc- the past and to the future. “Evolving” tion? In many obvious ways Kaplan suggests why process — the way we was a radical. He took things to their reach decisions, as distinct from the logical conclusion, advocating in some decisions themselves — is so central cases for things to be given up, and in in Reconstructionism. That is not to others for new things to be created. undervalue the importance of making Much of what he proposed was, at the decisions or their subjects, but to sug- time, radical by any definition. gest that decisions are also understood In other ways Kaplan was a centrist. as being historically bounded. Surely a significant factor in Kaplan’s If “evolving” is a clue to the Recon- refusal to make Reconstructionism structionist sense of time, “civilization” into a movement was his commitment is the clue to our expansive sense of to the broad center of Jewish people- what is potentially relevant to Jewish hood, and an aversion to dividing life at any particular moment. It pro- further an already divided community. vides the sense that whatever particular A thoroughgoing radical would not Jewish activity I am engaged with or have resisted for so long the forming care about — ritual, culture or politics, of a new movement. A thoroughgoing as examples — is part of a larger whole. radical who wished to abandon the Kaplan’s emphasis on Jewish people- concept of a supernatural God would hood and devotion to Zionism provide not have struggled to hold onto the idea a parallel, expansive sense of Jewish of Godliness. space. Whatever group or community I am engaged with, it is also part of a A Radical Centrist larger whole. This obviously provides a sense of richness, but, if taken seriously, I regard Kaplan as a radical centrist, also of complexity in regard to how one who also sought creatively to tran- individual pieces relate to each other scend the tensions he was determined and fit in with the larger whole. to confront head on. He was a centrist, Let us think of these core ideas not but not a compromiser. Kaplan was only as conveying elements of a par- clearly a dualistic rather than a singular ticular ideology or “school of thought,” thinker, and his writings are filled with but as capturing something about the intellectual richness and complexity. Reconstructionist stance on some of the But there was a side to Kaplan’s per- generic aspects of religion. They pro- sonality and to his intellectual stances vide a baseline for discussion of what is that was more singular. This is particu- at the core of Reconstructionism. larly seen in his faith in scientific truth. A similar quality pertains to some of his

The Reconstructionist Fall 2005 • 85 views on ethics and morality: he was a istic realties and to think in dialectical rather rigid man, with clear notions of terms also suggests two very different right and wrong. Kaplan’s achievements images of historical processes. The are inconceivable without these quali- negative version is captured by the ties, which could also be labeled as re- phrase “going in circles.” If this suggests flecting intense determination. It is easy the experience of continually revisit- to lose sight of how radical, decisive and ing certain core issues or themes, it is courageous a thinker Kaplan was. an accurate reflection of the dualistic This suggests to me some directions, perspective on history. Most deep di- not for leaving Kaplan behind, but for lemmas or polarities are not subject to evolving from and building on what definitive resolution. he began. Is it possible for us to ap- In healthy evolving systems, how- proach dualistic realities from a more ever, the rotation of values does not dialectical stance than Kaplan could necessarily mean going in circles in manage, without falling into the trap of the sense of never making progress. relativism? Is there a way to maintain a Imagine a graph in which the line goes more dialectical stance toward what we up and down, but over time spirals can know, and toward what standards upward. Or imagine a football moving to apply to the present, without losing through space, going in circles but in a the centrality of ethics or the ideal of spiral moving forward. This is another progress? way of understanding how the rotation of values does not necessarily imply Using Time regression.

To me, the key lies in an aspect Between Freedom of the singular/dualistic distinction and Equality mentioned above: the respective ap- proaches to time and history. Singular To use a political example, American approaches are oriented toward the history can be understood in relation- present, but they are also associated ship to the tension between the value of with a linear sense of progress in history. individual freedom (and the related val- If there is a straight line between a ques- ue placed on the marketplace) and the tion and an answer, then it is natural to value of equality (with a corresponding view progress over time as possible and emphasis on governmental interven- potentially, or at least ideally, as linear tions). During different periods, one — as moving on a straight path. And or the other may be more stressed, but where progress is not being made, it is the tension between these values — or natural to think in linear terms, seeing perhaps, more accurately, between the the absence of progress as regression, policies adopted or defended on their a straight line of return to a prior, less behalf — is never fully resolved. And advanced state. each side of the equation will, indeed, In contrast, to talk in terms of dual- always be revisited in ways that may

86 • Fall 2005 The Reconstructionist suggest going in circles. values and the maintenance of respect If American politics will never fully for multiple values. Organizations solve the tension between freedom and that shift so thoroughly from vision equality, we have made progress on to implementation that they ignore both fronts over time. Each generation vision and goals will not succeed. A can be seen as developing a paradigm good society cannot abandon the role that often involves stressing a value that of government or some of the enduring was previously subordinated. A period accomplishments of government, even follows in which the new paradigm is as it gives new priority to market solu- implemented, but then at some point tions and recognizes some of the limits its usefulness is exhausted, often when of what government can accomplish the subordinated value resurfaces. and some of the long-term, negative Another example comes from pat- side effects of some government solu- terns of leadership succession. Success- tions. The same is true in reverse. ful organizational executives often run Whether in societies, organizations, into difficulty precisely when the style, communities or other groups, no gen- talents or insights they brought to the eration “solves” the problems and chal- job have accomplished what was need- lenges that arise from dualistic tensions. ed; the creating of a new vision needs But each generation can play a needed to be followed by a focus on imple- role in correcting balances in the short mentation. Getting in touch with the run, then acting on a new paradigm and grass roots or the market may require playing its role in moving the spiral in consolidating what has been learned the long run. This is the way I envi- through strategic leadership. Such tran- sion a dialectical process that involves sitions are not signs of failure. A return progress but avoids the temptation of to aspects of the earlier paradigm that a kind of temporal messianism. It is a are being supplanted (e.g. a refocusing way to avoid the pitfalls of dialectical on vision after the implementation of paralysis or relativism without falling a prior vision has been effected) is not into the temptation of oversimplifica- a form of “going in circles.” Long-term tion and self-delusion. progress depends on such transitions. Staying too long with one approach, or Healthy Openness resisting a reengagement with successful to the Spiritual prior policies or practices, is precisely what can lead to failure. This is also the way I would ap- proach the core tensions that stand at Correcting Balances the heart of Reconstructionist thinking. How does our search for godliness and Note: this view is not to suggest an- spirituality avoid falling into the trap swers to particular questions or the total of the irrational or of supernaturalism? abandonment of any values. It is about How do we manage the balancing act transitions in the balance between of giving the tradition a vote but not a

The Reconstructionist Fall 2005 • 87 veto? How do we manage the balancing ing do not get solved. There is no magic act of living in two civilizations? formula for making tensions disappear, I am far from seeking to offer defini- but they can be managed if viewed as a tive answers. Indeed, I am suggesting part of an historical process. The insight that seeking definitive answers is to miss of “vote/veto” is not just pointing to the point. I am also suggesting that part the wisdom to be found in the past. of managing such tensions is precisely Such a respect for the past is also the to pay attention to issues of balance and key to making progress. The meaning rebalancing within a historical perspec- of a radical centrist stance is precisely tive — to see current efforts as building a willingness to defend an existing on the past, in some ways returning to paradigm before it has been exhausted, the past, but in a new and rejuvenated and at the same time to have the ability way, while preparing the ground for to recognize when the paradigm has future transitions. And that involves exhausted itself and that something resisting the temptation to see efforts profoundly different is needed. to rebalance as signs of regression. This is not the place to go into all of For example, it is a sign of health the details of how this perspective can that there has been openness within the translate into the contemporary, practi- movement in recent years to spiritual cal work of movement and community meaning and experience, with more building. A few illustrative themes will of an emotional than an intellectual suffice. emphasis. Some experiments in this direction are appropriately subject to Diversity and Inclusion critique. But to put this in personal terms, I know that part of my Jewish Any list of contemporary Reconstruc- quest has been to reclaim some of the tionist values would include diversity emotional connection to and suste- and inclusion. There have been impor- nance from Judaism that my grandpar- tant manifestations of this value in the ents had, without imagining that I want policies of the movement in regard to to (or could if I wanted to) return to gay men, lesbians and non-Jews. The their form of Jewish experience. I have themes of this essay suggest the impor- reclaimed some aspects that my parents tance of another aspect of this issue: the rejected, but I know that I have not extent to which we not only value diver- regressed. There may be moments when sity and promote inclusiveness in a social I wished I could have a relationship to and ritual sense, but in relationship to Judaism that was largely devoid of both diverse points of view and maintaining Jewish learning and self-consciousness, intellectual inclusiveness regarding mi- but that is not an option. I know that nority points of view. I am part of the evolution of Judaism It is also central to the challenge of as a civilization in America. building real communities, as com- To put this in more general terms, pared to finding ways to symbolize dualities such as we have been discuss- adherence to community values. There

88 • Fall 2005 The Reconstructionist is a natural tension between the ideal of because of their dualistic nature? community as a group of like-minded people, or of community as a truly A Cross-Cultural diverse group in which the whole is Relationship to Israel greater and even wiser than the sum of its parts. There is a difference between The Reconstructionist movement is welcoming individuals who are differ- in the beginning stages of reengaging its ent in some way, and engaging in true relationship with Israel. One key theme dialogue in regard to the ways in which emerges from the perspective advanced the differences goes deep. here: Will it be a real or symbolic re- A testing ground for the above is lationship? Will we connect to Israel politics. Are our communities diverse as a symbol (negative or positive), or and inclusive in regard to political to Israel as a Jewish society similar to points of view — or are our communi- while also profoundly different from ties places in which singular approaches our own? Will it be a partnership of two to politics are the expectation? Recon- key parts of the larger Jewish people, structionists value intellectual honesty, united in that sense, but also different and Reconstructionist communities as from each other in ways that can be the places where those holding minority basis of important creativity? Can we views in the society as a whole do not benefit from the insights to be gained have to hide those viewpoints. Do those from seeing ourselves through the eyes with minority points of view within the of others who are similar and different? Reconstructionist community feel free This relationship has the potential to be to be intellectually honest? a key to our generation’s creative contri- This is an issue with obvious implica- bution to the Jewish future, particularly tions in regard to the values of diversity as so many secular Israelis are currently and inclusiveness. But it also raises the engaged in a creative reconnecting to question of whether political discourse Jewish text and tradition. within Reconstructionist communities This would be in dramatic contrast does justice to the complexity of most to what characterized prior American political issues and therefore has the Jewish relationships to Israel, seeing potential to make a genuine contribu- Israel in mythic terms or as a source tion to political discourse in the many of vicarious Jewish identification. It civilizations of which we are a part. would also be in dramatic contrast Are our political statements meant to to North American Jews primarily identify with a particular point of view focusing on the degree to which Israel in a symbolic sense — which inevitabil- — its government, its society, culture ity has a singular quality — or are they — conform to our values. In a real attempts to make a contribution to relationship we will not abandon those what is always the dialectical-historical values nor be indifferent to the ways in working out of complex political is- which Israel’s policies affect our lives. sues, issues that are complex precisely But we will also understand that some

The Reconstructionist Fall 2005 • 89 tensions, as well as opportunities for toric movement of American Jews to creativity, reflect the profound differ- the suburbs in the 1950s and 1960s. ences between a sovereign state whose In other words, Reconstructionism citizens are primarily first or second was not in the game when many new generation and a voluntary community congregations were being formed and most of whose members are third or seeking affiliation. fourth generation. This was also in the midst of what is referred to as “the 60s” — a distinctive A Contemporary Challenge period in all respects that began in the to Denominations late 1960s and peaked in the early1970s. The havura movement — particularly Much attention is being paid to- the emergence of independent havurot day to a trend in Jewish life variously and the eclectic Jewish culture associ- referred to as non-, post- or trans- ated with the Jewish Catalogs — is a denominationalism. Such labels refer prime and related example. It can be to many different groups and trends. seen as among the first manifestations Among them are: 1) individuals who of the trends described earlier. are Jewishly indifferent; 2) individuals Combine this with Kaplan’s own who resist what they perceive to be the form of non-denominationalism, and rigidity of ideological labeling, whose it is no accident that many aspects of Jewish identity is highly fluid and sub- Reconstructionism are similar to, or jective; 3) young, intensely involved at least highly compatible with, these Jews in search of participatory experi- trends — most obviously the desire ence who are forming independent for openness, the resistance to rigidity, havurot and minyanim; 4) individuals decentralized, non-authoritarian norms who value pluralism and see denomi- and the value placed on diversity. It is national movements as closed to real no accident that the first groups during diversity; and 5) individuals who see the 1960s to call themselves havurot their Jewish preoccupations as universal were Reconstructionist, and that what and presumably cross-denominational. is today the Jewish Reconstructionist Change “individuals” to “groups” and Federation was then called the Fed- some of these trends apply to non-af- eration of Reconstructionist Congrega- filiated synagogues. tions and Havurot. These trends have different impli- An area of seemingly profound and cations for different denominational also ironical difference connects to Jew- movements and the timing of the ish peoplehood. Kaplan’s commitment establishment of Reconstructionism to peoplehood and his loyalty to the as a distinct movement has important Jewish Theological Seminary were key implications. The creation of the sources of his reticence about creating Reconstructionist Rabbinical College another denomination. Kaplan saw the marked the unambiguous shift to a creation of a new movement as divisive. denomination. This was after the his- I do not wish to make a caricature

90 • Fall 2005 The Reconstructionist of post-denominationalism as being tion. If we think of Jewish peoplehood simply about selfish Jewish concerns. as expressing a fact of connection, not Nor am I suggesting that Kaplan just a point of view or value, then to was indifferent to individualism. His be an affiliated congregation is to be emphasis on the importance of intel- connected to other congregations. lectual honesty made that clear. But the In this highly individualistic age and difference between contemporary post- particularly in a movement that empha- denominationalism and Kaplan’s earlier sizes democracy and decentralization of stance reflects a very different balance in authority, this collection of groups is reconciling the tension between the in- likely to be diverse. dividual and the communal, including Put differently, to be part of a move- the weighting of the communal value ment is to be involved in a microcosm of Jewish peoplehood. That difference of the Jewish people, however limited or reflects historical and generational ex- partial. To be a member of even a mod- periences far beyond any individual’s erately sized congregation is to be part personality or thought. of a relatively diverse group, certainly in contrast to the typical independent What Is a Movement? havura or minyan. To pay your dues to a movement is to contribute to the Of course all of these trends, charac- Jewish lives of others who are not part teristics or ideological labels are subject of you family or your congregation. to many qualifiers if used to character- In contrast, a primary motivation of ize any diverse group. Even the criteria many for being in a small, independent for what defines a denominational minyan is precisely to be in a group of movement and how its distinctive role like-minded people and, in some cases, is identified have changed. If in the to be part of an elite group ( in terms late 1960s the creating of a seminary of Jewish knowledge, skills and motiva- marked the emergence of a movement, tion) rather than one to which the word what is the meaning today of the recent amkha could be applied. establishment of a trans-denomina- In this sense, denominational move- tional seminary? Non-denominational ments are, by their nature, aspects of national organizations now provide Jewish peoplehood — tools for experi- services to synagogues, affiliated and encing peoplehood and contributing, not affiliated. The difference between in some form, to the Jewish people. Reconstructionism and post-denomi- This is ironic given the peoplehood nationalism is that a movement af- basis for Kaplan’s resistance to creating filiates congregations. To imagine the a movement. But of course in those demise of a movement is to imagine days being part of the Jewish people the end of such affiliations. was hardly a choice most Jews had to This understanding may seem self- make consciously or that institutions evident and insignificant, but it con- had to foster. tains a profoundly important implica-

The Reconstructionist Fall 2005 • 91 An Opportunity actions in the lives of individuals and communities. Our communities seek These markers of and roles for to live the tension between individual movements today are not unique to and community and, it is hoped, live Reconstructionism. What may be the genuine challenge of acting and unique is the opportunity facing the benefiting from a deep commitment to Reconstructionist movement which, as diversity. Reconstructionist communi- noted above, was formally birthed in an ties see themselves as part of an evolving era marked by cultural trends that have religious civilization and, in that sense, given rise to post-denominationalism. as part of a natural experiment in Jewish It needs to be emphasized that those living, not as participants in an opinion trends are part of a larger, deeper trend or behavioral survey. of American/modern individualism and its problematic relationship to the A Learning Movement deeply Jewish value of community. This story is about more than the fate In the field of organizational develop- of movements or of any particular ment, the “learning organization” has movement. become an important idea and ideal. Reconstructionism has the opportu- The internal logic of the Reconstruc- nity to see itself as a laboratory for the tionist movement is that it is supposed Jewish people. Such a laboratory needs to contribute to the evolution of Jewish to be more than a “school of thought.” civilization, not just experience it. This It needs to be a place where things are calls for us to become a “learning move- learned, not just a place where asser- ment.” We should seek to learn about tions are made. Such a laboratory needs the most important challenges, but to be a setting in which experiments surely the most important challenges in are undertaken not just to be original Jewish life today are not distinctive to and new, but in order to learn and sys- one movement or one continent. Just tematize knowledge. Such a laboratory as surely, those challenges cannot be needs to be a place where we face the understood in a singular way. sobering lessons learned both from the In this sense, I conclude with a re- experience of acting on our values and phrasing and expansion of the title of of reconciling conflicting values, not this essay. Can we in the Reconstruc- just admiring the their attractiveness. tionist movement learn to approach To say that we can be a laboratory and manage polarities by positioning for the Jewish people is not to say we ourselves as radical Jewish centrists? If should cease to be a denominational we can, and if we can learn from doing movement. Our potential to contrib- so, then there is a contribution we can ute to Jewish life is based precisely make to Jewish life that will be worthy on the fact that we are a collection of of Kaplan and, ironically, transcend the communities seeking to act on ideas tensions that prompted him to be the and to face the consequences of those ambivalent parent of our movement.

92 • Fall 2005 The Reconstructionist Reconstructionist Judaism, Past, Present and Future: A Symposium

n the occasion of the 70th ing civilization and community has had anniversary of The Reconstruc- a broad impact upon North American Otionist, we invited a number of Jewry. Our commitment to facing ethi- leaders in the movement to reflect on cal issues squarely and to intellectual the past, present and future of Recon- consistency and honesty has made an structionist Judaism. Each was offered even larger contribution. Largest of all, five questions: perhaps, are our pathbreaking contri- 1. What distinguishes Reconstruction- butions to North American Jewish ist Judaism from other approaches to life, illustrated by, among others: the Jewish life today? creation of the first havurot (1962); 2. What are the key contributions Re- female-initiated gittin (divorce cer- constructionist Judaism has made to emonies) (1979); the recognition of North American Jewish life? ambilineal descent (incorrectly called 3. What remains relevant from the patrilineal descent) (1968); and the legacy of Mordecai Kaplan? policy of equal admission of gay and 4. What in the Kaplanian legacy no lesbian students to rabbinical studies longer seems relevant, necessary or at RRC (1984). helpful? The liturgical innovations of the 5. What are the key questions of Jew- original Reconstructionist prayer books ish life now, and what does Recon- and of the Kol Haneshamah series are structionist Judaism have to offer in widely emulated. The encouragement response? of personal spiritual engagement in Kol Some of the participants chose to Haneshamah has helped to change the address the questions in order; others culture of Reconstructionist congrega- chose to respond to some but not all. tions by supporting the growing spiri- Other participants chose to respond to tual interests of contemporary Jews. the questions in a single statement. We remain the only movement We welcome the thoughts of our dedicated to democratic communi- readers on any or all of these ques- tarianism. This provides a challenge to tions. those who struggle with the rigidities of halakha (Jewish law). But it is also David Teutsch a challenge to those who have been influenced by the American ideology 1. Reconstructionist thought regard- of individual autonomy to such an

The Reconstructionist Fall 2005 • 93 extent that they have lost track of the belief that right ideas will be accepted legitimate demands and the rewards of simply because they are right, and community. that right thinking will transform the The commitment to including the world. A quick glance at the political broadest possible spectrum of people situation in the world demonstrates the in our communities grows out of our inadequacy of that belief. Kaplan’s faith communitarian approach. in the power of ideas led him to believe 2. Kaplan’s foundational insights that the whole Jewish community remain indispensable, including his would eventually be “reconstructed.” commitment to Jewish peoplehood As a result, Kaplan was never fully and to building community, to a this- committed to building an independent worldly and functional approach to movement based on his ideas. religion, to ethical nationhood, and While embracing Kaplan’s commit- to a Zionism that involves a dynamic ment to building Jewish peoplehood, relationship between the State of Israel Reconstructionists have discovered that and world Jewry. His concern that the- a movement can help us accomplish ology not contradict reason, and lead us together what none of us could have to lives of integrity and commitment, accomplished individually. Today, a remain criteria by which we can judge new generation often talks about post- our thinking. The acceptance of the denominationalism. This may give rise evolution of Judaism challenges us to to yet another new movement. But reshape Judaism for our time. for the most part, the self-identified Kaplan was committed to preserving post-denominationalists draw heavily Jewish tradition wherever it does not on the resources and ideologies of the conflict with our best understanding existing movements. The religious and of ethics. This appreciation for Jewish intellectual vitality of American Jewry tradition and the need to explore it is primarily sustained by movement- continues to be critical to the capacity trained and identified leaders. of the Reconstructionist movement to 4. At its best, Reconstruction- renew itself. ist Judaism recognizes that Jewish 3. Kaplan’s thought was formed peoplehood is central, that peoplehood more than three generations ago. The requires community, and that commu- changes in Jewish life since that time nity is not just about “warm fuzzies” but have been profound. For example, about covenantal commitment. Com- Kaplan’s writing about intermarriage munity citizenship has transformative could not have anticipated the current power in a world that too often empha- situation. In his time, intermarrying sizes the materialistic and ignores what often involved a conscious and inten- gives life enduring value. The voluntary, tional break with the Jewish people; egalitarian, inclusive communities that today, that is rarely a motivation for Reconstructionism envisions are ef- intermarriage. fective bases for personal spiritual and Central to Kaplan’s thinking was the moral development, for social justice

94 • Fall 2005 The Reconstructionist work, for struggling with the issues of provement of our world, lest it reduce our time, for building relationships and the pursuit of meaning to yet another for finding personal support. interesting hobby. Reconstructionist ideology is com- mitted to giving the past “a vote but not Dr. David A. Teutsch is the Director of a veto,” which means seeking Jewish the Center for Jewish Ethics and Myra knowledge and taking on Jewish prac- and Louis Wiener Professor of Contem- tice except where there are compelling porary Jewish Civilization at the Recon- moral reasons to change it — and that structionist Rabbinical College. often means creating a new practice. This is an implicit critique of halakhic methods on one side and of unbridled Jane Susswein individualism on the other. Roots in Jewish tradition should help us resist What remains relevant from the fads, while a commitment to openness legacy of Mordecai Kaplan? The in- and dialogue should support our con- tellectual integrity and demand for tinual evolution. honesty that shines through Kaplan’s 5. The market-driven Western cul- writings, and is one of the reasons I am tures inculcate a worldview that is in so attracted to Reconstructionism. To many ways inimical to Jewish living. be able to engage in synagogue life and Judaism places a high value on com- in religious discussions without feel- munity, and Western culture empha- ing forced to accept things that I don’t sizes autonomy. Judaism advocates believe to be true means everything to the importance of internal goods like me. The idea that the wisdom of both virtues, spirituality and interpersonal the physical and social sciences can relationships. Western culture primarily enrich our understanding of ourselves emphasizes consumption and external as Jews, rather than threaten it, is very goods. One consequence of this dif- empowering. ference is that the Jewish emphasis on The Reconstructionist mandate to social justice and repair of the world is be educated participants in the evolu- at odds with the increasing gap between tion of Judaism has enabled us to use rich and poor in both the United States the touchstone of modern moral sensi- and in Israel. It is difficult to maintain bilities to take radical stands: granting the kind of dynamic, liberal, commit- women equal ritual rights, including the ted, pluralistic and democratic com- right to divorce in a religious setting; munity that Reconstructionists believe accepting children of Jewish fathers and in within a larger cultural context that non-Jewish mothers as Jews (if they are is premised on the individual. The raised as Jews); and fully welcoming current pursuit of meaning reflected in members of the GLBT community as the wide interest in “spirituality” must rabbis and congregants. Less radical, be understood in terms of the struggle maybe, but equally empowering, has for integrity, spiritual depth and im- been the creation of liturgy to mark

The Reconstructionist Fall 2005 • 95 events hitherto unrecognized in Jewish life now, and what does Reconstruction- life — the naming of a baby girl, the ist Judaism have to offer in response? weaning of a child, or sending a child Lack of identification with Israel and to college, to cite three examples. the problematic sense of klal Yisrael are What of the Kaplanian legacy no two issues facing Jews, the former for longer seems relevant, necessary or Diaspora Jews, and the latter for Jews helpful? I’m not sure that the “Power in Israel and those outside. For those that makes for Salvation” has as much who did not live through the creation resonance as it may have had when of the State of Israel, the gut feeling that Kaplan was making a radical break Israel must be supported at all costs is from the supernatural God-concept of not a given. Liberal Jews, who tend to orthodoxy. Modern science has enabled side with the poor and the oppressed, us to reframe the concept of God in a can see Israel as the oppressor, a power- way that is more integrated with our ful country unjust in the treatment of understanding of biology. Works like its Arab citizens, and provocative in its Edward Wilson’s Sociobiology and mov- encroaching settlements. While not ies like March of the Penguins make clear alone in the Jewish community, the that behaviors we might call “moral,” Reconstructionist position advocated in like altruism and loving care for an the report of the JRF Israel Task Force, offspring, even an egg, are not the sole which urged the sharing of Jerusalem province of human beings. and the withdrawal from the outlying In a September 29, 2005 interview settlements, is one which does not force on National Public Radio, Sherwin us to take positions contrary to our Nuland, author of Wisdom of the Body, inclinations. talked about spirit as an “evolutionary More challenging than Israel may accomplishment of the human cortex,” be repairing the schism among our something much more than conscious- own people. Adoption of patrilineal ness. He posited that the human brain descent by the Reconstructionists in is predisposed to choose healthy ways of 1968 (followed by the Reform move- being — physically and emotionally. He ment 15 years later) has enabled many said, “The moral sense provides people families to become involved in our with more pleasure than anything . . . congregations who might not have the sense of oneself as a good person done so. But the result is a “Who is a whose life isn’t sacrificed for others but Jew?” question that seems unbridgeable is based around community and love at this point in time, not only with the gives one the greatest pleasure that any- Orthodox, but with the Conservative body can have.” Whether the universe movement as well. In the United States, is perfectible may be debatable, but that with separation of church and state, there is something hard-wired in our the stance is more “live and let live.” constitution that causes us to behave In Israel, however, the implications for as if it were may be less so. marriage and divorce among all non- What are the key questions of Jewish Orthodox or mixed-married Jews are

96 • Fall 2005 The Reconstructionist more challenging. raised during the months leading up There is the additional irony that to the Israeli disengagement from the many self-declared “secular” Israelis, Gaza Strip. Both times the tactic nearly although Jewish in many of the ways we worked to disrupt processes that the would define — speaking Hebrew, liv- progressive community hoped would ing by the Jewish calendar, etc. — want lead to a more just Israeli society and nothing to do with Judaism, thinking healthy Jewish people. anything religious is, by definition, When accused of creating divi- Orthodox. Reconstructionism is the sions, progressive Jews are too easily perfect answer for those who want to cowed into abdicating the values of reclaim their tradition, but in a non- democracy, equality, human rights and Orthodox frame. diversity that are the very foundations As a member of a United Jewish of our Jewishness and of our humanity. Communities committee that funds I would rather live in a world where programs promoting religious plural- boundaries are obscured than in a ism in Israel, I sense the need expressed world without fundamental, demo- by many to reconnect with Judaism, cratic values. The overarching legacy but in a non-synagogue-related form. of Mordecai Kaplan and contribution I see many programs whose approach of Reconstructionism to Jewish life is to tradition and learning could well be the adherence to intellectual and moral called Reconstructionist. Our clear- integrity. Today, more than ever, we eyed, undogmatic approach to the must hold fast to that legacy. classical texts can be a real contribution Reconstructionist Judaism is distin- to enabling more Israelis to become guished from other approaches to Jew- Jewish. ish life by an ideology that dissolves the contradiction between the right and left Jane Susswein is a member of Bnai Keshet sides of our brain. It affirms a theology in Montclair, New Jersey. She is a past- that is transnatural rather than super- president of the Jewish Reconstructionist natural, at the same time encouraging Federation. use of the power and richness of our tra- ditional myths to open up spiritual and emotional insights. Today, this ideology Amy Klein is still not obvious. When I explain it to people, particularly to Israelis strug- In recent years, religiously and/or gling with traditional conceptions of politically progressive Jews in and God, and with the seeming contradic- outside of Israel have been threatened tion between progressive theologies and with being held responsible for the religious observance, they are attracted imminent tearing apart of the Jewish by the possibilities. people. The threat is made whenever The Reconstructionist approach the issue of legitimating non-orthodox to Judaism is also distinguished by its conversions is raised in Israel. It was also insistence on democratic decision mak-

The Reconstructionist Fall 2005 • 97 ing and the use of non-halakhic process Jewish life include building communi- to build communities of commitment. ties with a participatory and inclusive The uniqueness of the Reconstruction- culture, and the creation of ritual and ist approach is that it has found a way liturgy that responds to the spiritual to achieve a level of communal practice needs of Jews today, we are in danger of and caring as valued by our tradition over-emphasizing tikkun atzmi (self-re- without resorting to non-democratic alization) at the expense of tikkun olam. and non-egalitarian leadership mecha- Kaplan wrote: “The type of religion nisms. which we Jews as a people, and which For those less familiar with the pro- mankind as a whole, urgently needs as cess, the Reconstructionist movement a means to survival has to consist, or and its communities often employ take the form, of moral responsibility in the technique of values-based deci- action.” (M. Kaplan, The Purpose and sion making, promulgated by David Meaning of Jewish Existence, 294.)There Teutsch, to reach ethical, meaningful are many among us working for social outcomes for dilemmas of Jewish life. change but not enough. Communities that engage in a serious Finally, in Israel, there are people process to implement a social justice leading their lives in accordance with program, create guidelines for com- the Reconstructionist values, includ- munity support of families fighting ing democratic process, promoting serious illness or going through divorce, justice and taking responsibility for the or to determine the level of Shabbat creation of dynamic Jewish ritual and observance, become communities cultural practices that remain grounded with clear norms that raise the level of in the tradition — only they do so with- Jewish learning, mutual commitment out defining themselves as Reconstruc- and ethical action of its members. As a tionists. This is a testimony to Kaplan’s process located in time and place, the foresight, that for Judaism to survive potential always exists that communi- it would need to be reconstructed in ties will decide differently and that organically created communities. outcomes will change. Both results These individuals and groups are must remain acceptable if Judaism is potentially our partners. However, to be relevant for future generations. Reconstructionists, who coined the lan- Our elevation of process over product guage of peoplehood, have done little makes us unique, and we must work to build connections with Jewish com- hard not to give in to requests for munities in Israel, in the former Soviet easy, clear answers. Democracy is the Union, in Europe, in South America difficult path; there are always those and elsewhere. Maintaining a Jewish willing to abdicate responsibility and peoplehood with a common language those willing to increase their power and identity depends upon bridging and authority. world Jewish communities and sup- While key contributions of Recon- porting those communities struggling structionist Judaism to North American in their quest for Jewish revitalization.

98 • Fall 2005 The Reconstructionist Rabbi Amy Klein is director of the Israel assumption that our own religion program of the Reconstructionist Rab- is superior to all others is no more binical College. legitimate that to pretend that we ourselves as individuals are supe- rior to other individuals, or have a Brant Rosen superior claim to God’s grace (M. Kaplan, The Future of the American Reconstructionist Judaism’s most Jew, 151). important legacy is its vision of reli- Though Kaplan wrote these words gion without triumphalism. Among in the early 20th century, they are ar- Kaplan’s many courageous assertions guably even more critical for us today. was his insistence that no one religious Tragically, at the dawn of the 21st cen- faith has a monopoly on divine truth: tury, religion has become the primary The claim of any religion . . . to be lightning rod for conflict, division and the exclusive custodian of the op- hatred. In our own country, we find portunities of human salvation, to faith cynically invoked in a deeply deny validity to the claims of other polarized “culture war.” Around the religions to the experience of the world, terror, violence and bloodshed reality of God, or to assume that are increasingly perpetrated in God’s only through its doctrines and rites name. Perhaps it was ever thus. But in can men experience that reality, is our increasingly complex post-modern vicious and is a sin against the ideal world, it may well be that the stakes are of equality (M. Kaplan, The Future now higher than ever before. of the American Jew, 326). As the overwhelming majority of the citizens of our nation and of the world Rather than identify God with one still consider themselves to be people specific religion, Reconstructionism af- of faith, religion still has the ability firms that God is greater than religion to influence our collective destiny in itself. Kaplan famously taught that powerful ways. If this is so, then all religions represent culturally condi- who claim to act in the name of religion tioned systems developed by religious must ask themselves: which vision do civilizations in their ongoing search I stand for, the religion of inclusion or for the divine. Reconstructionists thus exclusion? In the end, there can be no understand Jewish tradition not as the middle ground on this question. exclusive manifestation of God’s word, Thus, the most important contribu- but rather as the means by which we tion the Reconstructionist movement express our sacred sense of belonging to can offer in an era of religious fear and Jewish civilization. Again, in Kaplan’s mistrust is a deeper recommitment own words: to Kaplan’s religious vision of toler- . . . religious differences do not ance, equality and progress. We must imply religious inequality, and the advocate unabashedly for these values

The Reconstructionist Fall 2005 • 99 in our congregations and communities — individuals and communities (or, as well as in the greater marketplace of perhaps more appropriately, individu- religious ideas. Moreover, we must also als in communities) who struggle with be willing to condemn those in the Jew- each other and with God to receive and ish community who preach religious explore the blessings of our heritage. hatred, and we must be ready to reach We do this self-consciously and pub- out and create lasting relationships with licly, realizing that we are beyt Ya’akov, those from other religious traditions b’nai Yisrael (the household of Jacob, who share our vision. the descendents of Israel) not because Ironically, Kaplan’s faith in religion we have a common ancestry, but rather as a force for universal salvation rep- because we have a common willingness resents Reconstructionist Judaism’s to grapple with those beings, divine and most important and most unfulfilled human, whom we encounter on our aspiration. Ever the rationalist, Kaplan everyday journeys through life. did not fully foresee the tenacity of re- At times, this willingness undoubt- ligious fundamentalism. And ever the edly seems overzealous. Our constant optimist, he could never have fathomed striving for new questions, new answers the growth of murderous religious ex- and new understandings must appear tremism that has become so tragically to the outside world as though we are commonplace today. It now falls to a looking for trouble. And perhaps we new generation of Reconstructionists to are. (Didn’t Jacob do the same thing?) promote his religious vision of tolerance We are movers and changers — trying, and inclusion in a world that needs it as did our ancestors, to construct a Ju- more than ever. Among the myriad daism that is relevant and meaningful, of needs to which Reconstructionist personal and communal. Others begin Judaism might respond, none is more this process by placing the cornerstones crucial to our collective future. upon which they will build the future of Judaism. We begin by exploring wheth- Rabbi Brant Rosen is the President of the er such fixed cornerstones will indeed be Reconstructionist Rabbinical Association the best support for our future. and rabbi of the Jewish Reconstructionist For generation upon generation, Congregation in Evanston, Illinois. the key questions of Jewish life were answered only by the most learned members of the community. For us, it Isaac Saposnik is not about the most learned but rather the most learning. We focus not on the “Your name shall no longer be Jacob, answer but on the process. We answer but Israel, for you have striven with questions with questions and process beings divine and human, and have with process. By doing so, we have be- prevailed” (Genesis 32:29). gun to change the method of discourse in (at least) the liberal Jewish commu- We are a movement of strugglers nity. Others ask us what it means to be

100 • Fall 2005 The Reconstructionist Reconstructionist and we, in return, Kaplan’s suggestion that this is an ongo- encourage them to continue asking ing process — moving from belonging questions. We thus open ourselves and to behaving to believing — still holds others to explore similarities where true. The Jewish community’s focus seemingly insurmountable distinctions on engagement and empowerment, on once lay between movements. community building and social action, As we push others to question, and as and on civic involvement and adult we attempt to close the gaps between the education attests to the ways in which movements (processes Kaplan would no this three-tiered conception has become doubt have supported), let us be willing part of mainstream Judaism. to heed our own advice. At the same To be true disciples of Kaplan, time as we struggle with those around us, however, would require at least some we must also look to our inner struggles. understanding that simple compliance In a movement that prides itself on its with such a set system can be danger- ability to advocate for change in the ous. Only if we allow ourselves to look world, we must be willing to change at the cornerstones of community set ourselves as well. We must be willing to forth after much deliberation and are reconstruct Reconstructionism. able — after much further deliberation Those values we hold most dear — — to move them to meet new needs egalitarianism, inclusive communities, and values (no matter how difficult) open doors for mixed married families will we truly live up to the name of — were unthinkable a century ago. As “Reconstructionists.” we move through this century, it seems Perhaps we can begin this process evident that such important value shifts by adding a fourth stage to Kaplan’s will continue to occur. It seems equally alliterative view of Judaism — that of evident that these shifts will not always becoming. As we continue to work to meld with our personal and communal reconstruct who we are, how we behave sensibilities and norms. The challenge and what we believe, let us challenge for us will lie in whether we are will- ourselves also to reconstruct who we ing and able to struggle honestly with want to become. Firmly rooted in our the issues that shake the foundations connection to the past and wholly we have built. Will we continue to be willing to accept the struggles of the willing to make the changes that are present, let us aim to enter a constant hardest to fathom? state of becoming our best selves — in- This is not a new question. And it is dividually and communally — as we not, of course, only our question. The reach to the future and strive to wrestle future of the Jewish people has always with the divine. depended on the ability to change, and now is no different. Just as Kaplan Isaac Saposnik is studying for the rabbin- did more than seventy years ago, we ate at the Reconstructionist Rabbinical continue to search for meaningful ways College and is the Assistant Director of to live as Jews in the modern world. Camp JRF.

The Reconstructionist Fall 2005 • 101 Dan Ehrenkrantz must still confront the challenge of our historical prejudices toward non-Jews. Religion used to provide a coherent We are also the only Jewish move- system of meaning and value for in- ment that has recognized, based on a dividual adherents. Today, with many study of the Jewish past, how much competing visions of what is valuable of what we call Judaism is derivative and meaningful, such as the culture of other cultures and peoples. The of materialism that promises happi- conclusion we have drawn is that we ness through consumption, religion should continue to allow ourselves to be struggles to play this important role. inspired and challenged by the wisdom Religion has also been a primary of other traditions, carefully incorpo- motivator — both in the past and in rating new ideas (e.g. democracy) and the present — for violence, by asserting behaviors (e.g. social action beyond the claims of superiority supported by the Jewish community) when and where false logic of racism and bigotry. Today, appropriate. the violence that religion motivates We also are positioned to respond to becomes an even greater danger due to the challenge posed by society’s com- the increasing ability of small groups of peting visions through our pioneering people, or even a single person, to gain approach to communal life that has the access to highly destructive weapons. potential to yield the rich meaning that The task of Reconstructionist Ju- Judaism offers. Ownership of commu- daism is to show the way towards a nal norms belongs to the members of value-driven, meaningful Jewish life the community. Community members that is devoid of chauvinism, one that are responsible for creation of norms effectively contributes to the improve- and for how well they are followed. This ment of life. Instead of devaluing oth- yields a sense of responsibility and mu- ers, such a Judaism will raise the level of tual obligation that forms the basis for respect and obligation we feel toward all lives of meaning, purpose and value. people. By setting this example, we will Key challenges remain because we provide those who come into contact are part of a shrinking minority. In with us a path towards righteous living, Jewish life, a popular argument is that and we will encourage others, Jews and we need to strengthen the core group, non-Jews, to follow our lead. and ignore those who may be on the We are well situated to play this role. periphery of Jewish life. This tendency We are the only branch of Judaism that to turn inwards must be resisted. When has fully accepted the challenge of con- we turn inward we attend only to car- fronting the parts of our tradition that ing for those who are like-minded and are spiritually chauvinistic. To be asso- similarly committed, creating a breed- ciated with Reconstructionist Judaism ing ground for prejudice. means that even if you do not accept But we must not ignore the chal- Kaplan’s solution to the difficult legacy lenges of our shrinking numbers. New of the Jews as “the chosen people,” you approaches must be brought to bear

102 • Fall 2005 The Reconstructionist to communicate within and beyond Amy Goldsmith our devoted core. The Internet is an important area for development. RRC’s There is something truly awesome pioneering efforts through Kolot’s ritu- about having pride for a religion that alwell.org and Hiddur’s sacredseasons. you can feel but cannot explain. For org are two good examples of how the many Reconstructionist teens, children Internet can play a new and important and adults, finding a way to describe role in connecting Jews to Jewish life Mordecai Kaplan’s philosophies on while addressing issues of critical im- Judaism and how they are practiced to- portance to the Jewish community. day is mind-boggling. Launching into Synagogues have been asked to carry a twenty-minute conversation about too much of the burden for creating values can be difficult and confusing; meaningful Jewish life, and without however, only highlighting key words adequate support. We must create new such as “community” or “inclusivity” professional positions for rabbis who does little justice to such a vibrant can support the work of synagogues branch of Judaism. while reaching out to those who are Over these past few years, I have not synagogue members. Synagogues been fortunate enough to find such a cannot be all things to all people, and warm and welcoming community in their efforts to play this role have hurt No’ar Hadash, JRF’s youth network. their effectiveness. We are capable of Through weekend regional kallot and positively transforming Jewish com- summers spent at Camp JRF, I have munal life, one community at a time, marveled at finding people to connect but we need to develop the will to bring with, without having to explain myself. about this transformation. Coming from a cross-denominational Our success will yield a strong Jewish Hebrew High School program, I was community that brings its vitality to instantly relieved that everyone I met its internal communal life and to the just “got” Reconstructionism. world at large. We can help Judaism In the larger Jewish community, and other religions purge themselves of Reconstructionism is widely misunder- their historic bigotries and become the stood. I have often been asked questions forces for goodness, peace, wholeness such as “Do you guys believe in God?” and love that we so desperately need. and “Aren’t you all just hippies?” I have Our very best efforts are necessary if always explained that, yes, some of us we are to play the important role that don’t believe in the “traditional” idea of is ours to play. God, and some of us do self-identify as hippies, but when asked to explain what Rabbi Dan Ehrenkrantz is President of the movement believes in, I cannot put the Reconstructionist Rabbinical Col- it into words. lege. About a month ago, I was fortunate enough to be part of a delegation of Reconstructionist teens that attended

The Reconstructionist Fall 2005 • 103 a Panim leadership summit in Wash- weekend happened while we were at ington, D.C. The goal of the summit the Jefferson memorial. We wandered was to connect different Jewish youth around, taking in the beauty of the movement leaders, for them to share monument and reading the words of ideas, and to gain a better understand- such an important figure. One inscrip- ing of different Jewish lifestyles. In con- tion in particular discussed the role of trast to real-life demographics, No’ar government in a changing society, and Hadash boasted the largest delegation noted that institutions need to keep up of all the movements attending the with progress in order for the society conference. Despite our majority, we to advance: were all still nervous about fully repre- . . . laws and institutions must go senting our movement. Five minutes hand in hand with the progress of before the summit began, we held a the human mind. As that becomes quick meeting on how to go about an- more developed, more enlightened, swering the inevitable questions about as new discoveries are made, new Reconstructionism. We turned to Kap- truths discovered and manners and lan for a sentence-long definition that opinions change, with the change we would be able to rattle off even if of circumstances, institutions must we didn’t fully understand it ourselves: advance also to keep pace with the “Reconstructionism views Judaism as times. – Thomas Jefferson the evolving religious civilization of the Jewish people.” We quickly learned that It was while reading this quotation it did little to answer any questions. that one of our delegates finally under- The first day at the summit was stood Reconstructionism. Reconstruc- emotionally draining. I found myself tionism is about keeping Judaism alive, searching for different ways to describe reaching the larger Jewish society and No’ar Hadash and Reconstructionism. progressing with the times while still Most of my explanations began with maintaining tradition. Mordecai Kaplan and ended with com- It was right then and there that I munity but the middles were always realized it doesn’t matter whether or a little different depending on which not we can explain Reconstructionism. words came to me. I suppose that even If we can understand what it is when my approach to my explanations was we see it and know how to live it, then Reconstructionist. I devoted energy to that is all we need to be able do. Recon- making sure that the words I chose were structionism is not something you can appropriate for, and engaged each, of say, but rather something you can show my listeners — just as Reconstruction- and do. It provides us with a roadmap ism aims to bring meaningful Jewish of how to live with Jewish values such life to a larger spectrum of people. Even as tikkun olam, inclusivity, community if I couldn’t explain it right then and and involvement in an ever-chang- there, I was living Reconstructionism. ing secular world. Reconstructionism The biggest “aha” moment of that struggles right along with us to provide

104 • Fall 2005 The Reconstructionist answers to questions about maintaining the Spirit, edited by Mel Scult) show tradition and keeping Judaism alive. It a man concerned not only with the teaches us to engage our youth, because clear, accessible articulation of his key they are the Jewish future; but also to ideas, but with a commitment to what learn from our past, because it is the tra- today is called “God-wrestling,” and to dition that has sustained us thus far. a striving for authenticity and meaning. Such a soul, it seems to me, would be Amy Goldsmith lives in Newton, Mas- disappointed by a static replication of sachusetts and is a member of Congre- his formulae, and would feel that he gation Dorshei Tzedek. She has been had failed to transmit his ideas about involved with Camp JRF and No’ar reconstructing Jewish life to subsequent Hadash since 2004 and is currently on generations. the No’ar Hadash Va’ad. Our movement has a whole new generation of members who are not well-versed in Kaplanian thought or Shawn Zevit in Reconstructionist principles, even as they are proud and active participants While traveling through Canada and in the movement. We need more than the United States over the past several just replications of Reconstructionism’s years I have participated in numerous past formulations. As an example: conversations about our mission and Many newer Reconstructionists are goals as a movement. I have heard many attracted to the idea of “democracy” interpretations of Reconstructionist as applied to Judaism. But using the theology, philosophy and practice, from term “Reconstructionist” to support self-described “classical Kaplanians” to what amounts to a personal preference, “neo-Hasidic” Reconstructionists. without Jewish study, values clarifica- Some classical voices decry the new tion and a willingness to see the needs spiritual explorations occurring in some of the community as on a par with our corners of the movement and claim that individual needs, is not the type of Kaplan, were he to reappear, would be- democracy Kaplan had in mind. moan how far afield our individualistic Yet for all of the diversity of personal- spiritual journeying and experimenta- ity and practice within the movement, tion have taken us. Kaplan’s core ideas of religious natural- On the other hand, I have heard a ism, egalitarianism and democratic de- newer generation of Reconstructionists cision-making have produced dynamic, criticize what they perceive as nostalgia creative communities. They share a for an intellectual approach to Jewish generally cohesive and familiar set of life that leaves the body and spirit at the norms and policies. These communities door and ignores the needs of spiritual share many important characteristics: seekers. gender equality, shared leadership, a The recently published excerpts from welcoming atmosphere, lifelong edu- Kaplan’s early diaries (Communings of cational practices, liturgical and ritual

The Reconstructionist Fall 2005 • 105 creativity, a serious embrace of tradi- undermine rabbis and leaders by insist- tion, a commitment to tikkun olam ing that everyone needs to approve every and to mutual support, and a conscious decision, or that consensus is required at search for meaningful, sustainable lives every turn. The disempowering of leader- as Jews and as human beings. Our point ship simply allows for influence to be ex- has not been to build a Judaism where erted more subtly and often less visibly, “anything goes,” but one in which without evaluation and discussion. much is possible. In the world of 21st century Re- Kaplan spoke of God as the Process constructionism, “truth” is certainly in that makes for the fulfillment of our hu- flux. For example, as the new edition man potential. We have moved beyond of Exploring Judaism: A Reconstructionist the discussion about theism and athe- Approach suggests, we are more ques- ism to a discussion about how to live tioning of the authority of the sciences more Godly and religiously authentic than Kaplan was, even as we contend lives in a culture that champions indi- with staggering new scientific and vidualism and personal happiness over technological advances. We are more communal commitment and people- questioning than was Kaplan of some hood. When we enter into discussion of of the values of American society, and an important issue we are entering The we feel ourselves being shaped by a mul- Process — we are on sacred ground. tiplicity of identities and civilizations Godliness can be manifest through the beyond the concept of “living in two approach and content of our decision- civilizations.” In light of the Holocaust making. This Process makes for “salva- and the never-ending eruption of brutal tion,” in Kaplan’s terms, as we move wars around the world, we question towards an agreed-upon outcome that more vigorously than did Kaplan the ideally brings each of us and our com- human capability of achieving peace munities into greater self-realization. and “salvation” through politics, educa- We are, in short, striving for a Process tion and technology. that contains Godly values, and yields As we enter “the second century an outcome that fulfills the mission of Mordecai Kaplan,” intellectual of our community and the spiritual rigor, emotional honesty and spiritual growth of the participants. creativity will enable us to continue Of course, we can misuse the idea to evolve in deep relationship to our of democratic participatory process Jewish tradition, to our movement’s to block needed action and consign foundational ideas and to global issues decision-making to an endless “pro- of environmental, political, economic cess of processing.” We may overuse and spiritual sustainability. Jewish values-based decision making by applying it to every issue instead of Rabbi Shawn Zevit is Senior Consultant saving it for key issues of community and Director of Outreach and External identity and policy. We can also hide Affairs for the Jewish Reconstructionist behind anti-authoritarian tendencies to Federation.

106 • Fall 2005 The Reconstructionist Values-Based Decision Making: Some Second Thoughts

By Barbara Hirsh

n his helpful and thoughtful article Jewish community, have a long road to “Reinvigorating the Practice of travel, according to Hal Lewis’ recent I Contemporary Jewish Ethics: A indictment “Making Leaders: How the Justification For Values-Based Decision American Jewish Community Prepares Making” (Spring 2005), David Teutsch Its Lay Leaders.”1 outlines the assumptions underlying While not directed specifically to the values-based decision making. An open Reconstructionist movement (although discussion of this much-used concept Reconstructionism is included in his within Reconstructionism is overdue. research), Lewis observes an overall lack Teutsch has been nearly a lone voice of consensus in the American Jewish in articulating the meaning of this community about what constitutes concept, and we are in his debt for “leadership” or “training.” He writes: undertaking the effort to state clearly “many Jewish groups . . . equate lead- what is meant when Reconstructionists ership with a willingness to serve.” In attempt to employ VBDM. many cases, “training” consists only of a I would like to continue that discus- desire to participate. Lewis concludes, sion by mentioning a few important that these programs, whatever their in- but under-explored areas that touch on herent worth, do not to any significant some of Teutsch’s themes. degree constitute leadership training and development. Need for Leadership Training He describes the predominant mod- els in this area, including approaches 1. Leadership Development. Teutsch common in the Reconstructionist emphasizes the need for a significant movement. He asserts that neither the Jewish knowledge base and group incorporation of “selected sacred texts” management skills among lay leaders as into decision-making, nor the teach- prerequisites to undertaking a VBDM ing of narrow skills such as marketing process. I hope his words are taken as and fund-raising, in and of themselves a challenge to the movement. If lead- constitute “leadership training,” irre- ership development is a prerequisite spective of what Jewish groups suggest for VBDM, then we, like most of the or assume. We may conclude that in

Barbara Hirsh is the Dean of Academic Administration at the Reconstructionist Rabbinical College.

The Reconstructionist Fall 2005 • 107 spite of activity that purports to be experiences as a participant in exercises training leaders, there is actually little identified as VBDM in the Reconstruc- credible work in this area. We should tionist movement. I am concerned that be concerned about the implications of groups sometimes move through the this vacuum far beyond our ability to motions of such process only to arrive engage in VBDM. at predetermined conclusions that are unaffected by the process itself, much Outcomes Assessment as Teutsch predicts. In these instances VBDM functions less as an interven- 2. Empirical Research. I was es- tion and more as a justification for po- pecially interested to note Teutsch’s sitions that could have been predicted reference to outcomes in his article. As in advance. a movement, it is time for us to evalu- ate empirically the use of VBDM and Selective Choice of Values the outcomes it generates. A systematic attempt to study the application of this The phenomenon of gravitating to process within the Reconstructionist values that we already hold, or deem- movement would help us address in- ing some values as authentically Jewish consistencies in, and untested assump- while eschewing others, or of choosing tions about, its use. among Jewish values, is a serious prob- I frequently hear the term VBDM lem for a process through which we used, but without consistency. Teutsch want to engage fundamental principles refers to his understanding of the ap- honestly. For those of us who are not propriate use of the term (p. 11). But I satisfied simply to declare “the past has am not sure that we have consensus on a vote but not a veto,” on what basis do exactly when VBDM is an appropri- we determine which aspects of Jewish ate process, who determines when it is tradition are to be disregarded? On fitting, who is entitled to take part in what basis do we assert that a particular such a process, and who is responsible “value” (often a contemporary concept, for ensuring the implementation of the such as “inclusivity”) is “Jewish?” On conclusions reached as a result. what basis do we discard values that Additionally, it may be helpful to are inconsistent with our thinking but our constituents to know how often which have a long association with this process (however defined) is used, Jewish life? by whom, under what circumstances I refer readers to Judith Plaskow’s and with what results. It is especially insightful critique into the selective important for us to become more embrace of values as an essential part aware of when the process might be of this discussion.2 Plaskow notes unhelpful, and when another form of that denominations engaging in val- decision-making or moral discourse ues-based decision making invariably might be preferable. articulate and affirm positive values, I confess to some disappointing and demonstrate an “unwillingness to

108 • Fall 2005 The Reconstructionist grapple with . . .negative values within presumption. A review of the literature Jewish tradition.”3 She argues that this in this area as it applies to VBDM could focus on values avoids the more difficult help bring Reconstructionist practice challenge of addressing resulting norms into alignment with current social and contradictions that do not become scientific knowledge. obvious until we apply those values to Additionally, a social scientific lived experience. If we are attentive, perspective will properly complicate we may notice differing implications our work by pushing us to distinguish of the same values depending upon between values and other related gender, sexual identity or social class. concepts. How do we, for instance, By directing attention to consensus distinguish values from norms, mean- around values, we may unintentionally ings, practices or ethics? How are these be obscuring other aspects of reality. concepts interrelated, and are all served Plaskow places the process we refer to as appropriately by our current VBDM VBDM in the larger context of the ne- model? gotiation between Jewish tradition and contemporary culture and challenges Imposition of Religious Values us to take this engagement to a more self-critical and transparent level. 4. Political context. Those of us who live in the United States are experienc- Basis for Behavior ing a time in which “values” have be- come political instruments and values- 3. Social science insights. There is based decision making has a frightening an unspoken set of assumptions in our underside. We have pharmacists insist- use of VBDM: that behavior is deter- ing that it is a violation of their values mined by values, and that an explora- to fill prescriptions for contraceptives;4 tion of values can lead to a change in circuit court judges refusing, on the behavior. basis of their own values, to hear cases Teutsch notes this problem in pass- in which pregnant teenagers are seeking ing when referring to critiques of Kohl- permission for abortions;5 and school berg’s linking of moral reasoning with districts determining whether equal conduct. As a religious movement with time should be given to “intelligent a history of utilizing social scientific design” alongside Darwinian evolution insight in developing its core concepts, in science classes.6 Reconstructionism should explore and The people just referenced would take advantage of current thinking that likely agree that their “decision-mak- relates to decision making. Space limits ing” was “values-based.” In effect, a full discussion, but I will simply note these are instances of VBDM. But that, from a social scientific viewpoint, here, the results include, for example, one might make a case that behavior limiting women’s health choices and precedes and helps to determine our undermining science education. I values, the very opposite of the VBDM would encourage more conversation

The Reconstructionist Fall 2005 • 109 within our movement as to whether promoting VBDM unwittingly lends 1. Hal M. Lewis, “Making Leaders: legitimacy to parallel processes oc- How the American Jewish Commu- curring in American society that have nity Prepares Its Lay Leaders,” Journal serious negative implications. of Jewish Communal Service, volume We want to influence people and 80:2-3, Summer/Fall 2004. communities to live examined lives 2. Judith Plaskow, “Speaking of Sex: informed by the wisdom our tradition Authority and the Denominational offers. Teutsch’s article is a reminder of Documents,” in The Coming of Lilith: how seriously our movement takes the Essays on Feminism, Judaism, and Sexual challenge of helping Jews know and Ethics, 1972-2003 (New York: Beacon understand Jewish life and heritage. Press, 2005), 213 He also reminds us of the importance 3. Ibid., 214. of bringing an awareness of moral 4. Florence A Ruderman, “Prescription values into our lives, both for our own for Injustice,” The New York Times, edification and in order to enhance and September 1, 2005, A23. improve the world around us. 5. Adam Liptak, “On Moral Grounds, I hope that Teutsch’s discussion, and Some Judges Are Opting Out of this response, help to promote further Abortion Cases,” The New York Times, serious and sustained discussion that September 4, 2005, A21. will move us closer to the ideal of 6. Daniel Dennett, “Show Me the Sci- thoughtful and informed Jews working ence,” The New York Times, August 28, together to explore the place of values 2005, A11. in our lives, communities and decision making.

A Reply to Barbara Hirsh By David A. Teutsch

arbara Hirsh has written a per- Centrality of Knowledge ceptive response to my article; B we should all be so fortunate Among Jews for whom a rabbi is as to have critics whose observations not the final authority in Jewish mat- enhance our work! I am happy to say ters, having competence as Jewish that I agree with most of what she has to decision makers is critically important. say. I will focus below on some aspects Of course that competence rests upon of the important issues she raises. their Jewish educations and experience.

Dr. David A. Teutsch is the Director of the Center for Jewish Ethics and Myra and Louis Wiener Professor of Contemporary Jewish Civilization at the Reconstructionist Rabbinical College.

110 • Fall 2005 The Reconstructionist That is why adult Jewish education is so and young congregations must some- important. It is a painful fact that most times start without any at all. Given that liberal, adult Jews have neither the level situation, educating leaders is a matter of Jewish education or of Jewish experi- of considerable urgency. It should be an ence to make well-grounded decisions. important aspect of every congregation’s What is more, some of those Jews are programming. Some of that training, proud to make their decisions without such as teaching basic Jewish vocabulary, such grounding. values and practice, should be open to As important as that grounding is for the whole congregation, while other individuals, it is yet more important for parts that deal specifically with leader- Jewish communal leaders. Without it, ship skills might best be restricted to they either must lean heavily on Jewish those willing to make a commitment to experts (which they rarely do well) or congregational leadership roles. make decisions that are not Jewishly These leadership skills should in- anchored. Having Jewishly knowledge- clude the obvious, like how to manage able leaders is particularly important projects, do supervision and mentor, for Jewish congregations, which serve create decision-making processes, and as the Jewish communities and Jewish deal with conflict. But they also need acculturating organizations for their to include learning about such issues members. For legitimate ideological as how to manage and develop an reasons liberal congregations do not organizational culture, the theory of give their rabbis the authority to uni- not-for-profit organizations, and mis- laterally decide Jewish congregational sion-driven planning. policy, so their officers, board members If the two kinds of training — Jewish and in some cases committee members education and leadership skills — are must take responsibility for those deci- both present but are not integrated, the sions and their grounding in Judaism leaders will still not be prepared for the VBDM is not a substitute for lead- challenges they face. Jewish communal ers with appropriate Jewish knowledge leadership requires the integration of and motivation. It may help to provide leadership skills with Jewish knowl- guidance for them so that they use edge and attitudes, and that does not their knowledge and experience well. happen naturally. I recently designed And it may provide a basis for provid- a program called “Acharai” [“Follow ing some of the Jewish education that Me”] for the Baltimore Jewish com- they need. But it cannot substitute for munity that uniquely integrates the two those prerequisites to competent Jewish kinds of learning over the course of its leadership. sixty hours of study. While sixty hours represents a major commitment — two Leadership Skills full days plus twelve four-hour sessions — it seems to me to be barely enough to Most Jewish communities do not cover the basics, yet most congregations have a sufficient supply of such leaders, have no formal leadership training pro-

The Reconstructionist Fall 2005 • 111 grams beyond brief orientation sessions. come out of Jewish tradition, and that Absent training, we are overly dependent is as it should be. Some values, such as on the luck of who is present when it is democracy, pluralism, inclusion and time to make decisions. egalitarianism, have been added to Reconstructionist Judaism after care- Mixed Results ful thought. But the conflicts among values, and the grounds on which we Values-based decision making re- de-emphasize certain inherited values quires training to do it well. Ms. Hirsh with which we are not comfortable, suggests that we need to do empirical deserves careful consideration. That research to find out how it is actually should entail open discussion among functioning. As the primary proponent movement-wide leaders, as well as of VBDM, I can say based on extensive within Reconstructionist congregations anecdotal evidence that the results are — and there is far too little of that. very mixed. Not surprisingly, given VBDM is not a substitute for serious what I have said above, those who need thinking; it is meant to be a vehicle that to lead VBDM often do not have suf- helps to promote it. ficient training. Several lay leaders who One of the dangers is that we will ma- have called me for help were not even nipulate VBDM processes to reinforce aware that VBDM is a carefully designed our current behaviors and attitudes. It multi-step process that requires input is true, as Hirsh points out, that belief other than the opinions of decision mak- and practice are highly interactive, with ers. Without training that explores how each reinforcing the other. If that occurs to get input from Jewish tradition and in a thoughtless way, VBDM becomes from social science as a part of the pro- a sham. The point of VBDM, which cess, the results will not be better than is designed to pull in facts and insights voting in what amounts to a popularity that have the capacity to change both contest among conflicting views. beliefs and practices, is to open the Once we have good basic training individual and group to considering in place in Reconstructionist congre- deeply how it ought to proceed, making gations, we will be ready for empirical changes where appropriate. When that research that shows how we are doing, deep consideration does not occur, then and points the way to improvement. As VBDM fails. yet we are far from that point. VBDM is not appropriate for mak- ing decisions that do not have a sub- Source of Values stantial moral component. VBDM will not help in making purely tactical deci- Hirsh raises the issue of where our sions, and it cannot help with purely values come from, and how we decide aesthetic ones. Nor is it useful without which values to affirm. This is a compli- sufficient time and energy being given cated question, and it deserves careful to the process. It will not work in such thought. For the most part our values situations, and communal leaders need

112 • Fall 2005 The Reconstructionist other methods for such occasions. But but everywhere that their leaders have I remain optimistic that when it is used seen a reason and a method for doing appropriately in matters deserving of so. The advantage of VBDM is that it substantial and careful exploration, allows us to explicate more adequately VBDM can be a highly valuable tool. the nature of our conflicts. When there are clear choices between religious ori- The Public Square entations — rather than, for example, one religious group claiming that it One concern that Hirsh raises is has exclusive claim to “family values” about the public American dialogue — we will all be better off. Choosing regarding values. In truth such a not to enter the values debate simply dialogue has gone on throughout the means abandoning the field to those entire history of this country, although with whom we have conflicts. it has been called by different names at Hirsh suggests that we need sus- different times. Religious groups have tained discussion of all these issues. I always attempted to influence public heartily agree. policy not only in the United States

The Reconstructionist Fall 2005 • 113 Going for Broke The Jewish 1960s, An American Sourcebook edited by Michael E. Staub (Brandeis University, 2004), 371 + xxviii pages

Reviewed by Lawrence Bush

“In the 1960s, apartheid was member of the “Woodstock Nation.” driven out of America. Legal segrega- My sadness wells up from the fact tion — Jim Crow — ended. . . . We of his suicide within days of that Van- ended the idea that you can send a derbilt University speech — by which million soldiers ten thousand miles time, the conservative “counterrevolu- away to fight in a war that people tion” was well on its way to reversing do not support. We ended the idea “the big battles that were won” in the that women are second-class citizens. sixties. The U.S. invasions of Grenada . . . The big battles that were won in (1983) and Panama (1989) had begun that period of civil war and strife you to restore the U.S. military’s sense cannot reverse. of impunity. Yuppies had replaced “We were young, we were reckless, Yippies as a generational symbol. arrogant, silly, headstrong — and we Fundamentalist Christian ministers were right. I regret nothing.” were leading a far-reaching backlash —Abbie Hoffman, April, 1989 against women’s liberation and the Vanderbilt University legitimation of non-heterosexual orientation. White flight from public henever I see the poster schools — including a major exodus with these words on the by Jews — was resegregating a barely W living room wall in the desegregated educational system. The home of my dear friend, Teddy — a War on Drugs was throwing billions middle-aged ex-hippie, like most of of dollars into ineffectual policies and my dear friends — I feel both richly thousands of people into prison — and affirmed and deeply saddened. The af- was frightening the baby-boom genera- firmation comes from the rallying spirit tion into silence about their own drug of Abbie Hoffman’s words: The 1960s experiences. did bring enormous, liberatory changes The counterrevolution of the 1980s to America, and I have thanked my was a lot less successful within the mazel ever since that I came of age as a American Jewish community, however

Lawrence Bush edits Reconstructionism Today and Jewish Currents. His newest book, Waiting for God: The Spiritual Memoir of an Atheist, is scheduled for publication in Winter, 2006.

114 • Fall 2005 The Reconstructionist — and remains so, despite the hot-and- community of that time — rooted in heavy courtship of Jewish voters and the prophetic exhortations of Judaism, intellectuals by the neoconservative the pro-socialist history of the immi- movement. Yes, several Jewish organi- grant generation, and the perception of zations fell under the spell of neocon- American conservatism as “crackpot” servatism and often treated affirmative (and anti-Semitic) before the Gold- action as an offense against the Jews. water presidential campaign of 1964 Yes, Israel’s dependence on American — empowered its young activists to fol- military and political support led to low the path of conscience without fear splits or incoherence among Jewish of being ostracized. This was especially organizations on such issues as South so when it came to civil rights activism, African apartheid, the Nicaraguan con- which was a catalyst in the awakening tra war, nuclear power and more. Yes, of Jewish identity and Jewish radical- it took until 1985 for the Conservative ism for the rest of the decade. Reform movement to ordain a woman as a rab- Judaism’s veteran social-action leader, bi, and until the 1990s for the Reform Albert Vorspan — represented here by movement to ordain openly gay men three essays — noted in a 1962 piece and lesbians. Still, despite a hot-and- from the Jewish Frontier that heavy courtship by the conservative the Freedom Rides touched the movement, American Jews and most of Jewish community in a deep and their organizations remain tenaciously special way . . . By and large, left-of-center on many of the pressing Northern Jews responded with issues of our day. high enthusiasm to the Freedom Michael E. Staub’s well-stocked Rides and to Jewish participation anthology, The Jewish 1960s, indicates in them. Some of the congrega- why. tions lavished honors and tributes upon the rabbis who took the Activism as a Jewish Calling Freedom Rides. . . . Some of the congregations raised funds to cover Staub’s book reprints seventy-three bail and bond. . . . Many Jewish brief essays that range across the groups invited Freedom Riders to civil rights struggle, the Vietnam peace address them; a few Freedom Rid- movement, the campaign for Soviet ers spoke in Northern synagogues Jewish rights, the feminist explosion from the pulpit (19). in Jewish life, the sexual revolution and more. While the right-wing Meir Kah- In a 1963 article in The Reconstruc- ane and latter-day conservatives such as tionist, Holocaust theologian Rabbi Lucy Dawidowicz and Marie Syrkin are Richard L. Rubeinstein wrote about included, most of the voices here are left a contingent of nineteen rabbis who or leftish, as befits “the ’60s.” left a Rabbinical Assembly convention Consistently, we see how the well- to meet the Rev. Martin Luther King, entrenched liberalism of the Jewish Jr. in Birmingham, Alabama and felt

The Reconstructionist Fall 2005 • 115 entitled to stress “in all our contacts Rabbi Balfour Brickner responded to . . . that we came as representatives of President Richard Nixon’s attempt to almost 800 Conservative rabbis who neutralize Jewish opposition to the serve over 1,500,000 congregants” (23). Vietnam War by “subtly suggesting Also writing in The Reconstruction- that [American support for Israel] ist (1962), Betty Altschuler thought might erode if American Jews continue about “the women of Israel who left vigorously to oppose the war.” Brickner Egypt and went into the desert, trust- declared that ing their men, but still fearful for the safety of their children” as she rides the American Jewish community with her daughter from Chicago to . . . will end up in a bind . . . if it Albany, Georgia on a civil rights “prayer gives up its right to be independent pilgrimage” (14). — to be critical, if need be, of its own government, of Israel, of it- Leadership Role of Rabbis self. It will find itself discredited by the other American communities A second impediment to the coun- with which it must work and un- terrevolution that shines through The heeded by its government, which Jewish 1960s is the leadership role of will look on it as merely a group progressive rabbis, and rabbis-to-be, in of special pleaders whose loyalties stirring Jews to engage with Jewishness if not allegiances are subject to as an insurgent identity. Speaking for question (162-163). the American Jewish Congress at the 1963 March on Washington, Rabbi Rabbi Arthur Lelyveld, a bloodied Joachim Prinz evoked Judaism and veteran of the civil rights struggles, the Jewish experience as wellsprings of wrote in a 1966 Congress Bi-Weekly conscience: article of “the imperatives of the Jewish heritage . . . in relation to Vietnam,” Our ancient history began with which he named as “fairness,” “truth,” slavery and the yearning for free- “freedom to dissent,” and “the con- dom. During the Middle Ages tinuing search for peace” (146). And my people lived for a thousand the ever-independent Rabbi Arthur years in the ghettos of Europe. Hertzberg, in a 1964 Jewish Frontier Our modern history begins with article, argued that “the Jew cannot a proclamation of emancipation. settle down in freedom to be himself, It is for these reasons that it is not ‘just like everybody else.’ When in his merely sympathy and compassion own inner consciousness he begins to for the black people of America approach a real feeling of at-homeness that motivates us. It is . . . a sense within the larger society, what remains of complete identification and of his Jewish identity is too little and to solidarity . . . (90) personalized to sustain a community” In a 1970 Christian Century article, (44).

116 • Fall 2005 The Reconstructionist Positive Impact of Feminism and Halacha . . . the problem is how to attain some justice and some growing The third stumbling block to the room for the Jewish woman if one is conservative counterrevolution was the committed to remaining within Hala- change-making role of women within cha” (331). Jewish life, beginning in the 1960s. In In many of the book’s essays, we rec- his introduction to the chapter, “Jewish ognize the self-correcting or moderating Women and Feminism,” Staub notes influence of Judaism and Jewish iden- that despite the hypothetical arguments tity upon the radicals of the community made during that time against Jewish — an influence that kept the “Jewish feminism — that it might reduce the 1960s” from getting out of control Jewish fertility rate, drive men away and imploding the way the “American from synagogue involvement and 1960s” did. The hard-to-define terms weaken the Jewish family — the “wide- of Jewish identity (religion, philosophy, spread revitalization of Judaism that did ethnic group, civilization?), along with take place after the 1960s was due in its many internal contradictions (Zion-

no small part to the success of — not ist or internationalist? Hutspedike. radi- the resistance to — a Jewish women’s cal or vulnerable minority member?), movement” (318). seemed to protect Jewishly-identified Thus the “Brooklyn Bridge Collec- Jews of the 1960s from some of the tive,” in a 1971 article in their “un- sectarian excesses of the day. derground” journal, identified Jewish women’s oppression with the oppres- Nuanced Political Stands sion of the Jews: “What has gone down and continues to come down on Jewish Bill Novak, for example, in a 1970 men on the outside has affected us on article in the CCAR Journal, described the inside” (326). After excoriating sex- how the “New Left, at one point the ism and urging Jewish women to “let only hope for a political morality in Jewish men fall on their own asses,” this country, sold [Jews] out by its they promised that Jewish women’s pointless acceptance of the ‘good-guy- self-definition will positively “change bad-guy’ dualism in the Middle East” life for all Jews” (327). Similarly, Paula (283). Brickner, writing in Sh’ma in Hyman, in a 1972 piece in Conserva- 1970, agreed with “those radical Jewish tive Judaism, assured readers that “the youths who talk about the necessity of challenge of feminism, if answered Israel’s recognizing the Palestinians,” and not dismissed as the whining of a but emphasizes that “they are wrong few misguided malcontents, can only when they identify the militant Pales- strengthen Judaism” (336), while Ra- tinians as true revolutionaries and thus chel Adler, in a 1971 article in Davka, much to be admired” (187). In her expressed concern that while women’s Reconstructionist civil rights memoir, oppression “can quickly be rectified if Betty Alschuler admitted to “bring- one steps outside of Jewish tradition ing with me my own fear of the dark,

The Reconstructionist Fall 2005 • 117 the unconscious melancholy shadows shaping the spirituality of numerous which attach themselves to dark people Jews who have played a creative role in whether we will it or not. . . . I go to a shaping contemporary American Jew- Holy War to fight my segregated self” ish religious culture.2 I was surprised by (12-13). These complex reflections Michael Staub’s omission of such classic suggest nuanced political stands, which pieces as Rabbi Arthur Green’s pseud- are less vulnerable than doctrinaire onymous article about LSD and Jewish self-righteousness to being libeled and mysticism in Response (Winter, 1968) caricatured by the political right. or Rabbi Zalman Schachter-Shalomi’s The Jewish 1960s nevertheless has August, 1996 meditation on LSD in a its share of outrage and outrageous- Commentary symposium on the state ness. A brief transcript from the 1969 of American Jewry. “Chicago Seven” conspiracy Trial shows the amazing irreverence with which Going for Broke Abbie Hoffman, Jerry Rubin and their attorneys and co-conspirators disrupted Among the book’s most paradig- Judge Julius Hoffman’s courtroom. matic representations of the spirit of Aviva Cantor Zuckoff’s 1971 article the 1960s are several excerpts from from Rat magazine is a rant full of the first Jewish Catalog (1973), includ- generalizations about Jewish oppression ing Arthur Waskow’s “How to Bring in “Amerika” that both thrill and chill Mashiah.” Waskow suggested a series the heart. Martha Shelley in Brooklyn of outlandish yet practical actions — all Bridge (1971) says that “the function rooted in Jewish texts — to speed our of a homosexual is to make you uneasy redemption. These include bringing a . . . We will never go straight until you minyan to West Point, along with ten go gay” (308). She wonders whether swords and “a small forge.” love is “possible between heterosexu- als; or is it all a case of women posing Put the small forge in the main as nymphs, earthmothers, sex-objects, entrance, start it glowing, and what have-you; and men writing the beat the swords into something poetry of romantic illusions to these like a digging tool. Dig holes for walking stereotypes . . . ” (308). ten trees, and plant the trees in But where is the rock and roll the roadway. Meanwhile, sing “Lo soundtrack of the 1960s? Staub does yisah goy . . .” not include a single piece about Bobby Waskow also aims at the reinvigora- Zimmerman, Simon and Garfunkel, tion of Judaism: Lou Reed or influential Jewish song- writers like Lieber and Stoller or Carol . . . Forget about all the things King. It is also curious that the pervasive you mustn’t do on Shabbat, and drug culture of the 1960s is missing. I instead think of all the things you have suggested that psychedelic drugs would most like to do on Shab- played a catalytic role in awakening or bat (and forever). Do them. Read

118 • Fall 2005 The Reconstructionist Torah with some friends and talk Hoffman’s words, to “go for broke”: about it; walk on grass barefoot; Jews . . . have to make a big choice look very carefully at a flower very quickly in life whether to go without picking it; give somebody for the money or to go for broke. something precious and beautiful Wiseguys who go around saying without asking him to pay you; things like ‘Workers of the world give love. Since it’s not enough to unite’ or . . . ‘E=mc2’ obviously do this alone . . . pick out a few choose to go for broke. It’s the Jews on the street, tell them it’s greatest Jewish tradition.”3 Shabbat, and dance a horah with them (or the kazatsky, if you’re into Yiddish). 1. Poster published by the Abbie Hoffman Foundation. In its fervent and crude blending of 2. See my “Drugs and Jewish Spirituality: 1960s flower power and ancient Jew- That Was Then, This Is Now” in Best Jewish ish text, Waskow’s piece captures the Writing 2003 (San Francisco: Josey-Bass, essential feelings of the ’60s — a time 2003). when naïve idealism became a source of 3. Abbie Hoffman, Soon To Be a Major inspired possibility, and people became Motion Picture (New York: G.P. Putnam’s crazy and committed enough, in Abbie Sons, 1980).

The Reconstructionist Fall 2005 • 119 Time for a Paradigm Shift in Jewish Thought

Judaism, Physics and God: Searching for Sacred Metaphors in a Post-Einstein World by Rabbi David W. Nelson (Vermont, Jewish Lights Publishing, 2005), 300 pages

Reviewed by George Driesen

ive years ago in this journal, I ics, chaos theory, relativity and string urged Reconstructionists to take theory. Second, he introduces and ex- the lead in integrating science plains his views of the role of metaphor F 1 into our religious life and thought. in both science and Judaism. Finally, he The challenge largely fell on deaf suggests how and why new scientific ears. Although the Reconstructionist metaphors could be integrated into Rabbinical College offered an elective traditional Jewish life. course in the spring of 2004 entitled, “Between Religion and Social Science,” Clear Explanations and Congregation Adat Shalom in Bethesda, Maryland has established an It takes a writer of considerable skill Institute on Science and Judaism, Re- and knowledge to succeed in any one constructionists are not in the forefront of these efforts. Nelson’s avoidance of of this emerging and important field of technical jargon, plus his direct, con- religious studies. versational tone and remarkable gift Now comes Reform Rabbi David W. for explaining difficult concepts clearly, Nelson, in a thoroughly readable and enable him to accomplish all three of immensely thoughtful book, laying them, all the while interspersing his out the field of science and religion, narrative with apt gems from rabbinic and boldly confronting the formidable literature. The book is so engaging challenge it presents. Nelson under- that I found myself reading it the way takes three seemingly daunting tasks. I would a good adventure story, only First, he provides the reader with a reluctantly breaking for meals, so eager basic introduction to key discoveries was I to see what Nelson would pull out and theories that have revolutionized of his creative hat next. physics and cosmology: the beginnings Nelson starts with us, what he calls of the universe, quantum mechan- “[the] normal people,” who “are Juda-

George Driesen is Adjunct Rabbi at Adat Shalom Reconstructionist Congregation in Bethesda, Maryland and Adjunct Professor at the Washington Theological Union.

120 • Fall 2005 The Reconstructionist ism,” and insists that we must be served gogues, the explicit and implicit world by our religious life — a perspective view of every prayer in the regular that sounds quite Reconstructionist. liturgy ignores where it does not contra- He then explains that we need religion dict our understanding of the universe in order to see the grand patterns that and of God’s role in it. As a result, as give meaning to life. And that, Nelson we struggle to teach our congregants, insists, is not possible without introduc- our youngsters and those seeking to ing the exciting discoveries of contem- return to Judaism the structure, music, porary science because, truth to tell, and text of the prayer service, even the most of us accept scientific discoveries most gifted teachers breathe a sigh of as the most reliable guides to reality that relief if no one challenges them about we have. A religious perspective and a its content. Learning enough Hebrew religious life that pretend otherwise will and melodies to participate is such a be neither convincing nor compelling formidable obstacle for many that there for us or our descendants. is little opportunity to wrestle with the words. If we do face the music, we often Weaving Science and Religion end up admitting that our liturgical texts are not to be taken literally; they Surely the challenge of weaving the are metaphors.2 But that’s not a very world of science into our religious life satisfactory solution. As Shakespeare is one of the most daunting and im- put it, “words without thoughts do not portant facing the Jewish people today. to heaven go.” The dissonance between We Jews held onto the worldview and what we believe and what we pray is so the theology that we inherited from great that at times it makes our eyes roll, the rabbinic and medieval periods for and probably contributes to the absence a very long time, partly because we of so many Jews (including synagogue were insulated by outside oppression members) when the remnant gathers and inner cohesion from the larger, to pray. The imagery of God in Jewish now global, revolution in thought. But liturgy often seems at odds with the way now in Israel, Europe and the Americas, we view the rest of the world. most Jews, including religiously affili- ated Jews, gladly accept the dominant Use of Metaphor thinking of the empirically based sci- ences. Sure, many of us pray for health, Nelson suggests that the use of meta- but our first line of defense when we phor is a major tool in reducing this dis- are sick or badly injured is scientifically sonance. He points out that we cannot based medicine. People do not turn to capture God’s essence in words or in rabbis for cure, and no rabbi or other images (which is in some respects pro- healer who is not altogether foolish hibited anyway), so that however we de- would suggest that a patient not take scribe, allude to, or philosophize about her medicine. God, we are forced to use metaphors Equally important, in most syna- that convey only a part of the whole.

The Reconstructionist Fall 2005 • 121 Our ancestors’ metaphors don’t serve and that integrate their amazingly us well because they are drawn from a precise observations are metaphors, thought world we no longer inhabit. because they capture only what experi- Nelson suggests that by understanding ments have shown, and that necessarily ancient texts as reflecting the intuitions is a part, not the whole of reality. of our ancestors in the context of their time, we may find that many of their Triumph of Science felt responses to the cosmos and human life are similar to ours. Metaphors or not, for most well- Nelson takes the metaphor idea one educated Jews, the images and relation- step further by insisting that, inevitably, ships that modern science produces are the non-scientist’s understanding of the as close as humans can come to truth. universe that scientists encounter is it- Before the dawn of empirical science, self metaphorical. He’s right, of course. people speculated, and their specula- Harvard astronomer George Field used tions were rarely connected to careful to shock his listeners by insisting that he observation. No longer; we pasteurize really could not explain astronomy and milk, rather than attempting to exor- astrophysics because the audience did cise the demons that produce cowpox; not understand mathematics, which is we administer antibiotics, rather than the language of those fields. Rather, he offering incantations. A religious life would try to convey an understanding that is molded in the form of that of the cosmos by proposing analogies, “other world” either leads people astray many of them graphic, others verbal. (witness the stem cell flap) or, though The audience would not really under- quaint, seems irrelevant. Immersing stand what he was talking about, but oneself in antiquated ideas is fine for would get some glimmer. antiquarians, but not for busy, savvy In my experience, that is what hap- people trying to integrate their lives and pens when good science writers try to their understanding of reality — which explain scientific discoveries and theo- is what religion is all about. ries to lay people. Often, these writers Nelson’s book is a treasure trove. reach a consensus about what image He has mined key scientific theories to use to describe the significance of for metaphors and the feelings they a mathematical formula that fits the evoke, and then related them to clas- phenomena. The most familiar is the sical Jewish sources. For example, he expanding balloon with galaxies on lists the characteristics of the “Big its surface that is used to convey what Bang” (uniqueness, immense power Einstein meant when he said that space and tremendous creativity) and notes is expanding, carrying the whole uni- that these are among the associations verse with it, hence the ever-widening that “[his] Jewish mind” makes to God. distances among galaxies. Nelson goes The “Big Bang” is thus “a valuable, if further. He posits that even the math- incomplete and imperfect metaphor ematical theories that scientists develop for God.”

122 • Fall 2005 The Reconstructionist In his final chapter, Nelson con- All this is heady stuff, and should fronts frankly the problem we face in be required reading, certainly for Re- understanding God in biblical terms, constructionist Jews. Happily, not because we can no longer believe only has Nelson discussed science and that the universe, including our own philosophy in understandable terms, destinies within it, is manipulated but he has brought a wealth of classi- by a personal God who acts in some cal Jewish learning into the discussion. respects as would a super-empowered What he has not done, and therefore human. Everything we observe — from what is open to us, is to confront the quantum weirdness and evolution to nuts and bolts, write the prayers and the limbic system, the relativity of time poetry and create the rituals that will and the finite limit of velocities in our effect the integration he has urged and universe — points in a different direc- prophesied. tion. Nelson ends up rejecting the idea That’s no criticism; Nelson has taken that we can explain what we mean by a first giant step. He has thereby made God, and says we must be content with a profound contribution to the future accepting our capacity to intuit some of progressive Judaism by grasping Presence beyond ourselves. He finds the nettle of the scientific/empirical support for his ultimate musings in the revolution and bending its numerous mystical traditions that recent decades revelations into a form that, though it have revived. will reshape Judaism, will enable it to make us feel at home once again in the Transforming Religion “newly visioned firmament.”3

Finally, Nelson is something of a prophet. He predicts that over the next 1. George B. Driesen, “Embracing Science: several hundred years, we Jews will A Reconstructionist Vision for the Twenty- First Century,” The Reconstructionist 64:2, adopt scientific metaphors and that as 67-76 we do, Jewish religious life will undergo 2. See George B. Driesen, “How God Gets a transformation as radical as the one in the Way of Praying,” Moment, October, that followed the inevitable demise of 1990. animal sacrifice after the destruction of 3. Mordecai M. Kaplan, “God the Life of the second Temple. Nelson believes we Nature,” Sabbath Prayer Book (New York: will do that because we must, lest we Jewish Reconstructionist Foundation, fade away into irrelevance. 1945) 383-391.

The Reconstructionist Fall 2005 • 123 Jewish Roots of the American Soul

Jews and the American Soul: Human Nature in the Twentieth Century by Andrew R. Heinze (Princeton: Princeton University Press, 2004), 438 pages

Reviewed by Rebecca T. Alpert

ndrew Heinze has written a cluding Sigmund Freud, Alfred Adler, thoughtful, provocative and Hugo Munsterberg, Joseph Jastrow, A expansive work about the Franz Boas, Kurt Lewin, Viktor Frankl, Jewish contribution to the American Erik Erikson, Abraham Maslow, Joyce understanding of human nature in Brothers and Ann Landers — were Jew- the 20th century. Heinze, professor ish by heritage, but were not writing on of American History and director of standard Jewish themes, or from what the Swig Judaic Studies Program at is traditionally understood as a Jewish the University of San Francisco, sets perspective. out to marshal evidence that Jewish as Others Heinze includes, such as well as Protestant traditions are sources Joshua Loth Liebman, Martin Buber, of American concepts of the soul. By Elie Wiesel, Harold Kushner, Mordecai drawing attention to the many Jewish Kaplan, and academicians, psychiatrists, philoso- Abraham Twerski certainly were. But phers and rabbis who have made rich Heinze makes it clear that a Jewish per- contributions to the development of spective “will be found not only among the therapeutic culture in America, those who are immersed in Judaism or Heinze adds a new dimension to our Yiddishkeit” (3) but also “comes out understanding of this aspect of Ameri- of a clearly identifiable Jewish context” can intellectual history. (4). By broadening the concept of what constitutes a Jewish perspective, Heinze Jews and Jewishness has given us the opportunity to reflect on how individuals who identify cul- Heinze achieves his goal by illus- turally but not religiously as Jews have trating the role individual Jews played nonetheless made vital contributions to in the process, although many critics American Jewish life and thought. have not been persuaded that he has demonstrated the “Jewishness” of all Influence of Mussar the Jews he focuses on in this study. Many of his main protagonists — in- Heinze shows how these individuals,

Dr. Rebecca T. Alpert is Associate Professor of Religion and Women’s Studies at Temple University.

124 • Fall 2005 The Reconstructionist while not identified with Judaism, were how the mussar-based ethical reflection developing themes and concepts that became an important part of the way in were based on Jewish roots. He locates which the psychological perspectives of the source of the Jewish contribution Freud and Adler could be adapted and of these figures to American thought popularized for American use. predominantly in the tradition of mus- Of all the American Jewish thinkers sar literature, the rational- ethical writ- and practitioners who were translat- ings of medieval and modern European ing these insights, Rabbi Joshua Loth Jewry, and in the mussar movement Liebman, author of the best selling that encouraged pietistic ethical prac- book Peace of Mind, stands out. Heinze tice and reflection on human nature. rescues Liebman’s work from the genre The role of mussar in Jewish life is of self-help literature and restores him often overlooked, but Heinze suggests to his rightful place as a sophisticated that it provided the philosophical basis thinker. Liebman’s message of comfort for making connections among ethical in post-World War II America was not behavior, understandings of human based on the shallow idea of positive nature and psychological insight that thinking, but rather on a combination are central both to American and Jewish of Kaplanian theology, Freudian psy- attitudes towards the soul. chology and the mussar-based notion Perhaps the most illuminating chap- that happiness is predicated on the hard ter is the one in which Heinze discusses work of deep psychological and ethical a little known and early connection be- reflection. Heinze achieves similar goals tween mussar and American thought: a in analyzing Abraham Twerski’s writ- translation of Benjamin Franklin’s prac- ings on addiction and Harold Kushner’s tical ethics into Yiddish so that it could writings on theodicy, showing how each become part of mussar literature. The also translated sophisticated concepts particular American strand of ethical and ideas into accessible and popular self-reflection and self-improvement to formats. which Franklin was a leading contribu- tor mirrored American concerns with Absence of Women “the pursuit of happiness,” and was a key factor in how Jewish philosophi- The only group to whom Heinze cal ideas could be translated into the fails to do justice is the women. He American context. includes one chapter about Joyce Brothers, Gertrude Berg, Ayn Rand Translating, Adapting and Betty Friedan. While they were and Popularizing contemporaries in the 1950s, it makes no sense to group them together, as they Although Heinze never refers to the have little in common intellectually. many Jewish thinkers he writes about as And with the exception of Berg (who is a translator, that was the role that most a great example of popularizing Jewish of them in fact played. Heinze shows insights about human behavior) none

The Reconstructionist Fall 2005 • 125 of them fit into the overall argument and Judith Plaskow, and not only Heinze is making. Rand and Friedan in a separate chapter on women but are writing about other subjects. While throughout the book. Brothers fits into the genre, her ideas Despite that objection, Heinze has on marriage and adultery, as Heinze made an important contribution to points out, are decidedly “unJewish,” broadening our perspective on what even according to his broad working counts as Jewish thought, and has definition. I would have liked to have helped to clarify the significant role seen other women religious thinkers that Jews and Jewish ideas have played included, such as Tehilla Lichtenstein in American intellectual history.

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