present demands. Rabbinical analysis of the Halacha most important development was the nature of the in die light of contemporary needs should be the next participants. In the past, the main movers of the ser- step in achieving for Jewish women the status needed vice were those who were new to the Orthodox com- to utilize their potential for the sake of the perpetua- munity; those who were rudely surprised to find that tion of , as well as for the self-actualization of although in the secular world they might be con- the modern Jewish woman. Underlying the two sidered equal to men, it was different with respect to courses of action is the knowledge that a new genera- religious and ritual observance. This year, however, don of girls are receiving the Jewish education which a substantial number of those who fought for, ran, will make their full admittance into Judaism an ac- and participated in the service were women from cepted fact. Orthodox homes with yeshiva backgrounds. More- over, a number of the participants were older women, Eleanor Finkelstein with many years of membership in and service to the Brooklyn, New York Orthodox community, but who, for the first time, were actors and not merely observers in a ritual ser- Hakafot are just the beginning for orthodox women vice. Indeed, many, although unfortunately not all, It was indeed gratifying that die battle die JTS wo- of the married women's husbands, with similar tra- men fought for hakafot on had a posi- ditional backgrounds, gave their active and whole- tive result. Considering, however, the Conservative hearted support to this effort. movement's imprimatur on mixed seating, aliyot for The importance cf the participation of these women women, and counting women in a minyan, one begins is not highlighted to disparage the participation of to wonder what all the shouting was about up on others. For any woman to join was an act of con- 123rd Street. science and courage that must be respected and ap- The shouting about fifty blocks downtown was more plauded. However, the participation of long-time tra- understandable. There, in the environs and under the ditional women demonstrates that the women's auspices of Lincoln Square Synagogue, a modern movement in Judaism is developing a broader base, Orthodox congregation on the West side, there was and is encompassing many who had always been another women's Simchat Torah service with hakafot. taught, both at home and in school, that a woman's The reality of this service was die result of a number place was to look but not touch. Where once these of battles fought on past Simchat Torahs, as well as women hesitated, now they led the davening; where lengthy discussions and negotiations with the — once they thought they were satisfied to sit behind a those men opposing the service would not meet with mechitza and watch, now they danced with the die women and men advocating its existence — which Torah; where once they said it was not for them, now began early in the year, in an attempt to work out the they realized that if it was not for them, it could ground rules. Compromises concerning location, never be for their daughters. publicity, timing and content of the service were The batde is not over in the Orthodox community made, with the women giving in more than their or even at Lincoln Square. Strong opposition still re- share. Yet considering the strength and the status of mains, and hard fights are still ahead to maintain even the opposition, both within and without the Lincoln die status quo, not to mention the need to move for- Square community, as well as the silence in die ward. Yet the success of this year's service, and the Orthodox tradition regarding such services, the fact dedication of its participants bode well for improve- that more than 100 women prayed, sang, danced and ments in die future — a future, one hopes, of equality learned torah together in a service run by and for in Jewish life for all Jews. them, most be considered a success — a success, that is, if it is looked at not as a final result, but as a be- Joseph and Sharon Kaplan ginning to a heightened sense of identity and self- New York City esteem, as well as a more active participation by wo- men in religions, Kturgical, community, and torah- learmng life. An evening with the messianics Long-time traditional women are working for change Steven J. Mason Perhaps die most significant aspect of this event, however, was nat that it became a reality, or that One my girlfriend and I decided to visit the money was donated to women's causes; rather, the local enclave of the Messianic Jews here in Cincinnati.

13 I went with all sorts of pre-conceived notions; reciting ported a salary cut in his job, tithed heavily to the the Bircat Ha-Minim (blessing against sectarians) with synagogue, but stated that somehow his bankroll had extra fervor next time I would ever daven a tradi- actually increased in the process! tional Amidah, or possibly immersing myself in the Following the testimonials, Reverend Chernoff of- waters of the local mikva to purify myself of this fered the invocation for divine healing as well as a idolatry. prayer for the State of . All of this culminated They quickly melte.d when we entered the "syna- with Kabbalat Gerim, a request for new converts. gogue" — at least that was what they called it. The My girlfriend and I looked at each other — we knew hall was rather small with a seating capacity of about what he meant. Nobody was accepting Jesus that eighty people. There was no Ark, only a table with a night. speaker's stand on it. Off to our right a trio of guitar- Joel got up again and led more Israeli-Messianic songs ists were tuning up. On our seats we found the "Mes- with the help of his guitarists. This round of singing sianic Songbook" with a curious little envelope for ended with a poly phonal chanting of Psalm 150, tithing purposes. An Israeli flag hung on the front wall. which reminded me of the new davening techniques of the Westwood Free Minyan of Los Angeles. It People soon ambled in. They were mostly young sounded very beautiful and moving. people, the average age being 25-35. Some were high schoolers, others in undergraduate school at the Uni- Then the highlight of the evening — the Word. Rev. versity of Cincinnati, while several others were Ph.D. Chernoff preached from Genesis 18 (that week the candidates, with even a lawyer mixed in. I also Torah portion was from Leviticus.) He tried to show noticed a sprinkling of middle-aged couples. Practi- that God was incarnate in one of the angels that cally everyone was wearing either a Mogen Dovid or a spoke to Abraham. His style was similar to any funda- Mezzuzah; even the few Blacks and the more Gentile- mentalist preacher replete with shouting, pulpit- looking people were ostentatiously displaying these rapping, homey humor, etc. The service closed with symbols. "Shalom Haverim". The place filled quickly to near-capacity. Joel, a Why can't reform jews have ruach, too? Ph.D. candidate in analytical chemistry at the Univer- Reminiscing over the experience, I found myself im- sity of Cincinnati, led the opening singing. By this pressed with several things. I sensed joy on the faces time, the guitarists had finished tuning, and with help of the individuals in the room. Not only this, but a from a few tambourines, accompanied the congrega- deep spirit of friendship and fellowship (Jesus not tion in some Israeli-flavored songs culminating with withstanding) among the entire congregation. Upon the Shema and Borechu. Next, Reverend Chernoff, speaking with individuals, I found them to be very in broken Hebrew, recited the Kiddush b 'Shem Ha- sincere people with a strong faith in their God as they Mashiach (kiddush in the name of the Messiah, i.e., perceived Him. Jesus). (All of their prayers seemed to contain that Reflecting more deeply, I began to question the main- sort of phrase.) The lighting of the Shabbat candles stream and classical Reform worship service. To me followed, also recited in broken and mispronounced and countless other Reform Jews it is sterile and Hebrew by an elderly woman. meaningless. The old Union Prayer Book is filled with The lights came back on (they were dimmed for an over-abundance of trite and inane statements that Kiddush) and Joel started doing his thing again. More portray it to be a collection of trivial poetry at best, singing and hand-clapping. A few uninhibited mem- and a dangerous misconception of Reform Judaism bers started dancing, and to our surprise most of the at worst. congregation eventually joined them. After ten or It has often been brought to my attention that fifteen minutes this subsided. meaningful symbolism is the answer in stemming the Fundamentalist fervor, jesus, and prayers for israel alienation of Reform Jews. How can a congregant feel Now the most interesting part happened. It was that Kiddush is meaningful if it is done vicariously "testimonial time." Members of the group stood and for him on the pulpit? I feel that symbolism needs to told what the Lord had done for them in the past have a rational basis for it to be meaningful, but to week, with a visceral response of Baruch Ha-Shem have a truly religious experience I have no doubt in (Praised be God) from the congregation. The most my mind that the proper emotional climate must be interesting tale was that of a young man who re- set. From the evening with our Messianic brethren (?)

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it was shown to me how this emotional climate could have called to me to become one with them in Spirit. be produced. Would it be so bad if our Reform con- Here follows the letter. gregations could receive a bit of ruach (spirit)? Dear Diane and George, Your recent appeals to me to join you in the love of Not very jewish, still not a christian Jesus both honored and saddened me. I was honored to be the object of your unselfish love and concern Abraham Blinderman for my unbaptized soul and since I regard your wish for me to worship with you in Christ as a pure mani- Some time ago, I asked my freshman composition festation of your hopes for the regeneration of my class to write their last theme of the semester on soul, I am saddened that I cannot make you realize 'Three Wishes for the New Year." Among the varied your aspirations. Your well-written papers lie on the aspirations of my 140 students were the common- desk of my study as I ponder what to say to you that j place hopes for wealth, power, long life, happy is forthright and sensible. My eyes glance through the | families, contentment, and world peace. Two of my window and I see the festive, multi-hued Christmas students, Diane and George, included me in their lights blinking and nodding on my neighbors' homes. , wishes. My hand trembled as I read Diane's paper Inside, sparkling trees delight the young and old alike. which began, "I love you dearly, Dr. Blinderman," There is warmth and good cheer evident throughout but my fleeting fears of a confession of profane love the street. But I feel frightfully isolated — a member were happily dispelled when I read on that our love of a remnant race regarded as pariahs by many of our was to be a shared love in Christ and his gospel. host nations. Divorced from my ancient traditions, 1 George, too, loved me in Jesus and prayed that I surrounded on all sides by evidences of my isolation, would soon share this love in common with all be- and reminded incessantly of the tragedies of my lievers. people in Christian lands for almost 2,000 years, I sometimes feel blunt urgings to become a nominal I was moved by the obvious love and innocence in Christian to spare my family the apparent inevitabil- their professions of love for me. Feeling that I owed ity of persecution and the possibility of massacre. My them a response, I composed an apology for my in- vestigial ties to Judaism and my historical awareness ability to accept their invitation to love them in Christ of the crimes inflicted upon Jews by Christians — and forwarded my epistle to them the next semester. and by Christians upon Christians — have thus far de- I hope that they have accepted my denial of their terred me from accepting any one of the Christian most fervent wish in the same loving spirit that they sects as a substitute for my ethical eclecticism. I know, Diane and George, that you would not want me to follow Christ for expediency.

There are more appropriate targets for your message Since you would not have me join you in Christ be- cause I am lonely, fearful, or self-seeking, and since I have not felt the call to follow him on your terms, I shall stay outside the fold. Loneliness, fear, and avarice are poor grounds for conversion, although fear resides among Jews even in this country that guaran- tees constitutional equality to citizens of all faiths. A young cousin of mine, an intelligent mother of six lovely children, is fearful that another holocaust is imminent. She speaks to me of growing hates that she senses in the world, in our country, and even in her own community. She senses the soot of the cremator- iums in the atmosphere and seriously contemplates conversion. Are her fears unjustified? I don't think so. Today's newspaper brings word of a petition signed by 1,500 Sometimes I think it makes no difference whom I Long Islanders to place the name of a professed Nazi voted for. on the ballot for a local office. The candidate is 15