RMPS - Int2/Higher - World Religions - Judaism - Education Scotland

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THE MEANS Attitudes of Reform and Orthodox Judaism Originating in Germany in the early nineteenth century, Reform Judaism is currently the largest Progressive (see section 1, p4) Jewish group in the UK and is the second largest movement in British Jewry with a national presence. It has its own synagogues and prayer book, and Beth Din. Although recognised by Progressive authorities, the ordination of Reform rabbis is not recognised by Orthodox authorities. Reform and other non-Orthodox movements are larger in size than Orthodox Judaism worldwide. Reform Judaism’s shared beliefs with traditional Orthodox Judaism include recognition that the Torah is the foundation for Jewish belief, that human beings are created in the image of God and that Shabbat is a day of rest that is different from the rest of the week. While it views the Torah as being inspired by God, it considers that it was written down by humans according to their understanding of God’s will. In doing so, it views these man-made interpretations as being open to challenge and revision, and subject to being outdated in parts. Reform Judaism distinguishes between parts of Judaism that are unique and have eternal significance from those that are temporary and relative. The former include: • the principle of Shabbat as a holy day that is different from other weekdays • the covenant with God • the moral and spiritual demands • the pursuit of justice • the sanctity of life • the coming of the Messianic Age. The latter include: • dropping the laws of Shabbat (see section 2, p15) that are considered stifling to the delight or spirit of Shabbat • permitting the blowing of the shofar when Rosh Hashanah falls on Shabbat • observing the major fast days only, namely Yom Kippur and Tishah b’Av 3 • rejecting certain roles of the Messiah as regressive, e.g. the restoration of sacrifices • not subscribing to the 613 commandments. 70 3 Of the four fasts in the year, Yom Kippur and Tishah b’Av are the only full-day fasts that begin at sunset and end at nightfall on the following day. RMPS: WORLD RELIGIONS – JUDAISM (INT 2, H) © Learning and Teaching Scotland
THE MEANS Theoretically, the term halachah could refer to Reform and Orthodox legal practices but halachah is historically and commonly understood as being according to Orthodox interpretation. In this sense, Reform Judaism is regarded as non-halachic as it does not accept the theory, methodology or practice of Orthodox interpretations of Judaism. Even where observances are the same, Reform Jews may practise them for reasons that are not in accordance with halachah, e.g. Reform Jews who walk to synagogue on Shabbat may do so out of a preference to walk rather than not wishing to break one of the melachot (see section 2, p15). The Reform approach takes account of halachah alongside other criteria, such as present-day knowledge and the demands of changing circumstances, in formulating its conclusions. Orthodoxy regards the written and oral laws as having equal importance and still binding on Jews today. Reform Judaism does not accept the written and oral laws as binding. The Reform movement’s vision of Judaism is one that appeals to contemporary Jews and may be perceived as more responsive to modern needs than Orthodoxy. It neither views itself to be superior or inferior to Orthodoxy. It considers itself a valid expression and brand of Judaism today. One principle of Reform Judaism is that equality of men and women includes the full rights of women to participate in all religious activities which include the synagogue services. Women are thus allowed to carry the Sefer Torah, to read from the Torah, to lead the prayers, to wear a kipah (see section 4, pp38 and 39), tallit and tefillin, and to be included in a minyan. Reform synagogues do not have a balcony or division between men and women as in Orthodox synagogues, and men and women can sit together. The Bat Mitzvah ceremony takes the same form as a Bar Mitzvah (see section 7, pp80 and 81). Women can become rabbis and serve as ministers to Reform congregations. These practices are seen in the context of the natural rights of women which were denied to previous generations and are not to be found in Orthodox synagogues. Reference Romain, Jonathan (1991) Faith and Practice: A Guide to Reform Judaism Today. Published by Reform Synagogues of Great Britain RMPS: WORLD RELIGIONS – JUDAISM (INT 2, H) 71 © Learning and Teaching Scotland
Page 1 and 2:
Religious, Moral and Philosophical
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CONTENTS Introduction 1 Section 1:
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INTRODUCTION Using these support ma
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SECTION 1 JUDAISM - AN OVERVIEW The
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JUDAISM - AN OVERVIEW that commemor
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SECTION 2 What does it mean to be h
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The concept and image of God THE HU
Page 15 and 16:
THE HUMAN CONDITION He had already
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Creation THE HUMAN CONDITION Jews b
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Shabbat THE HUMAN CONDITION God res
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THE HUMAN CONDITION of the Torah, c
Page 23 and 24: Suggestions for further reading and
Page 25 and 26: THE HUMAN CONDITION Yet, even in ju
Page 27 and 28: SECTION 3 Yetzer Harah and Yetzer T
Page 29 and 30: THE CAUSE OF THE HUMAN CONDITION Su
Page 31 and 32: Suffering is at times inexplicable
Page 33 and 34: SECTION 4 THE GOALS The meaning of
Page 35 and 36: THE GOALS The Shema is the most imp
Page 37 and 38: THE GOALS The meaning of obedience
Page 39 and 40: THE GOALS Activity 17 1. Give the r
Page 43 and 44: Activity 18 1. Read the Ten Command
Page 47 and 48: THE GOALS rest is commentary. Go an
Page 49 and 50: The importance of repentance Repent
Page 51 and 52: Rosh Hashanah THE GOALS Rosh Hashan
Page 53 and 54: Source THE GOALS For the sin that w
Page 55 and 56: 3. Rosh Hashanah and Yom Kippur are
Page 57 and 58: SECTION 5 The concept of the Messia
Page 59 and 60: Olam ha-Bah THE FINAL AIM OF EXISTE
Page 61 and 62: THE FINAL AIM OF EXISTENCE Genesis
Page 63 and 64: SECTION 6 The Torah THE MEANS Torah
Page 65 and 66: THE MEANS The prophetic writings al
Page 67 and 68: The Ten Commandments THE MEANS The
Page 69 and 70: Activity 26 THE MEANS (a) Categoris
Page 71 and 72: THE MEANS fifth century these were
Page 73: A page from the Talmud (see Activit
Page 77 and 78: SECTION 7 Moral and social responsi
Page 79 and 80: THE PRACTICES THAT HELP ACHIEVE THE
Page 83 and 84: Rites of passage and education Brit
Page 89 and 90: APPENDIX Glossary APPENDIX Amidah:
Page 91 and 92: APPENDIX Tanakh: the term for the H
Page 93 and 94: Useful addresses J E Levingstone (f
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RMPS - Int2/Higher - World Religions - Judaism - Education Scotland

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