273:) backed off further from the ideas contained in the Pittsburgh platform. The Union's 1937 Columbus Platform included a more nuanced endorsement of Zionism, noting "In all lands where our people live, they assume and seek to share loyally the full duties and responsibilities of citizenship and to create seats of Jewish knowledge and religion. In the rehabilitation of Palestine, the land hallowed by memories and hopes, we behold the promise of renewed life for many of our brethren. We affirm the obligation of all Jewry to aid in its upbuilding as a Jewish homeland by endeavoring to make it not only a haven of refuge for the oppressed but also a center of Jewish culture and spiritual life." This major re-statement of the "Guiding Principles of Reform Judaism" was an acceptance of the massive demographic shift caused by recent waves of eastern European Jewish immigrants attracted to Zionism, as well as influential pro-Zionist Reform rabbis like
60:, and in every mode, source or book of revelation held sacred in any religious system the consciousness of the indwelling of God in man. We hold that Judaism presents the highest conception of the God-idea as taught in our Holy Scriptures and developed and spiritualized by the Jewish teachers, in accordance with the moral and philosophical progress of their respective ages. We maintain that Judaism preserved and defended midst continual struggles and trials and under enforced isolation, this God-idea as the central religious truth for the human race.
316:". The perspective noted the trends that had occurred within Reform Jewish thought with respect to the religion, its people and religious practice, their movement from degradation to sovereignty, their relationship and obligations to Israel, as well as Israel's obligations to Jews of the Diaspora, and redemption. The Union's new 1999 "Statement of Principles for Reform Judaism", also called the
312:", adopted in San Francisco, and marking the centenaries of the founding of the Union of American Hebrew Congregations and the Hebrew Union College-Jewish Institute of Religion. Marking the 100th anniversary of political Zionism in 1997, the CCAR dealt specifically for the first time with issues related to Zionism in its “Reform Judaism & Zionism: A Centenary Platform”, also known as the "
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providential mission, to aid in the spreading of monotheistic and moral truth. We acknowledge that the spirit of broad humanity of our age is our ally in the fulfillment of our mission, and therefore we extend the hand of fellowship to all who cooperate with us in the establishment of the reign of truth and righteousness among men.
297:. Prominent Reform rabbis who were more integrationist, unwilling to abandon the principle that Jews should live as free and equal citizens in the United States and other countries around the world, and who rejected the idea in 1942 of a religiously segregated Jewish army to fight alongside the Allies, formed the
181:
and that the rule was absolute and all-embracing. There could be no question of drawing distinctions between greater and lesser matters, between greater and lesser precepts and injunctions. Innovation, whatever its form and context, was unacceptable." For mainstream orthodox Jews, the codification of
71:
We hold that all such Mosaic and rabbinical laws as regulate diet, priestly purity, and dress originated in ages and under the influence of ideas entirely foreign to our present mental and spiritual state. They fail to impress the modern Jew with a spirit of priestly holiness; their observance in our
87:
In full accordance with the spirit of the Mosaic legislation, which strives to regulate the relations between rich and poor, we deem it our duty to participate in the great task of modern times, to solve, on the basis of justice and righteousness, the problems presented by the contrasts and evils of
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in the form that maintained that Jews were "in exile" anywhere except in what is now Israel and should all move to Israel as soon as possible; that version of
Zionism was viewed as completely inapplicable to American Jews because they were at home in America and to other communities of Jews in free
67:
We recognize in the Mosaic legislation a system of training the Jewish people for its mission during its national life in
Palestine, and today we accept as binding only its moral laws, and maintain only such ceremonies as elevate and sanctify our lives, but reject all such as are not adapted to the
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We recognize, in the modern era of universal culture of heart and intellect, the approaching of the realization of Israel's great
Messianic hope for the establishment of the kingdom of truth, justice, and peace among all men. We consider ourselves no longer a nation, but a religious community, and
63:
We recognize in the Bible the record of the consecration of the Jewish people to its mission as the priest of the one God, and value it as the most potent instrument of religious and moral instruction. We hold that the modern discoveries of scientific researches in the domain of nature and history
42:
founded four years after its release, and several rabbis who remained associated with Reform in its wake attempted to distance themselves from it, the platform exerted great influence over the movement in the next fifty years, and still influences some Reform Jews who hold classicist views to this
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We reassert the doctrine of
Judaism that the soul is immortal, grounding the belief on the divine nature of human spirit, which forever finds bliss in righteousness and misery in wickedness. We reject as ideas not rooted in Judaism, the beliefs both in bodily resurrection and in Gehenna and Eden
162:
The form of
Judaism practiced by Reform Jews contrasted radically with the traditional and historic practices of Lithuanian, Hasidic, Sephardic, and Mizrahi Jews. Traditional Jewish leaders teach and practice a Judaism celebrating historic practices including specific gender roles in prayer and
79:
We recognize in
Judaism a progressive religion, ever striving to be in accord with the postulates of reason. We are convinced of the utmost necessity of preserving the historical identity with our great past. Christianity and Islam, being daughter religions of Judaism, we appreciate their
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ritual, embracing distinct Jewish clothing styles and customs, using Hebrew in religious services, speaking Jewish languages (Yiddish, Ladino, Judeo-Arabaic), and minimizing social fraternalization with non-Jews. Among the most vocal advocates for Jewish life and practice was
320:, again noted the trends that had occurred within Reform Jewish and codified these with respect to religious practice and the modern state of Israel. The 1999 platform called for "renewed attention" to "sacred obligations," of which it mentioned the observance of holidays and
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The
Pittsburgh Platform helped shape the future of American Reform Judaism by calling for American Jews to not focus on traditional customs and practices but instead on ethical living (rather than custom and ritual) and to engage in acts of
64:
are not antagonistic to the doctrines of
Judaism, the Bible reflecting the primitive ideas of its own age, and at times clothing its conception of divine Providence and Justice dealing with men in miraculous narratives.
268:
The non-Zionist ideas of the
Pittsburgh Platform remained (and remain) controversial within the Reform movement, particularly for those who supported the movement. Every successive major platform of the UAHC (now the
127:'s existence, and recognized a universal desire in all religions to experience "the indwelling of God in man." In this vein, the Pittsburgh Platform also calls for a recognition of the inherent worth of
120:, or the observance of Jewish dietary laws. These ritual laws were seen as detracting from Jewish life in the modern era by placing undue emphasis on ritual, rather than ethical considerations.
350:(the Biblical Israel), included in on-going debates regarding conceptions of Zionism. Reform Judaism still holds that Halacha is not binding, and has since embraced other concepts like
229:
Rather than resolving the issues of religion and Jewish nationalism it addressed, the adoption of the
Pittsburgh Platform only intensified the debate within American Judaism about how
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as taught by the prophets of the Hebrew Bible. Today this principle, among others, is maintained by the Reform Movement through their commitment to what is sometimes called
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therefore expect neither a return to Palestine, nor a sacrificial worship under the sons of Aaron, nor the restoration of any of the laws concerning the Jewish state.
114:. It explicitly calls for a rejection of those laws which have a ritual, rather than moral, basis. An example of a ritual rejected by the Pittsburgh Platform is
175:. The cornerstone of his position is that "modification of any kind and in any degree of what had long been established could not fail to be incompatible with
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245:, who advocated a compromise approach to Halacha in the belief that it would better maintain Jewish continuity. Morais and his supporters (including Rabbis
192:, is the "ultimate criterion" by which orthodox practice is measured. For the Reformers, this position was seen as contributing to stagnation in Judaism.
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The most important principles of Judaism as practiced by the largest Jewish denomination in the United States were laid out in eight concise paragraphs:
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338:(emigration to Israel) for the first time, and notes differences within both the country Israel and Reform Judaism concerning the relationship of
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The principles of the Platform are often evoked by organisations espousing a "classical" approach to Reform Judaism, like the
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that called for Jews to adopt a modern approach to the practice of their faith. While it was never formally adopted by the
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In 1976, nearly thirty years after the establishment of Israel, the recognition of Jewish "peoplehood" was noted by the
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This founding document of what has come to be called "Classical Reform" ideology was the culmination of a meeting of
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should be viewed. By openly disavowing those concepts, the leading Reformers alienated more moderate reformers like
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642:: Reform Judaism made its mark here: Historical marker unveiled on North Side to celebrate 1885 Pittsburgh Platform
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that keep it in tension with the more traditional movements of Judaism, and in control of religious law in Israel.
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Central Conference of American Rabbis (ccarnet.org/rabbis-speak/platforms/declaration-principles/ (CCAR ed. 2014)
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movement in the late 1880s. Today, Conservative Judaism is the second largest Jewish denomination in America.
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within their pluralistic nations. For this reason, there was an explicit rejection of
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159:"the consecration of the Jewish people to its mission as the priest of the one God."
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There were many early leaders of the "Classical Reform" ideology, including Rabbi
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217:(who was instrumental in creating the institutions of Reform Judaism), and Rabbi
557:"Reform Judaism & Zionism: A Centenary Platform "The Miami Platform" - 1997"
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countries around the world. The platform seems to acknowledge the concept of
582:"A Statement of Principles for Reform Judaism, Adopted in Pittsburgh - 1999"
532:"Reform Judaism: A Centenary Perspective. Adopted in San Francisco – 1976"
491:"The Guiding Principles of Reform Judaism, "The Columbus Platform" - 1937"
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days is apt rather to obstruct than to further modern spiritual elevation.
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84:(Hell and Paradise) as abodes for everlasting punishment and reward.
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Response to Modernity: A History of the Reform Movement in Judaism
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132:
142:, the Pittsburgh Platform defines Jews in the modern world as a
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285:, the formation of the competing and "ardently Zionist"
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We recognize in every religion an attempt to grasp the
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213:(who presided over the Hebrew Union College), Rabbi
23:is a pivotal 1885 document in the history of the
171:(1762-1839), who led a prestigious seminary in
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654:A People Apart: The Jews in Europe 1789–1939
289:, and the recent sharp increase in European
742:Jewish anti-Zionism in the United States
102:rabbis from November 16–19, 1885 at the
68:views and habits of modern civilization.
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390:Reform Judaism: A Centenary Perspective
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306:Central Conference of American Rabbis
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363:Society for Classical Reform Judaism
88:the present organization of society.
182:Jewish law in the 16th century by
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344:(the modern state of Israel) and
332:language. The statement endorsed
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683:Text of the Pittsburgh Platform
16:1885 document in Reform Judaism
747:Reform Judaism in Pennsylvania
1:
644:. Retrieved October 11, 2007.
621:Wayne State University Press
359:American Council for Judaism
299:American Council for Judaism
261:, which would grow into the
206:(the healing of the world).
757:Platforms of Reform Judaism
468:, p. 116, footnote 24.
324:, prayer, and the study of
259:Jewish Theological Seminary
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687:Michael Berenbaum (2006),
293:brought on by the rise of
737:Classical Reform Judaism
637:Pitz, Marylynne (2007).
287:American Jewish Congress
271:Union for Reform Judaism
659:Oxford University Press
640:Pittsburgh Post-Gazette
385:New Pittsburgh Platform
318:New Pittsburgh Platform
699:Jewish Virtual Library
515:Religion: Jews v. Jews
257:, in establishing the
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752:History of Pittsburgh
310:Centenary Perspective
123:The platform affirms
694:Encyclopedia Judaica
762:Reform anti-Zionism
689:Pittsburgh Platform
352:patrilineal descent
263:Conservative Jewish
144:religious community
21:Pittsburgh Platform
444:, p. 157–158.
279:Abba Hillel Silver
167:, also called the
94:Historical context
611:Meyer, Michael A.
375:Columbus Platform
308:(CCAR) in their "
255:Solomon Schechter
235:Jewish peoplehood
219:David Woolf Marks
155:accepting in the
153:Jewish chosenness
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47:The Platform
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619:. Detroit:
203:Tikkun Olam
184:Joseph Caro
169:Hatam Sofer
165:Moshe Sofer
731:Categories
592:2010-05-01
567:2010-05-01
542:2010-05-01
501:2014-01-28
478:Meyer 1995
466:Vital 1999
454:Vital 1999
442:Meyer 1995
430:Vital 1999
409:Meyer 1995
396:References
283:Max Raisin
173:Bratislava
108:Pittsburgh
651:(1999).
613:(1995).
369:See also
328:and the
58:Infinite
25:American
721:Judaism
322:Shabbat
295:Fascism
239:Zionism
231:Halacha
178:halakha
148:Zionism
117:kashrut
32:Judaism
707:Portal
697:; via
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627:
335:aliyah
330:Hebrew
281:, and
237:, and
225:Legacy
140:nation
100:Reform
326:Torah
157:Bible
133:Islam
43:day.
663:ISBN
625:ISBN
519:Time
361:and
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19:The
125:God
106:in
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