Activism for progressive Judaism: Can we do better?

During the latter half of 2008, The World Union for Progressive Judaism (WUPJ) lent its support to two important online petitions (e-petitions) on behalf of member unions. In both cases, the response from progressive Jews worldwide was less than rousing.

In the first case, the Israel Movement for Progressive Judaism (IMPJ) attempted to gather signatures to support seeking official recognition and a state salary for Rabbi Miri Gold, of Kibbutz Gezer in Israel. This is a potentially ground-breaking case, as a positive outcome would set the precedent for official recognition of progressive rabbis across Israel, and hopefully lead to an improved status for progressive Judaism there.

In the second, the South African Union for Progressive Judaism (SAUPJ) is attempting to gain access to the King David Jewish day schools network for Netzer, the Reform youth movement. The King David schools should be a resource for the entire SA Jewish community, but have instead been hijacked by the Orthodox majority there.

Progressive Judaism claims to be the largest stream within Judaism worldwide (with 1.7 million adherents). Progressive Jews are presumably largely computer literate, and have in the past overwhelmingly supported initiatives on behalf of anything from Climate Change action to the genocide in Darfur. Despite these factors, however, only 3,500 signatures had been gathered by end-November 2008 for the IMPJ e-petition (against a target of at least 10,000). In the case of the SAUPJ initiative, only 538 signatures (against a target of 500) have been added to date. In order to be truly effective, the first needs to be supported by tens, if not hundreds of thousand of signatories, while the second would have carried far more weight if endorsed by thousands rather than hundreds.

These results are disappointing, to say the least; perhaps even shockingly so. What went wrong with these two initiatives, and how can we ensure that future efforts receive the support they deserve from progressive Jews worldwide? To my mind, there are two factors to be addressed:

Attitude

I think we’re seeing an example of the barber’s children going with hair uncut. Progressive Jews have simply adopted so many causes, that there’s no drive or energy left for something closer to home. Charity doesn’t have to begin at home, but it should also not be neglected.

Not neglecting our own issues is doubly important in the case of those relating to Israel. I believe that progressive Judaism will always be taken less than seriously and will always find itself in a defensive posture, until it receives official recognition and equality in the Jewish State.

We need to take the approach that “an injury to one is an injury to all”, and simply not accept second-class citizenship or a lesser status for progressive Judaism anywhere in the world, but particularly not in Israel.

Approach

To ensure an effective response to issues such as the two above, the initiative still needs to begin with a union (e.g. IMPJ, SAUPJ or URJ), but should then be adopted and coordinated by the WUPJ.

The issue and call to action (e.g. an e-petition) should be communicated to all progressive Jews worldwide, either by the WUPJ, the union, the congregation, or a combination of all three. The issue (including links to the appropriate online petition, donation page, etc.) should also be communicated through the official websites, blogs and e-newsletters of all these bodies. Members should also be encouraged to forward the material to their own “e-brigades” (something we all have).

We should also try to standardise on a single online petition site for all WUPJ-backed petitions, preferably one that allows us to create a dedicated area for all related petitions.  Someone adding their name to one petition could thereby be made aware of others of interest to progressive Jews.

Issues relating to privacy policies, etc., should be addressed by all progressive unions worldwide before the next such initiative, to ensure that no union is unable to support a petition due to privacy or related concerns (this seems to have been a problem regarding URJ support for the IMPJ e-petition).

Such a combined “bottom-up” and “top-down” approach should prove more effective in both reaching and motivating the widest possible audience when these initiatives are undertaken in future.

In conclusion, progressive Judaism is facing many challenges, opportunities and threats worldwide. Where armchair activist tools such as electronic or online petitions can help us to meet those challenges, the WUPJ and all its member unions and congregations should present a united front and a coordinated approach.

Altneuland: The Haredisation of Jewish Education in SA

Cafe Birkenreis: Stand Up for Reform Judaism in Israel!

Cafe Birkenreis: Netzer effectively banned at King David Schools

Israeli Congregational Rabbi Seeks Further Support For State Recognition

(An earlier draft of this post was published on the Reform Judaism blog.)

Book review: Whose Torah?

Whose Torah?: A Concise Guide to Progressive Judaism (Whose Religion? Series)

At just over 150 pages, this slim volume really is the “concise guide to progressive Judaism” it claims to be.

As progressive Jews, we are often made to feel that the social justice issues and values we champion are not a part of Judaism itself; not something Jews should be concerning themselves with. Instead, we are led to believe that these are simply democratic, liberal, secular or Western values that have been adopted en masse by assimilated Jews as an alternative to Judaism. Judaism, so we are told, is about piety, ritual, observance and Torah study, as well as identity and survival, but certainly not about justice. It deals with our relationship to God, not our relationship to one another, to humanity as a whole and to the planet that sustains all life.

It is therefore inspirational to read a book that convincingly asserts that these issues (concern with issues around sexuality, gender, race, war, poverty and the environment) do actually go to the heart of what Judaism is all about, far more so than do the minutiae of ritual observance.

As a teenager growing up in the affluent northern suburbs of Johannesburg during the 70s, the genteel anti-Semitism I encountered resulted in my being heavily influenced by the late Rabbi Meir Kahane, founder of the JDL. In Kahane’s view, there was (is?) only one authentic Judaism; the Judaism of Orthodoxy (even ultra-Orthodoxy). Reading “Whose Torah?” has played an crucial role in helping me to at last shake off the mental and psychological shackles of that worldview, and finally accept that there is no one true Judaism, but multiple Judaisms. It also helped me to realise that concern for social justice is part of our legacy to the Western World, not something we picked up along the way.

My quibbles? The issue of the Black anti-Semitism that went hand-in-hand with Jewish involvement in Civil Rights was not discussed. As regards Israel and the Middle East, there is little recognition that the Palestinians are a party to the conflict, not its innocent victims. One side cannot simply “declare peace”, nor did I get a sense of how human rights can be safeguarded in the middle of a civil war. (And sometimes, even when we act justly, we can still receive a slap in the face in return.)

The “Whose Religion?” series would benefit from a companion volume that focuses more on the theology and rituals that should be core to progressive Judaism in the 21st Century, i.e. what are the bedrock beliefs we should grapple with, and how should they be reflected in our customs, traditions and rituals? Or perhaps such a companion volume already exists?

My grateful thanks to Thaler Pekar for providing my “review copy” of this significant work, which now has a permanent place in my nightstand.

For an aspiring writer, having readers such as Thaler makes it all worthwhile.

(This review was originally posted to Goodreads.)

Judaism: No more lifetime membership

The retroactive annulment of Orthodox conversions was – until 2 or 3 years ago – almost unheard of. Given the high profile cases we’ve seen in the last few years, however, I think one can say safely say that this trend will become increasingly significant as the ultra-Orthodox (Haredim) strengthen their grip on the Orthodox world.

The latest case involves Yossi Fackenheim, adopted son of Emil Fackenheim OBM, a prominent philosopher and (Reform) theologian. (Please see the links below for details of the case.)

There’s no doubt in my mind that these annulments are contrary to the letter and spirit of Halacha. From the point of view of their impact on the victims (and converts in general), the practice is beyond contempt and should be rejected due to the hurt and suffering it causes.

Apart from disgust, what can one get out of this? A number of things:

Those in the Diaspora: If you’re a convert, or you have any concerns whatsoever regarding your “Jewish status”, stay well away from these guys! You’re not going to get the answer you were hoping for. Stop giving them a power they don’t have, don’t deserve and will continue to abuse. You’re going to get hurt here!

Those in Israel: Your options are far more limited, given that Orthodoxy is the “official” form of Judaism there, and is increasingly dominated by those in black. Avoid dealings with the religious hierarchy as far as possible, fight hard for your rights, get help from bodies such as IRAC in need, and vote for any party that promises to end the unholy alliance between the State and Orthodoxy.

The leaders of progressive Judaism (ABO, or Anything but Orthodoxy): Orthodoxy no longer has the answers. It no longer even understands the questions. Stop deferring to Orthodoxy on this or any other issue; it is no longer the Gold Standard of Judaism. Condemn this practice forthrightly and point out the options to anyone considering conversion to Judaism, or undergoing any other change to their personal status. Most importantly, ensure that your congregations understand the importance of the status of progressive Judaism in Israel, and suggest concrete steps they can take to change matters.

The Haredim are happy with a contracting Jewish population, provided it adheres to their standard of observance. Many of us, however, are not happy with such a scenario, and believe there is room for all of us – in all our diversity - within the tents of Jacob. The ultra-Orthodox strain of Judaism is steadily driving away many from within (and on the fringes of) Judaism and the Jewish people, because too few voices are challenging its unjustified claim to speak for Judaism as a whole. We need more voices to speak out and affirm that there are manifold ways of being Jewish, and that not all of them (shock, horror) have to involve formal religion or observance. (Also, more importantly, that observance doesn’t need to be measured by the yardstick of Orthodoxy.)

Get out of the swamp and dive into the Jewish sea. The water’s great!

Links/Reading/Resources:

FailedMessiah.com: Israel Rabbinic Court Voids Conversion Of Emil Fackenheim's Adopted Son

Rabbinical Court Rules Emil Fackenheim’s Son is not a Jew

Conversion to Judaism: Halakha, Hashkafa, and Historic Challenge

Related posts:

Altneuland: Needed: A Big Tent approach to worldwide Jewish education

Altneuland: The conversion debacle: good or bad for Judaism?