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?

Getting more Jewish kids into day schools

The Jewish Exponent (serving the Jewish community of Greater Philadelphia) recently carried an article concerning a tuition reduction scheme being piloted at the local Perelman Jewish Day Schools. The initiative is spearheaded by venture capitalist David Magerman’s Kohelet Foundation. (I won’t get into the details of the tuition discounts, which are covered within Bryan Schwartzman’s article.)

Similar programs also exist in communities such as Cleveland, Massachusetts and Seattle.

The article mentioned a 2003 Boston survey indicating a strong interest in Jewish day schools amongst 18% of Jewish parents, but a reluctance to sacrifice academics or extra-curricular activities to send kids there. According to the article, the following factors are inhibiting a wider adoption of the day schools model by Jewish parents (as the parent of a child of school-going age, this list certainly resonates with me):

• Affordability (almost certainly the #1 issue)
• The quality of the secular education and extra-curricular activities
• Exposure to diversity
• General ambivalence towards Jewish identity

Is it possible to come up with a Jewish day schools model that will address all these factors, leading to much wider availability and adoption of this education option? I believe that it is feasible, provided that we redefine our community priorities and responsibilities when it comes to Jewish education.

What do I mean by this? The benefits of Jewish literacy accrue to the entire Jewish community over the lifetime of the individual and beyond. The costs of this literacy, however, are incurred almost entirely by the parents over the +/-12 years of schooling. These costs are in many cases incurred at a time when the parents are at their most stretched financially (young, growing family, study debt, early stages of career, etc.).

I’m therefore suggesting that if we want parents to send their children to Jewish day schools, the financial burden needs to be picked up by the entire community, not absorbed solely by the parents. In fact, provision of such an education to whoever wants it should be seen as one of the (if not THE) most important functions of the community; a cornerstone responsibility.

If not free, cost should certainly not be an inhibiting or prohibitive factor when it comes to Jewish day school education.

The quality of secular education and extra-curricular activities can be addressed by means of standards, monitoring and inspection at local, state or national levels to ensure a uniformly high standard. In addition, if education is given the priority it deserves by the community, the recruitment of qualified, experienced and dedicated staff becomes easier.

Exposure to diversity might be more difficult (but not impossible) to achieve. The issue of Jewish diversity must first be addressed. Day schools should offer a “Highest Common Factor” Jewish curriculum, focusing on Hebrew and Jewish culture, civilisation and history. Such a curriculum should find acceptance across almost the entire Jewish spectrum (apart from the Orthodox end of the scale), based on the premise that beliefs should be addressed in the home and the synagogue, not the classroom. Admission should be open to so-called sociological Jews (those with only one (either) Jewish parent), as well as to non-Jews agreeing to study the Jewish curriculum. Exposure to diversity in the wider sense could be achieved by a full and enthusiastic involvement in the local community, joint activities with other schools, and just plain effort.

The only issue that this community day schools initiative can’t address is that of the general ambivalence towards Jewish identity. I think most would agree that this is outside the scope of this project, although we would hope to raise a generation of graduates for whom this ambivalence is much less of a factor.

What about those who are not ready to commit to a fully-fledged Jewish day school education, but do want some exposure to their Jewish heritage? Why not leverage the investment and available resources by offering an after-hours Hebrew and Jewish studies program to those attending public or other private schools? Programs could be offered at both basic and advanced levels; the basic requiring a commitment of 1-2 afternoons a week, with the advanced requiring 3 or more. Adult education programs could be offered in a similar fashion.

Neither Judaism in the religious sense, nor a secular Jewish culture or civilisation can exist for long without a minimum level of Jewish literacy. As a people, we should be in a position to offer free, universal Jewish day school education to every Jewish child anywhere in the world. If we can’t get that right within the next generation or so, it puts a huge question mark over our commitment and the commitment of our community structures and institutions to Jewish survival and growth.

Related posts:

• Cafe Birkenreis: Israeli expatriates leading the way with day schools?
• Altneuland: The best investment in Jewish continuity
• Altneuland: The Haredisation of Jewish Education in SA
• Altneuland: Needed: A Big Tent approach to worldwide Jewish education
• Altneuland: Hebrew Charter Schools: Sit up and pay attention
• Cafe Birkenreis: Federal funding for Jewish day schools: The best of all possible worlds?

Netzer effectively banned at King David Schools

This article on the SAUPJ (SA Union for Progressive Judaism) website highlights the controversy surrounding what is effectively a ban against Netzer (the Reform youth group) activities at King David Schools (KDS) – the flagship schools of the SA Board of Jewish Education (SABJE) - in Gauteng.

My initial reaction? Disgusted but not surprised.

Due to a unique set of circumstances - and unlike elsewhere in the English-speaking world – Orthodoxy came to be exclusively identified with Judaism in SA. While Progressive Judaism and Reform Jews participated fully in Jewish life and institutions in SA, they did so provided that they “knew their place”, i.e. did not attempt to upset the status quo that regarded Orthodoxy as normative Judaism.

Rather than being content with this status quo, however, it appears that official Orthodoxy is doing everything it can to squeeze Progressive Judaism (and Reform Jews qua Reform Jews) out of Jewish institutional life. This is pretty much to be expected, and occurs wherever Orthodoxy tends to dominate Jewish public life (Israel being the prime example). It is also the opposite of what generally occurs in the Western Democracies, where cooperation and pluralism tend to prevail.

Perhaps it’s a good thing that matters have come to a head in this way, with the SAUPJ having now set up an online petition calling for Netzer’s access to KDS to be restored. To my mind, however, this still doesn’t go far enough.

I would actually like to see the Progressive community call on the SABJE to re-constitute all the Jewish day schools for which it is responsible (including KDS) as general community or pluralistic (rather than Orthodox) day schools. It should also withdraw support for schools that cater to only one part of the community (albeit currently the majority).

Failing this, the SABJE should be called on to reconstitute itself as the SABOE (SA Board of Orthodox Education) or SABHE (SA Board of Haredi Education), and a new, pluralist SABJE should then be established.

The Pluralist SABJE should call on all those within the Jewish community who espouse a pluralist approach to Judaism to withdraw all financial and other support from KDS, and establish a non-denominational Jewish day schools network, initially in Gauteng.

Support for such a network is likely to come not just from current KDS pupils, but also from those enrolled at secular and multi-cultural private schools such as Crawford and Eden, which currently perform the role that a non-denominational Jewish day schools network should be fulfilling. It is also likely that even students currently enrolled at government schools would be attracted to an open, pluralistic approach to Jewish education in SA.

One thing is clear, however: Things cannot be allowed to remain as they are. As I said in one of my previous pieces on this subject, “Jewish education is too important to be left in the hands of a cabal of Orthodox rabbis”.

The next institution to be tackled in the same manner is the SAJBoD (SA Jewish Board of Deputies), the SABJE’s silent partner in these shenanigans. The SAJBoD claims to speak on behalf of all of SA Jewry, but appears to do little to promote cooperation and tolerance between denominations in issues such as this.

Oh, and please don’t forget to sign the petition here, or join the Facebook group here.

Yesher Koach to The Movement for Quality Government in Israel

According this recent article in the Jerusalem Post:

The Movement for Quality Government … petitioned the High Court of Justice to order the government to stop subsidizing haredi elementary schools that are not recognized by the state and are not under its supervision.

… the Ministry of Education allocates each year more than NIS 170 million to haredi elementary schools, known as talmudei torah, which are not part of the recognized Independent education and Ma'ayan Hachinuch Hatorani haredi streams, even though there is no legal basis for the funding.

"If Israel is based on the rule of law, this situation cannot continue. Not only does it transfer millions of shekels of public money without a legal basis... [the state] transfers the funds to a private body which has no experience or training in supervising the spending of the funds and whose interests are not identical with the public interest," the petition says.

Recently, the Knesset passed a law obliging the state to allocate to yeshivot [haredi secondary schools similar in age group to state high schools] 60 percent of the funding that it grants state secular and religious schools, even though the yeshivot refuse to teach the core curriculum.

Anyone who cares about the future of a rational Judaism, the Jewish people and a secure and just Israel should applaud this move on the part of an organisation doing what the various arms of government itself should be, and are failing - in fact not even attempting - to do.

I firmly believe that not one shekel of public funds (or one dollar of donated funds) should be diverted to support schools that are not controlled and supervised by the education ministry. The fact that they exist should be enough, but they need to be paid for entirely by those who utilise them, not out of funds diverted (misappropriated might be a better word) from the treasury. The Israeli taxpayer should not be subject to this form of “double taxation” by being forced to pay for both a public and various private educational systems.

The same discipline and controls need to be applied to donations from abroad, etc., unless the funds have been specifically raised for the purpose of subsidising Haredi education, with the knowledge and permission of donors.

At the same time, however, the Jewish content of the state educational system needs to be reinforced in a pluralistic manner, that gives weight to other ways and interpretations of Judaism and Jewish culture.

There is a word for the redirecting of public funds to private purposes: that word is corruption. We all owe a debt of gratitude to The Movement for Quality Government in Israel for tackling this abuse head on. Show your support for what the MQG is attempting to do by joining (and contributing, if you are in a position to do so) here.

Technorati Tags: Corruption,Education,Movement for Quality Government

Stand Up for Reform Judaism in Israel!

The IRAC (Israel Religious Action Centre) of the Israeli Movement for Progressive Judaism has prepared a petition which will be sent to President Shimon Peres. The petition calls for the State of Israel to officially recognize Rabbi Miri Gold, who serves as the Rabbi of Birkat Shalom congregation in Kibbutz Gezer.

If you’ve no wish to read any further, please click here to be taken to the online petition. You can sign up for the interesting and informative weekly IRAC e-newsletter (The Pluralist) at the same time.

For those who want the complete story, here it is as per the official IRAC petition website. I think it’s important enough to be quoted in full:

Rabbi Miri Gold has served as the Rabbi of Birkat Shalom congregation in Kibbutz Gezer since her ordination as a Reform Rabbi by the Hebrew Union College in 1999. 16 other local rabbis serve the area of the Gezer regional council and receive a State salary. Rabbi Miri Gold, who serves the entire region, is not recognized by the State because she is a Reform rabbi. Out of the thousands of rabbis recognized by the State of Israel there is not a single Reform rabbi!

It is time for a change – it is time for recognition!

In 2005 The Israel Movement for Progressive Judaism filed an appeal with the Israeli Supreme Court through the Israel Religious Action Center (IRAC), demanding that Rabbi Miri Gold is recognized by the State. The court has ordered the State to present the criteria according to which rabbis are recognized. To this day the State has not replied. This fall we hope that the State will present an equal and just set of criteria, such that is accepted by the Supreme Court.

Recognition of Rabbi Miri Gold by the State of Israel means a true breakthrough, a precedent leading to the recognition of hundreds of rabbis from liberal streams in Judaism. Please join the struggle and sign this petition.

We, too, are Jewish. We, too, deserve Rabbis

A call for the State of Israel to officially recognize Rabbi Miri Gold

We the undersigned believe the time is long overdue for our nation to recognize that there is more than one way to practice Judaism and to acknowledge the value and importance of supporting spiritual leaders of all denominations to the stability and growth of our communities and our quality of life.

Whereas

1. Despite being the most popular and effective rabbi in the Gezer region, Rabbi Miri Gold is the only one who does not receive a salary from the State;
2. Rabbi Gold is denied equal status solely because she is female and Reform;
3. In 2005 Rabbi Gold, along with the Israel Religious Action Center, petitioned the Supreme Court for recognition, however the Court has repeatedly delayed making a decision.;
4. Though only 17% of Jews in Israel identify as Orthodox and 12% as traditional, Orthodox rabbis are the only ones recognized, and therefore, funded by the government.; and
5. The spiritual needs of 71% of Israelis are going unmet and even being denied, a form of brazen discrimination against liberal Jews.

Therefore - We urgently call on you to

1. Recognize immediately Miri Gold as an official rabbi of the Gezer Community and
2. Apply government funding to support the work of Rabbi Miri Gold and her peers, and to equally support all streams of Judaism in the spirit of Klal Yisrael, thereby fulfilling the religious pluralism and freedom that should be the hallmarks of the only Jewish and democratic state.

Even if you’ve never signed another online petition in your life, please sign this one!

IRAC - Petition

Impressions of Limmud South Africa 2008

It’s almost a week since Limmud SA’s 2008 all-day session on Sunday, 31 August. I don’t think I’ve digested the whole experience yet, but I just wanted to capture some comments and impressions before they dissipate in the heat of other priorities.

I haven’t seen any official statistics yet, but the event was well attended; I would venture to say very well attended. I’m guessing that 2007’s attendance figures (as well as the estimates for 2008) were exceeded by a comfortable margin. There was also a “vibe”, a “buzz”, something that wouldn’t show up in the numbers.

In a previous post, I discussed the SA Orthodox rabbinate’s decision to boycott Limmud. I experienced Limmud as a festival, a celebration of Jewish culture and learning, exploration and discovery. Quite frankly, I can’t see how they could have added value, while their disapproving presence would have just soured the event for many. I look forward to their absence from next year’s event as well. (The boycott was the subject of one of the sessions, but quite frankly I wasn’t that interested.)

The standard of the sessions was exceptionally high. I only attended one lecture that disappointed somewhat (no names, no pack drill). I came away with a whole lot of new insights, like Gershom Gorenberg’s observation about the “division of duties” between the observant and the secular, with the former attending to ritual while the latter have adopted social justice as their “observance”. Needless to say, I believe the latter is the authentic Jewish way…

Now we just need some sort of “virtual presence” mode, so we can attend all the sessions, instead of having to choose between them. (That’s a joke.)

There was also a marvelous full-day track for kids. Unfortunately we’d already made other arrangements for our daughter, because I know the activities would have been right up her street. We’ll know for next time.

Talking about next time, reminder to self: take along a backpack or day pack to hold all the usual conference stuff, and still have both hands free (when exploring the shuq, for instance).

The event was run entirely by volunteers and was, to my mind, extremely well organized. I have no criticisms to make; just a couple of suggestions for the future that I hope to pass onto them for next year:

The ecological footprint of the event was probably relatively small. One thing I did notice, though (at both the refreshment stations and the cafeteria), was “genuine” garbage, leftover food and the plastic crockery/cutlery disappearing into the same garbage bags. If there was any intention of recycling, this would obviously make it a whole lot more difficult and unpleasant. I would suggest setting up (assisted?) stations where delegates can scrape leftovers into one receptacle and drop recyclables into another.

The final programme distributed on registration included times, speakers, subjects, rooms, etc., but just not the “track”, e.g. Art & Culture, Spirituality, Torah. This was only included in the Conference 2008 Handbook. Please could we have the track on the programme as well? Perhaps also include a version or release number on the programme, so delegates can ensure they’re referring to the latest.

One of the spinoffs of Limmud for me is that I’ve resolved to attend at least two Jewish cultural or educational events each month. They’re out there, usually free, usually of a high standard. You just have to make the effort to attend.

Kol Hakavod to everyone involved in either organizing or sponsoring this event. May it go from strength to strength in South Africa. We really need the break from the drabness, dourness and sameness that is increasingly characterizing Jewish society here.

p.s. I’ve sometimes wondered whether I’m imagining it, but this time I took careful note: Jews will stop anywhere, anytime and have a conversation! On the stairs, in a doorway, in the middle of passage, you name it. Fortunately we all managed to get to our destinations eventually…

Technorati Tags: Boycott Limmud, Jewish cultural educational events, Jewish pluralism, Limmud SA 2008, Limmud South Africa 2008, SA Jewish society, SA Orthodox rabbinate

Reform rabbis ordained in Holland for the first time

According to this recent JTA Breaking News item,

Reform [Liberal] rabbis were ordained in Holland for the first time.

The Robert A. Levisson Institute ordained its first five graduates Wednesday at the Spanish and Portuguese Synagogue of the Liberal Jewish Congregation in The Hague.

…The new rabbis are all Holland residents who took part in the five-year, part-time rabbinical program while continuing in other careers.

Lilienthal … told JTA his dream was to encourage people from Holland who wished to pursue rabbinical studies but could not afford to do so abroad.

There are some 40,000 Jews in Holland today, and about 4,000 are members of Reform congregations, Lilienthal said.

As someone who believes that the progressive streams of Judaism are our best hope for salvaging something from Judaism for the benefit of Jews and humanity as a whole, I was very pleased to see that one more community is beginning to embrace Reform to some degree.

That these graduates took part in a “five-year, part-time rabbinical program while continuing in other careers” impresses me even more, and tells us something about the character of those who took part.

Should this additional load really be necessary, however? Shouldn’t the progressive community globally take more of an interest in the education and training of rabbinical candidates everywhere in the world? Doesn’t the progressive community command the resources to be able to provide full-time training of rabbinical candidates (in the language of the target community), preferably without burdening the students with massive study loans?

Perhaps the WUPJ should be granted a more generous budget - subsidised by its wealthier member communities (countries) – in order to sponsor programs to develop and support fledgling communities or, as in this case, fledgling spiritual leadership cadres.

In a previous post, I expressed my shock and disappointment with those Reform Jews who support Chabad financially, despite all the accounts of Chabad delegitimizing Reform and its adherents. Perhaps those benefactors could be persuaded to instead channel their financial support into initiatives such as this?

Please read the full (brief) item for more of the background. The story will also be covered in the WUPJ Newsletter in due course.

Technorati Tags: Dutch Reform (Liberal) Jewish community, Liberal Jewish Congregation The Hague, Progressive Judaism, Reform [Liberal] rabbis, Robert A. Levisson Institute, Spanish and Portuguese Synagogue, World Union for Progressive Judaism (WUPJ)