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Reform Judaism - Some Questions and Answers
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1. Are you expected to believe in God if you join a Reform synagogue?
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Judaism begins with an encounter - with the God of Abraham, Isaac and Jacob and of Sarah, Rebekah,
Rachel and Leah. Jacob's name is changed to Israel, meaning one who wrestles with God.
From this beginning, an intimate and distinctive understanding of God has always been the
central focus of Judaism. If faith in God were to 'go', there wouldn't be much purpose
in or future for Judaism. There are three important 'howevers.'
First of all, Reform Judaism has a rather different concept of God from, say, Judaism of medieval times.
That is to say, we experience God in a different way. We don't experience God as an all-powerful,
male figure who zaps the wicked and blesses the good with health and wealth. We believe in God
but not in a God who intervenes in life in the same way as many of our ancestors believed.
Indeed, when a tragedy happens and some people suggest that the victims must have been guilty
of an infringement of Jewish ritual, we regard such a suggestion as hillul haShem, an insult to God.
Secondly, the modern world and the Shoah (Holocaust) have undermined belief for very many people,
including Jews. Many Reform Synagogue members - we suspect even people who attend synagogue services
regularly - share the doubts and questions that modernity, the Shoah and society around us have raised.
But then what is wrong with doubt and questioning? It is wrestling with God,
which is a hallmark of Judaism. It doesn't invalidate belief but often leads
to a belief that is even more real, firm and mature. In fact, doubt and questioning
- even unbelief - are part of 'the human condition' today and almost inevitably features
at some point along the Jewish journey.
A third 'however' is that many of us need to be more open to those who do experience God in quite
a person way - not as One who 'zaps' but as One who holds or inspires. There is now a generation of
young men and women who are further away from the excessive rationalism of modernity and who are also
less traumatised by the Shoah. They can be more open to new and personal experiences of the God of
Abraham and Sarah. As Reform Jews, we need to acknowledge this development and encourage the deepening
of spiritual awareness.
Acknowledgement: ‘What is Reform Judaism' by Rabbi Tony Bayfield.
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