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WEEK #2: August 12, 2022
 

When you think of your past travels, or imagine your future adventures in Israel, I am sure that popular sites like the Kotel, Masada, or the beautiful Tel Aviv beaches are the first things that come to mind. If you did not travel to Israel in a Reform framework, there is a good chance you were not exposed to the world of Israeli Reform Judaism. And that's ok! We are, admittedly, still a small minority in Israel. Where did Israeli Reform come from? Why is its presence not as felt as the American Reform Movement? In this blog, I will discuss a little bit about where Israeli Reform Judaism started and how we got to where we are today.

While many Israelis have not met or interacted with Reform Judaism, the history of Reform’s presence in Israel actually began before the founding of the State. In the 1930s, due to the increasingly difficult circumstances faced by Jews in Germany, tens of thousands of German Jews fled to, what was then, Mandate Palestine under British control. This group of olim (immigrants to Israel) brought a great deal with them: a high number of higher education degrees, and expertise in engineering which pushed Israel’s architecture forward, and a group of them also brought Reform Judaism. As they settled in Israel, they established the first Reform communities in Jerusalem and Nahariya, a city located on the coast north of Haifa. These communities were modest in size, yet it was an important step to make sure that Reform would have some sort of presence in the future Jewish state. The first congregation was established in 1958 in Jerusalem and named Har’el. Coincidentally, it is located right around the corner from my apartment in downtown Jerusalem.

This then begs the question, if Reform Judaism had made it to Israel in its earliest years, why did it not take hold in the meaningful way in which it did in North America? While like most historical phenomena the answer is layered and complex I would like to suggest a few possible reasons. First, secularism, the commitment to Jewish identity as national rather than religious, was dominant around the founding of the State of Israel. These committed secular Jews saw Jewish practice as something passe, an inheritance from their parents and grandparents that would not play a role in a new, Jewish state. When they did interact with Judaism, it came in the form of the Orthodoxy of their parents at lifecycle events, then was set aside. Second, in the leadup to David Ben Gurion (Israel’s first Prime Minister) declaring the founding of the state, he was committed to securing broad support from all political factions before doing so, including the small Ultra-Orthodox community living in pre-state Israel. In order to secure their support, Ben Gurion agreed to what is now known as the Status Quo Agreement. The deal stated that all religious functions in the new state would be controlled by the Orthodox and Ultra-Orthodox. Ben Gurion, who believed that a Jewish state’s existence would usher in the end of orthodoxy, readily agreed. Third, the nature of Israel and the underlying Jewish nature in every aspect of life provided most people the fulfillment of their identities. There is no need to take on any outwardly Jewish practice since, by definition, most of what Israelis do is Jewish. These three historic realities stand in stark contrast to North America, in which religious identification and belonging to a synagogue quickly became the hallmark of Jewish life, especially as people sought a way to embrace their Americaness while maintaining their Jewish identity.

In spite of historic circumstances, an Israeli Reform Movement began to take shape. Already in the 1950s, there were conferences introducing Israelis to non-Orthodox practice. In the 1970s, the Israeli Movement for Progressive Judaism was founded; in 1980, the first Israeli Reform rabbi was ordained. Today, there are more than 100 Israeli Reform rabbis. The movement boasts over 50 communities and congregations all over the country. While no doubt a minority, Israeli Reform (and Conversative for that matter) Judaism are growing.

There is still a great deal of work to be done. That said, in the mid-aughts, only a small percentage of Israelis openly identified as Reform. By 2018, that number was 2011. All the evidence points to that the biggest challenge Reform Judaism in Israel faces is branding. Many Israelis still view Reform Judaism as an entirely American phenomenon. I have a large and growing number of experiences of Israelis walking away from a Reform service of lifecycle event amazed at the deeply authentic Israeli nature of Israeli Reform. As more and more Israelis encounter Reform Judaism which as we all know is welcoming and forward-thinking, and realize that there is an alternative to the religiously compelling nature of Orthodoxy, our numbers will continue to grow.

In my next entries, I will talk first about the external and political challenges to Reform Judaism in Israel. The entrenched Orthodox religious hegemony will struggle to make sure Reform does not become broadly accepted and what we can do about it. In my fourth entry, I will discuss how you - and we truly do need your support - can get involved to make sure Israeli Reform Judaism is strong and with it, an Israel committed to pluralism and egalitarianism into the future.

I would love to hear from you! Please be in touch with any thoughts or questions at joshua.scharff@gmail.com.