What About the Reform Movement?

It is known that the observant Jewish community and Torah leaders at the helm firmly reject any attempts by the Reform movement to establish themselves in the Land of Israel. As someone unaware of the customs of the Reform movement and their "rabbis" might not understand the unanimous agreement and unity among all leaders of the observant Jewish community and its various streams regarding the absolute rejection and non-recognition of any Reform entity, it is important to clarify this matter.

It is generally accepted that full legitimacy should be granted to any stream within Judaism, provided it flows within the parameters of Judaism. It is clear that just as Christianity is a religion and Islam is a religion, so too is Judaism a religion. Just as a person who scorns the scriptures of Christians or Muslims, denying essential tenets of Christianity or Islam, could never expect the heads of Christianity or Islam to consider their views as a branch of these religions, simply because they adopted some Christian or Muslim symbols, similarly, a person who disregards the writings in the Torah and denies essential tenets of Judaism (like refraining from eating non-kosher animals, prohibition of intermarriage, belief in Hashem, etc.) cannot demand to be considered a branch of Judaism merely for adopting some Jewish symbols, because it essentially constitutes a new religion with some Jewish symbols.

Thus, the key question arises: Is the Reform movement a stream within Judaism, or is it a new religion with some Jewish symbols? Instead of answering ourselves, here are some data and facts. The esteemed reader can answer for themselves. (The following data is sourced from the book "The Reformers," published by "Manof" - The Jewish Information Society. It is shared here with their generous permission. The book is available at Tel. 02-5000220). "Haaretz" 21.6.85

The Priest, Rabbi, and Reform Rabbi An official pamphlet distributed by the "Rabbinic Center" of New Jersey's Reform movement offers mixed marriage services in a church alongside a Christian priest. The publication includes a list of over 200 rabbis described as "rabbis who marry without requiring conversion."

The list is meant for any Jew interested in intermarriage, and the "Rabbinic Center" offers every possible option imaginable. Notable items in the list include options to marry in a church or to conduct a ceremony with a "rabbi" alongside a Christian priest, and if one desires a priest's sermon on Christianity - no problem.

The "Rabbinic Center" even offers a rabbi who swallows this too. (By the way, notice the absurdity of granting the title "rabbi" – a title belonging to those dedicated to the Torah of Israel – to someone marrying a Jew to a non-Jew and vice versa, completely against Torah principles and Jewish national interest. It's very transparent that this is to sprinkle dust in the eyes of the masses, attempting to gain any possible Jewish legitimacy for the Reform movement).

Data from a Survey Conducted by "Rabbi Wheeler" Among Members of His Reform Congregation in Lewis-Wheel, Connecticut.

1. 25% did not circumcise their sons.

2. 68% do not light Shabbat candles.

3. 60% celebrate Christmas, including setting up a Christmas tree and buying gifts.

4. 70% believe children should participate in school choirs singing Christian songs.

5. 50% celebrate Christian Easter.

6. 59% work on Yom Kippur.

7. 44% do not have a Passover seder.

8. 80% eat chametz on Passover.

9. 50% do not celebrate Chanukah.

10. 35% say Judaism does not fulfill their religious needs.

11. 30% do not see Jewish revival as a desired value. (From "The Reformers," published by "Manof," page 50). Here are a few reports from non-religious Jews who, after visiting Reform centers and being astonished by what they saw, documented their experiences and feelings.

Ze'ev Tzahor, "Al HaMishmar" 7.10.88 Impressions from Yom Kippur prayer "Sophisticated microphones announced the opening of the ceremony. During the peak of this awe-inspiring prayer, we discovered we weren’t the only ones without tickets. Soon, someone elegant arrived, equipped with a "James-Bond" and sold tickets at the venue for prayer spaces. Payment in cash, checks, or credit card. Meanwhile, we peeked into the large hall: on the stage stood two black singers whose rendition of "Kol Nidrei" sounded like an operatic concert."

Knesset Member Ariel Weinstein, from Likud

Reported that the reason he abstained in the vote to amend the Law of Return, despite previously voting against it, stems from the shock he felt recently while visiting the United States. He witnessed a priest delivering a sermon at a Reform temple on Shabbat. He was even more shocked when the "rabbi" blessed the priest for his willingness to teach Christian beliefs in Jewish schools."

Ehud Olmert, Mayor of Jerusalem

Yom Kippur prayer at a Reform temple in Manhattan. "Most worshippers, the men, did not wear a kippah. Most seemed to have come directly from work, arriving with their briefcases full of documents. Contrary to the traditional practice, families - men, women, and children - sat together during the prayer, and I was astounded. After the prayers and sermons concluded, most worshipers departed and headed to their cars. The gabbais turned off the lights. Many of the worshippers went to eat the pre-fast meal after the prayer. As I feel, the Reform movement in the United States is critically influenced by the growing phenomenon of assimilation spreading across the Jewish community. Gradually, most recognized mitzvot of Jewish religion are disappearing among Reform Jews. What is the limit of this accelerated process of abandoning many things known to Jewish tradition, or is there no limit at all.

Knesset Member Michael Kleiner (Likud-Gesher)

If this process continues, we may one day find ourselves in a community in a prayer hall where women wear kippot and tallit at the Eastern Wall, while far above, the men’s section just nods their uncovered heads. You cannot help but wonder why the rush to change and distort traditions that have been lived by for generations, and perhaps thanks to them we live as a people. We need to remember that the Reform movement has fragmented and destroyed American Jewry by leading most of it into severe assimilation. After completing their task there, they wish to do so in the Land of Israel too.

Can any Jew afford to let them achieve their intent?

Anyone examining the provided data arrives quickly at this conclusion: With Reform Jews, the Jewish people do not need external enemies – they will simply dismantle and vanish on their own! As a final stamp on these matters, let's quote the words of MK Ruby Rivlin after visiting the Reform community in the US at their invitation. (These quotes, along with others, can be found in the book "The Reformers" by "Manof.") "As a Jew who doesn't observe all 613 mitzvot, or even 13 mitzvot, I was deeply shaken without limit or restriction. What I encountered was a congregation conducting a worship service with no connection whatsoever to Judaism. I felt like I was in a church. I am completely stunned. This is idolatry, not Judaism. Until now, I had thought that the Reform movement was a stream within Judaism, after visiting two of their synagogues, I am convinced it is an entirely new religion with no connection to Judaism. Total assimilation. Their prayer resembles a full Protestant ceremony." Not one additional word is necessary.

Standing During the Siren

Question: Almost every year, there are reports in the media that see observant Jews walking in the streets during the sirens for Holocaust Memorial Day and Israel's Memorial Day for the Fallen Soldiers. Question: How is it possible that observant Jews do not honor the memory of Holocaust victims and the fallen in Israel's wars?

Answer: It is known that a fundamental principle of Jewish faith is the clear knowledge that death is not a cessation, but a transition from one form of life (- a person within a bodily "garment" of flesh and bones) to another form of life (- that person without the body garment). This has been proven in recent decades by modern science through study of phenomena including: reports from people who died clinically and returned to life, seances, reincarnations, regressions, possessions, appearances of souls as in life, and more. (For more on this, see our work "Nine Responses," Chapter One, and the list of books in the note.) Furthermore, we know from the Torah and from many facts and studies (as above), that a person's status and situation after departing the body depend on the efforts and spiritual acquisitions made while still in the body.

The greater the success in meeting spiritual challenges against material reality in this world, to a larger degree and with better quality, the higher and more elevated the spiritual rank and perfection will be. Thus, in all Jewish communities it is customary to initiate various spiritual endeavors here in this world for the elevation of the deceased’s soul.

[Such as reciting Kaddish (especially by the deceased’s son, as he is a part of the deceased, and his recitation and spiritual strengthening benefit the deceased more than the actions of others); organizing gatherings for spiritual strengthening and Torah study; offering various refreshments to visitors during the mourning days to increase food blessings said for the deceased's soul; and many other spiritually significant actions for uplifting the soul]. Since the deceased has departed from worldly matters, it is beyond their ability to perform mitzvot and thereby elevate their rank. Therefore, we strive to assist our departed friends and relatives to rise and elevate their spiritual ranks.

And indeed, aside from Halachic sources, numerous facts and studies have provided much information from departing souls, reporting the benefits they derive from these wonderful deeds of their relatives and friends on their behalf. (The facts and studies encompass reports of possessions, when souls entered living bodies, souls raised in seances, and true dreams where deceased souls appear to their loved ones and foretell future events, with these words manifesting). The matters are well-known. After this brief introduction, let's proceed to our topic.

When the nations of the world sought a way to honor the memory of those lost in defense of their homeland, the idea of a silent minute was proposed, during which an entire nation would fall silent at a signal heard across the state. While the fallen themselves might not derive any real benefit from this, the people would, through this, honor their memory.

Indeed, by all accounts, this is a wonderful and beautiful idea. However, as Israel has been chosen by the Creator to receive 613 commandments (not just seven, as the nations of the world), including many commandments that allow assistance to the departed, and not merely honoring their memory, an understanding people surely do not need to import symbols from the nations of the world that express honoring the memory of the fallen. Israel has, throughout all generations and up to this day, not only honored and honors dearly the memory of its martyrs, heroes, and all its deceased, but has also provided and continues to provide them direct assistance through the wide range of avenues available.

Nonetheless, since in our generation not all the public is aware of these facts, and not standing during the siren is interpreted by them as a disrespect to the honor and memory of the fallen, and since there is no halachic prohibition against standing during the siren (for the prohibition of "You shall not follow their laws" applies only when a Jew's behavior emulates that of a non-Jew with the intention of resembling them:

Here, the purpose is to honor the memory of the fallen by adopting a successful idea proposed by non-Jews. See something similar in the responsa "Yabia Omer," Part III, Yoreh De'ah siman 24. There are dissenting opinions. See responsa "Minchat Yitzchak," Part I, siman 31. Also refer to responsa "Igrot Moshe," Yoreh De'ah I, siman 49, and responsa "Har Tzvi," Yoreh De'ah siman 269.)

Therefore, many of the Torah greats of our generation advise that it is fitting and correct for every Jew – especially those of a visibly religious appearance – to stand publicly during the siren as do those around them, so they do not appear – in the eyes of those who do not understand – as disrespecting the honor of the deceased. Utilize this moment of silence to recite a psalm or a Mishna for the elevation of the souls of our dear brothers and sisters, the fallen IDF soldiers, and Holocaust victims, who are no longer with us in this world.