Difference between revisions of "Conservative Judaism" - New World Encyclopedia

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'''Conservative Judaism''' (also known as '''[[Masorti Judaism]]''' in [[Israel]] and [[Europe]]) is a modern [[Jewish denominations|stream]] of [[Judaism]] that arose out of intellectual currents in [[Germany]] in the mid-nineteenth century and took institutional form in the [[United States]] in the early 1900s.
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{{Jews and Judaism}}
 
{{Jews and Judaism}}
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'''Conservative Judaism''' (also known as '''[[Masorti Judaism]]''' in [[Israel]] and [[Europe]]) is a modern [[Jewish denominations|stream]] of [[Judaism]] that arose out of intellectual currents in [[Germany]] in the mid-nineteenth century and took institutional form in the [[United States]] in the early 1900s. It represents a middle ground between [[Orthodox Judaism|Othodox]] and [[Reform Judaism]]. Through much of the twentieth century, Conservative Judaism was the largest Jewish denomination in the United States, but has lost this standing recently.
 
   
 
   
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The principles of Conservative Judaism include:<ref name = "Ve-Emunah-1990">Emet Ve-Emunah, Statement of Principles of Conservative Judaism, 2nd Printing, 1990</ref>
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The principles of Conservative Judaism include a dedication to [[Halakha]] (Jewish law) as a guide for Jewish life, a deliberately non-[[fundamentalist]] teaching of [[Jewish principles of faith]], a positive attitude toward modern culture, an acceptance of both traditional [[rabbi]]nic modes of scholarship and modern critical study of Jewish religious texts.<ref name = "Ve-Emunah-1990">Emet Ve-Emunah, ''Statement of Principles of Conservative Judaism'', 2nd Printing (1990).</ref>
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* A dedication to [[Halakha]] (Jewish law) as a guide for Jewish life  
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Conservative Judaism has its roots in the school of thought known as Positive-Historical Judaism, developed in 1850s [[Germany]] as a reaction to the more liberal religious positions taken by [[Reform Judaism]]. The term ''conservative'' was meant to signify that modern Jews should attempt to ''conserve'' Jewish tradition, rather than radically reform or abandon it. It does not imply the movement's adherents are [[conservative (politics)|politically conservative]]. A number of Conservative rabbis have proposed renaming the movement,<ref>[http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/28124/format/html/displaystory.html "In what Direction is the Conservative Movement Headed," Jewish News Weekly of Northern California, January 20, 2006] ''www.jewishsf.com''. Retrieved June 4, 2008.</ref> and outside of the [[United States]] and [[Canada]], it is today known as ''Masorti'' (Hebrew for "Traditional") Judaism.
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* A deliberately non-[[fundamentalist]] teaching of [[Jewish principles of faith]]
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[[Image:Seattle - Beth Shalom 01.jpg|thumb|right|250px|Beth Shalom Synagogue in Seattle, Washington]]
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* A positive attitude toward modern culture
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== Origins==
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* An acceptance of both traditional [[rabbi]]nic modes of study and modern critical scholarship when considering Jewish religious texts.
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Like [[Reform Judaism]], the Conservative movement developed in Europe and the United States in the nineteenth and early twentieth centuries, as Jews reacted to the changes brought about by the [[The Enlightenment|Enlightenment]] and [[Jewish emancipation]]. In Europe the movement was known as Positive-Historical Judaism, and it is still known as "the historical school."
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Conservative Judaism has its roots in the school of thought known as Positive-Historical Judaism, developed in 1850s [[Germany]] as a reaction to the more liberal religious positions taken by [[Reform Judaism]]. The term ''conservative'' was meant to signify that Jews should attempt to ''conserve'' Jewish tradition, rather than reform or abandon it. It does not imply the movement's adherents are [[conservative (politics)|politically conservative]]. A number of Conservative rabbis have proposed renaming the movement<ref>[http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/28124/format/html/displaystory.html "In what Direction is the Conservative Movement Headed," Jewish News Weekly of Northern California, January 20, 2006]</ref>, and outside of the [[United States]] and [[Canada]], in many countries including Israel and the UK it is today known as ''Masorti'' Judaism (Hebrew for "Traditional").
 
  
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== History ==
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Positive-Historical Judaism was developed as a school of thought in the 1840s and 1850s in [[Germany]]. Its principal founder was [[Rabbi]] [[Zecharias Frankel]], who had broken with the German [[Reform Judaism]] in 1845 over its rejection of the primacy of the Hebrew language in Jewish prayer. In 1854, Frankel became the head of the Jewish Theological Seminary of [[Breslau, Germany]].
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Like [[Reform Judaism]], the Conservative movement developed in Europe and the United States in the 1800s, as Jews reacted to the changes brought about by the [[The Enlightenment|Enlightenment]] and [[Jewish emancipation]]. In Europe the movement was known as Positive-Historical Judaism, and it is still known as "the historical school." 
 
  
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===Positive-historical Judaism===
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Frankel emphasized that [[halakha|Jewish law]] is not static, but rather has always developed in response to changing conditions. In calling his approach towards Judaism "Positive-Historical," he meant that one should have a positive attitude toward Jewish law and tradition, accepting them as [[normative]], yet being open to developing the law in the same fashion that it has always developed historically. Frankel rejected some of the innovations of [[Reform Judaism]] as insufficiently based in Jewish history and communal practice. However, his use of modern methods of historical scholarship to analyze Jewish texts and his progressive attitude toward developing Jewish law set him apart from [[Torah im Derech Eretz|neo-Orthodox]] Judaism, which was concurrently developing under the leadership of Rabbi [[Samson Raphael Hirsch]].
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Positive-Historical Judaism, the intellectual forerunner to Conservative Judaism, was developed as a school of thought in the 1840s and 1850s in [[Germany]]. Its principal founder was [[Rabbi]] [[Zecharias Frankel]], who had broken with the German [[Reform Judaism]] in 1845 over its rejection of the primacy of the Hebrew language in Jewish prayer. In 1854, Frankel became the head of the Jewish Theological Seminary of [[Wrocław|Breslau, Germany]].
 
  
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Frankel emphasized that [[halakha|Jewish law]] is not static, but rather has always developed in response to changing conditions. He called his approach towards Judaism "Positive-Historical," which meant that one should have a positive attitude towards accepting Jewish law and tradition as [[normative]], yet one should be open to developing the law in the same fashion that it has always developed historically. Frankel rejected some of the innovations of [[Reform Judaism]] as insufficiently based in Jewish history and communal practice. However, his use of modern methods of historical scholarship in analyzing Jewish texts and developing Jewish law set him apart from [[Torah im Derech Eretz|neo-Orthodox]] Judaism, which was concurrently developing under the leadership of Rabbi [[Samson Raphael Hirsch]].
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==Conservative Judaism in America==
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In the latter half of the nineteenth century, the debates occurring in German Judaism were replicated in America. Thus, Conservative Judaism in America similarly began as a reaction to [[Reform Judaism]]'s rejection of traditional Jewish law and practice. The differences between the modern and traditional branches of American Judaism came to a head in 1883, when [[shellfish]] and other non-[[kosher]] dishes were served at the celebration of the first graduating class of [[Hebrew Union College]] (HUC) in Cincinnati. The adoption of the [[Pittsburgh Platform]] in 1885, which dismissed observance of the ritual commandments and characterized the concept of contemporary Jews as God's chosen people as "anachronistic," resulted in a split between the Reform movement and more traditional American Jews.
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===Conservative Judaism in America===
 
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In the latter half of the nineteenth century, the debates occurring in German Judaism were replicated in America. Thus, Conservative Judaism in America similarly began as a reaction to [[eform Judaism]]'s rejection of traditional Jewish law and practice. The differences between the modern and traditional branches of American Judaism came to a head in 1883, when [[shellfish]] and other non-[[kosher]] dishes were served at the celebration of the first graduating class of [[Hebrew Union College]] in Cincinnati. The adoption of the [[Pittsburgh Platform]] in 1885, which dismissed observance of the ritual commandments and the concept of contemporary Jews as God's chosen people as "anachronistic," resulted in a split between the Reform movement and more traditional American Jews.
 
 
   
 
   
 
====Jewish Theological Seminary====
 
====Jewish Theological Seminary====
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In 1886, rabbis [[Sabato Morais]] and [[Henry Pereira Mendes|H. Pereira Mendes]] founded the [[Jewish Theological Seminary]] (JTS) in [[New York City]] as a more traditional alternative to HUC. The seminary's brief affiliation with the traditional congregations established the [[Orthodox Union|Union of Orthodox Congregations]] in 1898, but this was later severed due to the Orthodox rejection of the Seminary's modernistic academic approach to Jewish learning. At the turn of the century, JTS lacked a source of permanent funding and was ordaining on average no more than one rabbi per year.  
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In 1886, rabbis [[Sabato Morais]] and [[Henry Pereira Mendes|H. Pereira Mendes]] founded the [[Jewish Theological Seminary]] (JTS) in [[New York City]] as a more traditional alternative to HUC. The seminary brief affiliated with the traditional congregations established the [[Orthodox Union|Union of Orthodox Congregations]] in 1898, but this connection was later severed due to the Orthodox rejection of the JTS' modernistic academic approach to Jewish learning. At the turn of the century, JTS lacked a source of permanent funding and was ordaining on average no more than one rabbi per year.  
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[[Image:Solomon Schechter.jpg|thumb|Solomon Schechter]]
  
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The fortunes of Conservative Judaism underwent a dramatic turnaround when in 1902, the famed scholar [[Solomon Schechter]] accepted the invitation to become president of JTS. Under Schechter's leadership, JTS attracted a distinguished faculty and became a highly regarded center of Jewish learning. In 1913, the Conservative Movement founded its congregational arm, the United Synagogue of America.  
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The fortunes of Conservative Judaism underwent a dramatic turnaround when in 1902, the famed scholar [[Solomon Schechter]] accepted the invitation to become president of JTS. Under Schechter's leadership, JTS attracted a distinguished faculty and became a highly regarded center of Jewish learning. In 1913, the Conservative Movement founded its congregational arm, the [[United Synagogue of America]].  
  
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Conservative Judaism enjoyed rapid growth in the first half of the twentieth century, becoming the largest American Jewish denomination. Its combination of traditional practice and limited modern innovation (such as mixed gender seating) particularly appealed to first- and second-generation Eastern European Jewish immigrants, who found Orthodoxy too restrictive, but Reform Judaism too liberal. After [[World War II]], Conservative Judaism continued to thrive. During the 1950s and early 60s, as upwardly-mobile American Jews moved to the [[suburb]]s, Conservative Judaism continued to occupy this enviable middle position and experienced a boom in [[synagogue]] construction.
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Conservative Judaism enjoyed rapid growth in the first half of the twentieth century, becoming the largest American Jewish denomination. Its combination of traditional practice and limited modern innovation (such as mixed gender seating) particularly appealed to first- and second-generation Eastern European Jewish immigrants, who found Orthodoxy too restrictive, but Reform Judaism too liberal. After [[World War II]], Conservative Judaism continued to thrive. During the 1950s and early 60s, as upwardly-mobile American Jews moved to the [[suburb]]s, Conservative Judaism still occupied this enviable middle position and experienced a boom in [[synagogue]] construction.
  
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===Rise of Reconstructionism===
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===Reconstructionist split===
 
However, the Conservative coalition splintered in 1963, when advocates of the Reconstructionist philosophy of [[Mordecai Kaplan]] seceded from the movement to form a distinct [[Reconstructionist Judaism]]. Kaplan had been a leading figure at JTS for 54 years, and had pressed for liturgical reform and innovations in ritual practice from inside of the framework of Conservative Judaism. Frustrated by the perceived dominance of the more traditionalist voices at JTS, Kaplan's followers decided that the ideas of Reconstructionism would be better served through the creation of separate denomination. In 1968, the split became formalized with the establishment of the [[Reconstructionist Rabbinical College]].
 
However, the Conservative coalition splintered in 1963, when advocates of the Reconstructionist philosophy of [[Mordecai Kaplan]] seceded from the movement to form a distinct [[Reconstructionist Judaism]]. Kaplan had been a leading figure at JTS for 54 years, and had pressed for liturgical reform and innovations in ritual practice from inside of the framework of Conservative Judaism. Frustrated by the perceived dominance of the more traditionalist voices at JTS, Kaplan's followers decided that the ideas of Reconstructionism would be better served through the creation of separate denomination. In 1968, the split became formalized with the establishment of the [[Reconstructionist Rabbinical College]].
  
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In the 1970s and early 1980s, Conservative Judaism was divided over issues of [[gender equality]]. In 1973, the [[Committee on Jewish Law and Standards]] (CJLS) voted to permit synagogues to count women toward a [[minyan]] (quorum for formal community religious duties), but left the choice to individual congregations. After a further decade of debate, in 1983, JTS voted to admit women for ordination as Conservative [[rabbi]]s. Some opponents of these decisions left the Conservative movement to form the [[Union for Traditional Judaism]].
 
In the 1970s and early 1980s, Conservative Judaism was divided over issues of [[gender equality]]. In 1973, the [[Committee on Jewish Law and Standards]] (CJLS) voted to permit synagogues to count women toward a [[minyan]] (quorum for formal community religious duties), but left the choice to individual congregations. After a further decade of debate, in 1983, JTS voted to admit women for ordination as Conservative [[rabbi]]s. Some opponents of these decisions left the Conservative movement to form the [[Union for Traditional Judaism]].
  
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In December 2006, a resolution was adopted by the CJLS that approved the ordination of [[gay]] and [[lesbian]] rabbis and permitted [[Same-sex union|commitment ceremonies]] for lesbian and gay Jews (but not [[same-sex marriage]]). However, it maintained the traditional prohibition against [[anal sex]] between men.<ref>Rabbis [[Elliot N. Dorff]], [[Daniel S. Nevins]], and Avram I. Reisner, [http://www.rabbinevins.org/HHH%20Dorff%20Nevins%20Reisner%20Final2.pdf ''Homosexuality, Human Dignity, & Halakhah''], Committee on Jewish Law and Standards, Rabbinical Assembly, December 6, 2006.</ref> However, an opposing responsum, that maintained the traditional prohibitions against gay ordinations and commitment ceremonies, was also approved. Both responsa were enacted as majority opinions, with some members of the Committee voting for both. This result gives individual synagogues, rabbis, and rabbinical schools discretion to adopt either approach.<ref>"[http://www.nytimes.com/2006/12/07/us/07jews.html Conservative Jews Allow Gay Rabbis and Unions]," ''[[The New York Times]]'', December 7, 2006.</ref>
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In December 2006, a resolution was adopted by the CJLS that approved the ordination of [[gay]] and [[lesbian]] rabbis and permitted [[Same-sex union|commitment ceremonies]] for lesbian and gay Jews (but not [[same-sex marriage]]). Nevertheless, it maintained the traditional prohibition against [[anal sex]] between men.<ref>Rabbis [[Elliot N. Dorff]], [[Daniel S. Nevins]], and Avram I. Reisner, [http://www.rabbinevins.org/HHH%20Dorff%20Nevins%20Reisner%20Final2.pdf ''Homosexuality, Human Dignity, & Halakhah''] Committee on Jewish Law and Standards, Rabbinical Assembly, December 6, 2006. Retrieved June 30, 2008.</ref> However, an opposing resolution, which maintained the traditional prohibitions against gay ordinations and commitment ceremonies, was also approved. Both ''responsa'' were enacted as majority opinions, with some members of the committee voting for both. This result gives individual synagogues, rabbis, and rabbinical schools discretion to adopt either approach.<ref>"[http://www.nytimes.com/2006/12/07/us/07jews.html Conservative Jews Allow Gay Rabbis and Unions]," ''[[The New York Times]]'', December 7, 2006. ''www.nytimes.com''. Retrieved June 8, 2008.</ref>
  
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===Ziegler School===
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===Current direction===
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In the 1990s, the [[American Jewish University]] (Formerly the University of Judaism) in Los Angeles established the [[Ziegler School of Rabbinic Studies]] as an independent rabbinical school.  
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At the time of the 1990 [[National Jewish Population Survey]] (NJPS), Conservative Judaism remained the largest Jewish denomination in America, with 43 percent of Jewish households affiliated with a synagogue belonging to Conservative synagogues (compared to 35 percent for Reform and 16 percent for Orthodox). However, in 2000, the NJPS indicated that only 33 percent of synagogue-affiliated American Jews belonging to Conservative synagogue. For the first time in nearly a century, Conservative Judaism was no longer the largest denomination in America, with the Reform tradition drawing mixed-faith couples and Orthodox groups attracting formerly secularized Jews of the [[Baby Boomer]] generation seeking to return to the Jewish roots. At the same time, certain Conservative institutions, particularly day schools, have shown significant growth.  
  
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===Direction===
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=== Jewish identity ===
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At the time of the 1990 [[National Jewish Population Survey]] (NJPS), Conservative Judaism remained the largest Jewish denomination in America, with 43 percent of Jewish households affiliated with a synagogue belonging to Conservative synagogues (compared to 35 percent for Reform and 16 percent for Orthodox). However, in 2000, the NJPS indicated that only 33 percent of synagogue-affiliated American Jews belonging to Conservative synagogue. For the first time in nearly a century, Conservative Judaism is no longer the largest denomination in America, with the Reform tradition drawing mixed-faith couples and Orthodox groups attracting formerly secularized Jews of the baby boom generation seeking to return to the Jewish roots. At the same time, however, certain Conservative institutions, particularly day schools, have shown significant growth. Conservative leaders agree that these contrasting trends indicate that the movement has reached a crossroads as it heads into the twenty-first century.
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Conservative Judaism maintains the traditional rabbinic understanding of Jewish identity: A Jew is someone who was born to a Jewish mother, or who converts to Judaism in accordance with Jewish law and tradition. Conservatism thus rejects patrilineal descent, which is accepted by the Reform movement. More importantly, Conservative rabbis are not allowed to perform marriages between Jews and non-Jews. However, the Leadership Council of Conservative Judaism has adopted a less condemnatory attitude toward intermarriage than Orthodoxy does. It condemns the idea that intermarriage constitutes a renunciation of Judaism or that those who marry non-Jews should be [[excommunication|excommunicated]]. It calls on Jewish parents not to reject their children who intermarry but to reach out to the couple in love, encouraging them to raise their children as Jews and hoping that the non-Jewish partner will ultimately choose to convert.
  
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== Beliefs ==
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==Beliefs==
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For much of the its history, Conservative Judaism avoided publishing systematic explications of its understanding of the [[Jewish principles of faith]]. This was a conscious attempt to hold together a wide coalition based on the vision of Conservative Judaism as a middle ground Reform Judaism and Orthodoxy.
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For much of the its history, Conservative Judaism avoided publishing systematic explications of its understanding of the [[Jewish principles of faith]]. This was a conscious attempt to hold together a wide coalition based on the vision of Conservative Judaism as a middle ground between Reform Judaism and Orthodoxy.
  
 
In 1988, the leadership council of Conservative Judaism finally issued an official statement of belief, ''Emet Ve-Emunah: Statement of Principles of Conservative Judaism''. In accord with classical rabbinic Judaism, it states that Jews generally hold certain beliefs. However, it insists that the Jewish community never developed any one binding [[catechism]]. Thus, no formal creed can be binding on all Jews. Instead, ''Emet Ve-Emunah'' allows for a range of Jewish beliefs that Conservative rabbis believe are authentically Jewish and justifiable.
 
In 1988, the leadership council of Conservative Judaism finally issued an official statement of belief, ''Emet Ve-Emunah: Statement of Principles of Conservative Judaism''. In accord with classical rabbinic Judaism, it states that Jews generally hold certain beliefs. However, it insists that the Jewish community never developed any one binding [[catechism]]. Thus, no formal creed can be binding on all Jews. Instead, ''Emet Ve-Emunah'' allows for a range of Jewish beliefs that Conservative rabbis believe are authentically Jewish and justifiable.
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Thus, ''Emet Ve-Emunah'' affirms belief in One God and in the divine inspiration of the [[Torah]]. However it also affirms the legitimacy of multiple interpretations of these issues. [[Atheism]], [[Trinity|Trinitarian]] views of God, and [[polytheism]] are all ruled out. It also explicitly rejects both [[relativism]] and [[fundamentalism]].
 
Thus, ''Emet Ve-Emunah'' affirms belief in One God and in the divine inspiration of the [[Torah]]. However it also affirms the legitimacy of multiple interpretations of these issues. [[Atheism]], [[Trinity|Trinitarian]] views of God, and [[polytheism]] are all ruled out. It also explicitly rejects both [[relativism]] and [[fundamentalism]].
  
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=== God ===
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===God===
 
Conservative Judaism affirms [[monotheism]]. Its members have varied beliefs about the nature of [[God]], and no one understanding of God is mandated. Among the beliefs affirmed as authentically Jewish are: [[Maimonides|Maimonidean rationalism]]; [[Kabbalah|Kabbalistic mysticism]]; [[Hasidic Judaism|Hasidic]] [[panentheism]]; and other theistic traditions.
 
Conservative Judaism affirms [[monotheism]]. Its members have varied beliefs about the nature of [[God]], and no one understanding of God is mandated. Among the beliefs affirmed as authentically Jewish are: [[Maimonides|Maimonidean rationalism]]; [[Kabbalah|Kabbalistic mysticism]]; [[Hasidic Judaism|Hasidic]] [[panentheism]]; and other theistic traditions.
  
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=== Revelation ===
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===Revelation===
 
Conservative Judaism allows its adherents to hold to a wide array of views on the subject of revelation. Many Conservative Jews reject the traditional Jewish idea that God literally dictated the words of the Torah to [[Moses]] at [[Mount Sinai]] in a verbal [[revelation]], but they hold the traditional Jewish belief that God inspired the later [[prophet]]s.  
 
Conservative Judaism allows its adherents to hold to a wide array of views on the subject of revelation. Many Conservative Jews reject the traditional Jewish idea that God literally dictated the words of the Torah to [[Moses]] at [[Mount Sinai]] in a verbal [[revelation]], but they hold the traditional Jewish belief that God inspired the later [[prophet]]s.  
  
 
Conservative Judaism is comfortable with [[biblical criticism]], including the [[documentary hypothesis]], the theory that the Torah was redacted from several earlier sources. Indeed, the movement's rabbinic authorities and its official Torah commentary ''(Etz Hayim: A Torah Commentary)'' affirm that Jews should make use of modern critical literary and historical analysis to understand how the Bible developed.
 
Conservative Judaism is comfortable with [[biblical criticism]], including the [[documentary hypothesis]], the theory that the Torah was redacted from several earlier sources. Indeed, the movement's rabbinic authorities and its official Torah commentary ''(Etz Hayim: A Torah Commentary)'' affirm that Jews should make use of modern critical literary and historical analysis to understand how the Bible developed.
  
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=== Jewish law ===
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===Jewish law===
 
Conservative Judaism views [[halakha]] (Jewish religious law) as normative and binding. However, it also affirms that halakha has always evolved to meet the changing realities of Jewish life, and that it must continue to do so in the modern age.
 
Conservative Judaism views [[halakha]] (Jewish religious law) as normative and binding. However, it also affirms that halakha has always evolved to meet the changing realities of Jewish life, and that it must continue to do so in the modern age.
  
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This view, together with Conservative Judaism's diversity of opinion concerning divine revelation, results in considerable diversity in the Conservative movement's tradition of halakha.
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This view, together with Conservative Judaism's diversity of opinion concerning divine revelation, results in considerable diversity in the Conservative movement's tradition of halakha.  
  
 
The movement is committed to Jewish pluralism and respects the religious practices of Othodox, Reform, and Reconstructionist Jews, while disagreeing with some of their positions. It accepts the clergy of these movements as legitimate rabbis capable of ministering authentically to their congregations.
 
The movement is committed to Jewish pluralism and respects the religious practices of Othodox, Reform, and Reconstructionist Jews, while disagreeing with some of their positions. It accepts the clergy of these movements as legitimate rabbis capable of ministering authentically to their congregations.
  
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Conservative Judaism also accepts that the Orthodox approach to halakhah is generally valid, even though it generally opposes Orthodoxy's alleged fundamentalism toward the Torah, Talmud, and halakha. Accordingly, a Conservative Jew may satisfy their own halakhic obligations by participation in [[Orthodox Judaism|Orthodox]] synagogues. This become important to Conservative Jews traveling or living in Israel, where Conservative rabbis are not officially recognized.
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Conservative Judaism also accepts that the Orthodox approach to halakhah is generally valid, even though it opposes Orthodoxy's alleged fundamentalism toward the Torah, [[Talmud]], and halakha. Accordingly, a Conservative Jew may satisfy his or her own halakhic obligations by participation in [[Orthodox Judaism|Orthodox]] synagogues. This becomes important to Conservative Jews traveling or living in Israel, where Conservative rabbis are not officially recognized.
  
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== Organization ==
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===Organization===
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Institutionally, Conservative Judaism is a unified movement. The international body of Conservative rabbis is the [[Rabbinical Assembly]] (RA), while the organization of synagogues is the [[United Synagogue of Conservative Judaism]] (USCJ), and the primary seminaries are the [[Jewish Theological Seminary]] of America (JTS) in New York City and the [[Ziegler School of Rabbinic Studies]] at the [[American Jewish University]] (formerly the University of Judaism) in [[Los Angeles]]. Conservative Judaism outside the USA is often called Masorti Judaism; Masorti rabbis belong to the Rabbinical Assembly <ref>[http://www.masorti.org/about.html Masorti - About the Movement<!-- Bot generated title —>]</ref>
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Institutionally, Conservative Judaism is a unified movement. The international body of Conservative rabbis is the [[Rabbinical Assembly]] (RA), while the organization of synagogues is the [[United Synagogue of Conservative Judaism]] (USCJ), and the primary seminaries are the [[Jewish Theological Seminary]] of America (JTS) in [[New York City]] and the [[Ziegler School of Rabbinic Studies]] at the [[American Jewish University]] (formerly the University of Judaism) in [[Los Angeles]]. Conservative Judaism outside the USA is often called Masorti Judaism; Masorti rabbis belong to the Rabbinical Assembly.<ref>[http://www.masorti.org/about.html Masorti - About the Movement] Retrieved June 23, 2008.</ref>
  
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Affiliated seminaries outside the USA include the Meyer Seminario Rabínico Latinoamericano] in [[Argentina]], and Machon Schechter in [[Jerusalem]].
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==Conservative Judaism worldwide==
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The '''Masorti movement''' is the name given to [[Conservative Judaism]] in the State of [[Israel]]. It is also the name used by many Conservative Jews for their [[Jewish denominations|movement]] outside of the [[United States|U.S]]. '''Masorti''' means "traditional" in [[Hebrew language|Hebrew]].
  
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== Conservative Jewish Day Schools==
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Conservative Judaism began to make its presence known in Israel before the 1960s. However, it is hampered by the fact that Israel officially recognizes only Orthodox rabbis. Today, there are reportedly 40 Masorti congregations with over 12,000 affiliated members.
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Conservative Judaism has had a large impact on education in America. Many conservative schools dot the [[United States]]. The [[Solomon Schecter]] day schools, including [[The Epstein School]] in [[Atlanta, Georgia]], are an example.
 
  
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== Important figures ==
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The Masorti movement in Israel adopts policies on subjects of [[Halakha|Jewish Law]] independent from the Conservative movement in the United States, and the two movements sometimes take different positions. For example, the Masorti movement in Israel rejected a decision by the Conservative movement in the United States permitting Jews living far from synagogues to drive to synagogue on the [[Sabbath]].
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* [[Bradley Shavit Artson]] - Dean of the [[Ziegler School of Rabbinic Studies]] at the [[American Jewish University]](formerly the University of Judaism), author, theologian, and public speaker
 
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* [[Ben Zion Bokser]] - Rabbi, halakhic expert, scholar, and community leader.
 
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*[[Elliot N. Dorff]] - Professor of philosophy at the [[American Jewish University]](formerly the University of Judaism) professor, theologian, member of the [[Committee on Jewish Law and Standards]]
 
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*[[Arnold Eisen]] - Chancellor of the [[Jewish Theological Seminary]]
 
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*[[Shya Finestone]] - Shaare Zion Congregation Religious Affairs Committee (Canada)
 
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*[[Louis Finkelstein]] - Talmud scholar
 
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*[[Zecharias Frankel]] - founder of positive-historical Judaism.
 
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*[[Neil Gillman]] - Theologian, Philosophy Professor at [[Jewish Theological Seminary of America]] (JTS)
 
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*[[Louis Ginzberg]] - Talmud scholar and halakhic expert, early member of the [[Committee on Jewish Law and Standards]]
 
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*[[Robert Gordis]] - Rabbi, Theologian, Educator
 
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* [[Simon Greenberg]] Rabbi and Institution Builder 
 
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*[[Judith Hauptman]] - JTS Talmud scholar
 
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*[[Jules Harlow]] - Primary liturgist of the Conservative movement
 
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*[[Abraham Joshua Heschel]] - Theologian and social activist
 
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*[[Louis Jacobs]] - Rabbi, founder of Masorti Judaism in the [[United Kingdom]]
 
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*[[Isaac Klein]] - Rabbi, expert in Jewish law, early member of the [[Committee on Jewish Law and Standards]]
 
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*[[Sheldon Levin]] - Former President of the CA, also former member of the [[Committee on Jewish Law and Standards]]
 
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*[[David Lieber]]- President Emeritus of the [[American Jewish University]](formerly the University of Judaism), past President of the Rabbinical Assembly, Editor of the Etz Hayim Humash
 
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*[[Saul Lieberman]] - Talmud scholar at JTS
 
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*[[Aaron L. Mackler]] - Rabbi, Professor of Theology at Duquesne University, member of the [[Committee on Jewish Law and Standards]]
 
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*[[Daniel S. Nevins]] - Dean of the JTS Rabbinical School, Halakhic Scholar.
 
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*[[Mayer E. Rabinowitz]] - JTS Talmud scholar, former member of the [[Committee on Jewish Law and Standards]]
 
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*[[Joel Roth]] - JTS Talmud scholar, former member of the [[Committee on Jewish Law and Standards]]
 
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*[[Solomon Schechter]] - Researcher, early leader of JTS, creator of the [[United Synagogue of Conservative Judaism]]
 
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*[[Mathilde Roth Schechter]] - Founder of the [[Women's League of Conservative Judaism]] and of [[Hadassah]]
 
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*[[Ismar Schorsch]] - Former chancellor of the Jewish Theological Seminary of America
 
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*[[Harold Schulweis]] - Rabbi in Los Angeles, theologian, founder of the [[Havurah]] movement and the [[Jewish World Watch]]
 
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*[[Gordon Tucker]] - Former Dean of Jewish Theological Seminary rabbinical school, part-time faculty member at JTS and member of [[Committee on Jewish Law and Standards]], Senior Rabbi of Temple Israel Center in [[White Plains, New York]]
 
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*[[David Wolpe]] - Rabbi, author, public speaker in Los Angeles, California.
 
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*[[Samuel Schafler]] - Rabbi, historian, President of [[Hebrew College]], Boston; Superintendent of the [[Board of Jewish Education]], [[Chicago]]; [[Camp Ramah]] educational director
 
  
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== Jewish identity ==
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In 1962 [[The Jewish Theological Seminary]] of America (JTS) began creating the ''[[Neve Schechter]]'', the university's [[Jerusalem]] campus. This center houses the [[Schocken Center for Jewish Research]], and the [[Saul Lieberman Institute for Talmudic Research]]. In 1975 the JTS instituted a curriculum requiring a year of study in Israel for every JTS rabbinical student.
−
Conservative Judaism maintains the Rabbinic understanding of Jewish identity:  A Jew is someone who was born to a Jewish mother, or who converts to Judaism in accordance with Jewish law and tradition. Conservatism thus rejects patrilineal descent, which is accepted by the Reform movement. Conservative Rabbis are not allowed to perform intermarriages (marriages between Jews and non-Jews). However, the Leadership Council of Conservative Judaism has a different sociological approach to this issue than does Orthodoxy, although agreeing religiously. In a press release it has stated:
 
  
−
:"In the past, intermarriage...was viewed as an act of rebellion, a rejection of Judaism. Jews who intermarried were essentially [[excommunication|excommunicated]]. But now, intermarriage is often the result of living in an open society....If our children end up marrying non-Jews, we should not reject them. We should continue to give our love and by that retain a measure of influence in their lives, Jewishly and otherwise. Life consists of constant growth and our adult children may yet reach a stage when Judaism has new meaning for them. However, the marriage between a Jew and non-Jew is not a celebration for the Jewish community. We therefore reach out to the couple with the hope that the non-Jewish partner will move closer to Judaism and ultimately choose to convert. Since we know that over 70 percent of children of intermarried couples are not being raised as Jews...we want to encourage the Jewish partner to maintain his/her Jewish identity, and raise their children as Jews."
+
In Britain today, the Masorti movement has 12 congregations, all of which are affiliated to the Assembly of Masorti Synagogues. The first congregation, the [[New London Synagogue]] was established on August 28, 1964.  
  
−
== Criticism ==
+
The World Council of Conservative/Masorti Synagogues, better known as ''Masorti Olami'', provides services to affiliated communities on five continents. Services include sending visiting rabbis to communities and providing programming support. In many of these communities there are chapters of youth groups and groups for young adults. Masorti Judaism is known to have communities in [[Australia]], [[Brazil]], [[Canada]], the [[Czech Republic]], [[France]], [[Germany]], [[Hungary]], [[Israel]], [[Japan]], the [[Netherlands]], [[Poland]], [[Portugal]], [[Russia]], [[South Africa]], [[Spain]], [[Sweden]], [[Switzerland]], [[Ukraine]], the [[United Kingdom]] and the [[United States]]. Headquarters are based in Jerusalem and New York City.
−
{{main|Criticism of Conservative Judaism}}
 
−
Conservative Judaism has come under criticism from a variety of sources such as:
 
−
* [[Orthodox Judaism|Orthodox Jews]] who question the movement's commitment to [[Halakha]].
 
−
* Conservative Traditionalists who criticize the [[CLJS|Halakhic process]] when dealing with issues such as women in Judaism as well as homosexuality. {{details|Conservative Halakha}}
 
−
 
 
−
Orthodox Jewish leaders vary considerably in their dealings with the Conservative movement and with individual Conservative Jews. Some [[Modern Orthodox Judaism|Modern Orthodox]] leaders cooperate and work with the Conservative movement, while [[Haredi Judaism|haredi]] ("ultra-Orthodox") Jews often eschew formal contact with Conservative Judaism, or at least its rabbinate.<ref>Cf. Responsa of Rabbi [[Moshe Feinstein]]<!--Can we get something a little more specific?—></ref> From the Orthodox perspective, Conservative Jews are considered just as Jewish as Orthodox Jews, but they are viewed as misguided, consistent violators of halakha.<ref>[[Avi Shafran]], [http://web.archive.org/web/20060106063953/http://www.momentmag.com/archive/feb01/feat2.html "The Conservative Lie"], ''[[Moment (magazine)|Moment]]'', February 2001.</ref> 
 
−
 
 
−
Over the years, Conservative Judaism has experienced internal criticism. Due to halakhic disputes, such as the controversies over the [[Role of women in Judaism|role of women]] and [[Judaism and homosexuality|homosexuality]], some Conservative [[Talmud]]ic scholars and experts in halakha have left the [[Jewish Theological Seminary]] and the [[Committee on Jewish Law and Standards]].<ref>[[Avraham Weiss]], {{PDFlink|[http://www.yctorah.org/component/option,com_docman/task,doc_download/gid,143 "Open Orthodoxy! A Modern Orthodox Rabbi's Creed"]|766&nbsp;[[Kibibyte|KiB]]<!-- application/pdf, 784521 bytes —>}}, ''Judaism'', Fall 1997.</ref><ref>[http://www.nytimes.com/2006/12/07/us/07jews.html?_r=1&oref=slogin Conservative Jews Allow Gay Rabbis and Unions - New York Times<!-- Bot generated title —>]</ref> and the seminary's former Chancellor, Rabbi [[Ismar Schorsch]], complained of the movement's "erosion of [its] fidelity to Halacha ... [which] brings [it] close to Reform Judaism."<ref name="Forward">Jennifer Siegel, [http://www.forward.com/articles/conservative-rabbi-in-swan-song-warns-against-li/ "Conservative Rabbi, in Swan Song, Warns Against Liberal Shift"], ''[[The Forward|The Jewish Daily Forward]]'', March 24, 2006.</ref>
 
−
 
 
−
In matters of [[Jewish views of marriage|marriage]] and [[Get (divorce document)|divorce]], the [[State of Israel]] relies on its [[Chief Rabbinate of Israel|Chief Rabbinate]] to determine [[Who is a Jew?|who is Jewish]]; the Chief Rabbinate, following Orthodox customs, does not recognize the validity of [[Conversion to Judaism|conversions]] performed by Conservative rabbis and will require a Jew who was converted by a Conservative rabbi to undergo a second, Orthodox conversion to be regarded as a Jew for marriage and other purposes.
 
  
 
== See also ==
 
== See also ==
−
* [[Committee on Jewish Law and Standards]]
+
*[[Reform Judaism]]
−
* [[Keshet Rabbis]]
+
*[[Orthodox Judaism]]
−
* [[Rabbinical Assembly]]
+
*[[Reconstructionist Judaism]]
−
* [[Role of women in Judaism]]
+
*[[Secular Judaism]]
−
* [[Conservative Halakha]]
 
−
* [[Criticism of Conservative Judaism]]
 
  
−
== External links ==
+
== Notes ==
−
* [http://www.shamash.org/lists/scj-faq/HTML/rl/jcu-index.html Additional reading]
 
−
* [http://www.shamash.org/lists/scj-faq/HTML/faq/02-03.html An intro to Conservative Judaism]
 
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* [http://www.rabbinicalassembly.org/ The Rabbinical Assembly]
 
−
* [http://www.uscj.org/ The United Synagogue of Conservative Judaism]
 
−
* [http://www.jtsa.edu/ The Jewish Theological Seminary of America]
 
−
* [http://www.masorti.org/ The Masorti Movement]
 
−
* [http://www.uscj.org/Revised_Congregation5973.html Standards for Congregational Practice]
 
−
* [http://members.tripod.com/~ramotzion/principles.html Principles of Masorti Judaism]
 
−
* [http://www.jtsa.edu/Conservative_Judaism/CJ_Folder/The_Sacred_Cluster.xml The Core Principles of Conservative Judaism]
 
−
* [http://www.masorti.org.uk/what_is_masorti.htm What is Masorti Judaism?]
 
−
* [http://www.uscj.org/CJFormulating_Jewish5454.html Formulating Jewish Law For Our Time]
 
−
* [http://books.google.com/books?hl=en&id=Dstt4jyJGqwC&dq=%22guide+to+jewish+religious+practice%22&printsec=frontcover&source=web&ots=HIBak_JI44&sig=H8-RrIBkBLn-CRv85mqhg98Oe14 A Guide to Jewish Religious Practice - Official work on Jewish law]
 
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* [http://www.shamash.org/lists/scj-faq/HTML/faq/08-02.html The role of women in Conservative Judaism]
 
−
* [http://www.usy.org United Synagogue Youth]
 
−
* [http://www.zieglerpodcasts.com/ Ziegler School of Rabbinic Studies]
 
−
 
 
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== Footnotes ==
 
 
{{reflist}}
 
{{reflist}}
  
 
== References ==
 
== References ==
−
* ''Conservative Judaism: An American Religious Movement''. Marshall Sklare. University Press of America (Reprint edition), 1985.
+
* Elazar, Daniel Judah, and Rela M. Geffen. ''The Conservative Movement in Judaism: Dilemmas and Opportunities''. SUNY series in American Jewish society in the 1990s. Albany: State University of New York Press, 2000. ISBN 9780791446898
−
* ''Conservative Judaism: Our Ancestors To Our Descendants'' (Revised Edition), Elliot N. Dorff, United Synagogue  New York, 1996
+
* Fierstien, Robert E. ''A Century of Commitment: One Hundred Years of the Rabbinical Assembly''. New York: The Assembly, 2000. ISBN 9780916219178
−
* ''The Conservative Movement in Judaism: Dilemmas and Opportunities'', Daniel J. Elazar, Rela Mintz Geffen, SUNY Press, 2000
+
* Gillman, Neil. ''Conservative Judaism: The New Century''. West Orange, N.J.: Behrman House, 1993. ISBN 9780874415476
−
* ''Conservative Judaism: The New Century'', Neil Gillman, Behrman House 1993
+
* Gurock, Jeffrey S. ''From Fluidity to Rigidity: The Religious Worlds of Conservative and Orthodox Jews in Twentieth Century America''. David W. Belin lecture in American Jewish affairs, 7. Ann Arbor: Jean and Samuel Frankel Center for Judaic Studies, the University of Michigan, 1998. ISBN 9781881759065
−
* ''Halakha For Our Time: A Conservative Approach To Jewish Law'', David Golinkin, United Synagogue, 1991
 
−
* ''A Guide to Jewish Religious Practice'', Isaac Klein, JTS Press, New York, 1992
 
−
* ''Conservative Judaism in America: A Biographical Dictionary and  Sourcebook'', Pamela S. Nadell, Greenwood Press, NY 1988
 
−
* ''Emet Ve-Emunah: Statement of Principles of Conservative Judaism'', Ed. Robert Gordis, JTS, New York, 1988
 
−
* ''Etz Hayim: A Torah Commentary'', Ed. David Lieber, [[Chaim Potok]] and [[Harold Kushner]], The Jewish Publication Society, NY, 2001
 
−
* ''Jews in the Center: Conservative Synagogues and Their Members''. Jack Wertheimer (Editor). Rutgers University Press, 2000.  
 
  
−
=== Traditional-Egalitarian Judaism ===
+
== External links ==
−
* [http://www.kehilathadar.org/Aboutus/jpost02-11-05.html Beyond Dogma, Jerusalem Post Magazine]
+
All links retrieved March 20, 2017.
−
* [http://www.jewishjournal.com/home/preview.php?id=14761 Can anyone save Conservative Judaism from itself? The Jewish Journal of Greater Los Angeles]
+
* [http://www.shamash.org/lists/scj-faq/HTML/rl/jcu-index.html Reading List in Conservative Judaism] ''www.shamash.org''
−
* {{PDFlink|[http://www.rabbinicalassembly.org/teshuvot/docs/19912000/oh_55_1_2002.pdf David Fine, ''Women and the Minyan'', Committee on Jewish Law and Standards of the Rabbinical Assembly, OH 55:1, 2002]|194&nbsp;[[Kibibyte|KiB]]<!-- application/pdf, 198950 bytes -->}}
+
* [http://www.shamash.org/lists/scj-faq/HTML/faq/02-03.html What is Conservative Judaism?] ''www.shamash.org''
−
 
+
* [http://www.rabbinicalassembly.org/ The Rabbinical Assembly] ''www.rabbinicalassembly.or''
−
=== Observance of Conservative Jews ===
+
* [http://www.jtsa.edu/ The Jewish Theological Seminary of America] ''www.jtsa.edu''
−
* Conservative Leader Takes Heat for Standards Stance, Forward, March 2002
+
* [http://www.masorti.org/ The Masorti Movement] ''www.masorti.org''
−
 
+
* [http://www.shamash.org/lists/scj-faq/HTML/faq/08-02.html What is the Conservative view of the role of women in Judaism?] ''www.shamash.org''
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* ''Eight Up: The College Years,'' Survey of Conservative Jewish youth from middle school to college. Ariela Keysar and Barry Kosmin
 
  
 
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{{Conservative Judaism}}
 
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Latest revision as of 18:49, 21 March 2017

 Part of a series of articles on
Jews and Judaism

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Conservative Judaism (also known as Masorti Judaism in Israel and Europe) is a modern stream of Judaism that arose out of intellectual currents in Germany in the mid-nineteenth century and took institutional form in the United States in the early 1900s. It represents a middle ground between Othodox and Reform Judaism. Through much of the twentieth century, Conservative Judaism was the largest Jewish denomination in the United States, but has lost this standing recently.

The principles of Conservative Judaism include a dedication to Halakha (Jewish law) as a guide for Jewish life, a deliberately non-fundamentalist teaching of Jewish principles of faith, a positive attitude toward modern culture, an acceptance of both traditional rabbinic modes of scholarship and modern critical study of Jewish religious texts.[1]

Conservative Judaism has its roots in the school of thought known as Positive-Historical Judaism, developed in 1850s Germany as a reaction to the more liberal religious positions taken by Reform Judaism. The term conservative was meant to signify that modern Jews should attempt to conserve Jewish tradition, rather than radically reform or abandon it. It does not imply the movement's adherents are politically conservative. A number of Conservative rabbis have proposed renaming the movement,[2] and outside of the United States and Canada, it is today known as Masorti (Hebrew for "Traditional") Judaism.

Beth Shalom Synagogue in Seattle, Washington

Origins

Like Reform Judaism, the Conservative movement developed in Europe and the United States in the nineteenth and early twentieth centuries, as Jews reacted to the changes brought about by the Enlightenment and Jewish emancipation. In Europe the movement was known as Positive-Historical Judaism, and it is still known as "the historical school."

Positive-Historical Judaism was developed as a school of thought in the 1840s and 1850s in Germany. Its principal founder was Rabbi Zecharias Frankel, who had broken with the German Reform Judaism in 1845 over its rejection of the primacy of the Hebrew language in Jewish prayer. In 1854, Frankel became the head of the Jewish Theological Seminary of Breslau, Germany.

Frankel emphasized that Jewish law is not static, but rather has always developed in response to changing conditions. In calling his approach towards Judaism "Positive-Historical," he meant that one should have a positive attitude toward Jewish law and tradition, accepting them as normative, yet being open to developing the law in the same fashion that it has always developed historically. Frankel rejected some of the innovations of Reform Judaism as insufficiently based in Jewish history and communal practice. However, his use of modern methods of historical scholarship to analyze Jewish texts and his progressive attitude toward developing Jewish law set him apart from neo-Orthodox Judaism, which was concurrently developing under the leadership of Rabbi Samson Raphael Hirsch.

Conservative Judaism in America

In the latter half of the nineteenth century, the debates occurring in German Judaism were replicated in America. Thus, Conservative Judaism in America similarly began as a reaction to Reform Judaism's rejection of traditional Jewish law and practice. The differences between the modern and traditional branches of American Judaism came to a head in 1883, when shellfish and other non-kosher dishes were served at the celebration of the first graduating class of Hebrew Union College (HUC) in Cincinnati. The adoption of the Pittsburgh Platform in 1885, which dismissed observance of the ritual commandments and characterized the concept of contemporary Jews as God's chosen people as "anachronistic," resulted in a split between the Reform movement and more traditional American Jews.

Jewish Theological Seminary

In 1886, rabbis Sabato Morais and H. Pereira Mendes founded the Jewish Theological Seminary (JTS) in New York City as a more traditional alternative to HUC. The seminary brief affiliated with the traditional congregations established the Union of Orthodox Congregations in 1898, but this connection was later severed due to the Orthodox rejection of the JTS' modernistic academic approach to Jewish learning. At the turn of the century, JTS lacked a source of permanent funding and was ordaining on average no more than one rabbi per year.

Solomon Schechter

The fortunes of Conservative Judaism underwent a dramatic turnaround when in 1902, the famed scholar Solomon Schechter accepted the invitation to become president of JTS. Under Schechter's leadership, JTS attracted a distinguished faculty and became a highly regarded center of Jewish learning. In 1913, the Conservative Movement founded its congregational arm, the United Synagogue of America.

Conservative Judaism enjoyed rapid growth in the first half of the twentieth century, becoming the largest American Jewish denomination. Its combination of traditional practice and limited modern innovation (such as mixed gender seating) particularly appealed to first- and second-generation Eastern European Jewish immigrants, who found Orthodoxy too restrictive, but Reform Judaism too liberal. After World War II, Conservative Judaism continued to thrive. During the 1950s and early 60s, as upwardly-mobile American Jews moved to the suburbs, Conservative Judaism still occupied this enviable middle position and experienced a boom in synagogue construction.

Reconstructionist split

However, the Conservative coalition splintered in 1963, when advocates of the Reconstructionist philosophy of Mordecai Kaplan seceded from the movement to form a distinct Reconstructionist Judaism. Kaplan had been a leading figure at JTS for 54 years, and had pressed for liturgical reform and innovations in ritual practice from inside of the framework of Conservative Judaism. Frustrated by the perceived dominance of the more traditionalist voices at JTS, Kaplan's followers decided that the ideas of Reconstructionism would be better served through the creation of separate denomination. In 1968, the split became formalized with the establishment of the Reconstructionist Rabbinical College.

Gender and homosexual issues

In the 1970s and early 1980s, Conservative Judaism was divided over issues of gender equality. In 1973, the Committee on Jewish Law and Standards (CJLS) voted to permit synagogues to count women toward a minyan (quorum for formal community religious duties), but left the choice to individual congregations. After a further decade of debate, in 1983, JTS voted to admit women for ordination as Conservative rabbis. Some opponents of these decisions left the Conservative movement to form the Union for Traditional Judaism.

In December 2006, a resolution was adopted by the CJLS that approved the ordination of gay and lesbian rabbis and permitted commitment ceremonies for lesbian and gay Jews (but not same-sex marriage). Nevertheless, it maintained the traditional prohibition against anal sex between men.[3] However, an opposing resolution, which maintained the traditional prohibitions against gay ordinations and commitment ceremonies, was also approved. Both responsa were enacted as majority opinions, with some members of the committee voting for both. This result gives individual synagogues, rabbis, and rabbinical schools discretion to adopt either approach.[4]

Current direction

At the time of the 1990 National Jewish Population Survey (NJPS), Conservative Judaism remained the largest Jewish denomination in America, with 43 percent of Jewish households affiliated with a synagogue belonging to Conservative synagogues (compared to 35 percent for Reform and 16 percent for Orthodox). However, in 2000, the NJPS indicated that only 33 percent of synagogue-affiliated American Jews belonging to Conservative synagogue. For the first time in nearly a century, Conservative Judaism was no longer the largest denomination in America, with the Reform tradition drawing mixed-faith couples and Orthodox groups attracting formerly secularized Jews of the Baby Boomer generation seeking to return to the Jewish roots. At the same time, certain Conservative institutions, particularly day schools, have shown significant growth.

Jewish identity

Conservative Judaism maintains the traditional rabbinic understanding of Jewish identity: A Jew is someone who was born to a Jewish mother, or who converts to Judaism in accordance with Jewish law and tradition. Conservatism thus rejects patrilineal descent, which is accepted by the Reform movement. More importantly, Conservative rabbis are not allowed to perform marriages between Jews and non-Jews. However, the Leadership Council of Conservative Judaism has adopted a less condemnatory attitude toward intermarriage than Orthodoxy does. It condemns the idea that intermarriage constitutes a renunciation of Judaism or that those who marry non-Jews should be excommunicated. It calls on Jewish parents not to reject their children who intermarry but to reach out to the couple in love, encouraging them to raise their children as Jews and hoping that the non-Jewish partner will ultimately choose to convert.

Beliefs

For much of the its history, Conservative Judaism avoided publishing systematic explications of its understanding of the Jewish principles of faith. This was a conscious attempt to hold together a wide coalition based on the vision of Conservative Judaism as a middle ground between Reform Judaism and Orthodoxy.

In 1988, the leadership council of Conservative Judaism finally issued an official statement of belief, Emet Ve-Emunah: Statement of Principles of Conservative Judaism. In accord with classical rabbinic Judaism, it states that Jews generally hold certain beliefs. However, it insists that the Jewish community never developed any one binding catechism. Thus, no formal creed can be binding on all Jews. Instead, Emet Ve-Emunah allows for a range of Jewish beliefs that Conservative rabbis believe are authentically Jewish and justifiable.

Thus, Emet Ve-Emunah affirms belief in One God and in the divine inspiration of the Torah. However it also affirms the legitimacy of multiple interpretations of these issues. Atheism, Trinitarian views of God, and polytheism are all ruled out. It also explicitly rejects both relativism and fundamentalism.

God

Conservative Judaism affirms monotheism. Its members have varied beliefs about the nature of God, and no one understanding of God is mandated. Among the beliefs affirmed as authentically Jewish are: Maimonidean rationalism; Kabbalistic mysticism; Hasidic panentheism; and other theistic traditions.

Revelation

Conservative Judaism allows its adherents to hold to a wide array of views on the subject of revelation. Many Conservative Jews reject the traditional Jewish idea that God literally dictated the words of the Torah to Moses at Mount Sinai in a verbal revelation, but they hold the traditional Jewish belief that God inspired the later prophets.

Conservative Judaism is comfortable with biblical criticism, including the documentary hypothesis, the theory that the Torah was redacted from several earlier sources. Indeed, the movement's rabbinic authorities and its official Torah commentary (Etz Hayim: A Torah Commentary) affirm that Jews should make use of modern critical literary and historical analysis to understand how the Bible developed.

Jewish law

Conservative Judaism views halakha (Jewish religious law) as normative and binding. However, it also affirms that halakha has always evolved to meet the changing realities of Jewish life, and that it must continue to do so in the modern age.

This view, together with Conservative Judaism's diversity of opinion concerning divine revelation, results in considerable diversity in the Conservative movement's tradition of halakha.

The movement is committed to Jewish pluralism and respects the religious practices of Othodox, Reform, and Reconstructionist Jews, while disagreeing with some of their positions. It accepts the clergy of these movements as legitimate rabbis capable of ministering authentically to their congregations.

Conservative Judaism also accepts that the Orthodox approach to halakhah is generally valid, even though it opposes Orthodoxy's alleged fundamentalism toward the Torah, Talmud, and halakha. Accordingly, a Conservative Jew may satisfy his or her own halakhic obligations by participation in Orthodox synagogues. This becomes important to Conservative Jews traveling or living in Israel, where Conservative rabbis are not officially recognized.

Organization

Institutionally, Conservative Judaism is a unified movement. The international body of Conservative rabbis is the Rabbinical Assembly (RA), while the organization of synagogues is the United Synagogue of Conservative Judaism (USCJ), and the primary seminaries are the Jewish Theological Seminary of America (JTS) in New York City and the Ziegler School of Rabbinic Studies at the American Jewish University (formerly the University of Judaism) in Los Angeles. Conservative Judaism outside the USA is often called Masorti Judaism; Masorti rabbis belong to the Rabbinical Assembly.[5]

Conservative Judaism worldwide

The Masorti movement is the name given to Conservative Judaism in the State of Israel. It is also the name used by many Conservative Jews for their movement outside of the U.S. Masorti means "traditional" in Hebrew.

Conservative Judaism began to make its presence known in Israel before the 1960s. However, it is hampered by the fact that Israel officially recognizes only Orthodox rabbis. Today, there are reportedly 40 Masorti congregations with over 12,000 affiliated members.

The Masorti movement in Israel adopts policies on subjects of Jewish Law independent from the Conservative movement in the United States, and the two movements sometimes take different positions. For example, the Masorti movement in Israel rejected a decision by the Conservative movement in the United States permitting Jews living far from synagogues to drive to synagogue on the Sabbath.

In 1962 The Jewish Theological Seminary of America (JTS) began creating the Neve Schechter, the university's Jerusalem campus. This center houses the Schocken Center for Jewish Research, and the Saul Lieberman Institute for Talmudic Research. In 1975 the JTS instituted a curriculum requiring a year of study in Israel for every JTS rabbinical student.

In Britain today, the Masorti movement has 12 congregations, all of which are affiliated to the Assembly of Masorti Synagogues. The first congregation, the New London Synagogue was established on August 28, 1964.

The World Council of Conservative/Masorti Synagogues, better known as Masorti Olami, provides services to affiliated communities on five continents. Services include sending visiting rabbis to communities and providing programming support. In many of these communities there are chapters of youth groups and groups for young adults. Masorti Judaism is known to have communities in Australia, Brazil, Canada, the Czech Republic, France, Germany, Hungary, Israel, Japan, the Netherlands, Poland, Portugal, Russia, South Africa, Spain, Sweden, Switzerland, Ukraine, the United Kingdom and the United States. Headquarters are based in Jerusalem and New York City.

See also

Notes

  1. ↑ Emet Ve-Emunah, Statement of Principles of Conservative Judaism, 2nd Printing (1990).
  2. ↑ "In what Direction is the Conservative Movement Headed," Jewish News Weekly of Northern California, January 20, 2006 www.jewishsf.com. Retrieved June 4, 2008.
  3. ↑ Rabbis Elliot N. Dorff, Daniel S. Nevins, and Avram I. Reisner, Homosexuality, Human Dignity, & Halakhah Committee on Jewish Law and Standards, Rabbinical Assembly, December 6, 2006. Retrieved June 30, 2008.
  4. ↑ "Conservative Jews Allow Gay Rabbis and Unions," The New York Times, December 7, 2006. www.nytimes.com. Retrieved June 8, 2008.
  5. ↑ Masorti - About the Movement Retrieved June 23, 2008.

References
ISBN links support NWE through referral fees

  • Elazar, Daniel Judah, and Rela M. Geffen. The Conservative Movement in Judaism: Dilemmas and Opportunities. SUNY series in American Jewish society in the 1990s. Albany: State University of New York Press, 2000. ISBN 9780791446898
  • Fierstien, Robert E. A Century of Commitment: One Hundred Years of the Rabbinical Assembly. New York: The Assembly, 2000. ISBN 9780916219178
  • Gillman, Neil. Conservative Judaism: The New Century. West Orange, N.J.: Behrman House, 1993. ISBN 9780874415476
  • Gurock, Jeffrey S. From Fluidity to Rigidity: The Religious Worlds of Conservative and Orthodox Jews in Twentieth Century America. David W. Belin lecture in American Jewish affairs, 7. Ann Arbor: Jean and Samuel Frankel Center for Judaic Studies, the University of Michigan, 1998. ISBN 9781881759065

External links

All links retrieved March 20, 2017.

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