"Until now, I thought Reform was a stream of Judaism, but after visiting two of their synagogues, I am convinced that this is a completely new religion without any connection to Judaism. Total assimilation. Their prayer is like a completely Protestant ceremony.” The person who spoke these words isn’t a member of some ultra-Orthodox fringe, but a self-identified secular Jew. The rant wouldn’t have been worth repeating had it not been spoken by Reuven Rivlin, the incoming president of Israel.
After he visited two Reform congregations in the United States in 1989, he said: “As a Jew who does not observe 613 commandments and perhaps not even 13 commandments, I was deeply shocked without any limit. I discovered what kind of worshipping group was in front of me, such that any connection between it and Judaism didn’t even approach reality. I felt as if I were in a church.” Apparently, like many other secular Israelis, the synagogue he doesn’t go to must be Orthodox.
Rabbi Eric Yoffie, past president of the Union for Reform Judaism, America’s largest synagogue organization, hosted him on that visit. When seven years ago Rivlin was a candidate for the office to which Shimon Peres was elected, Rabbi Yoffie asked him if, as head of the Jewish state, he’d address Reform rabbis as rabbis. He said no. There’s to date no evidence that he has changed his mind.
Congratulating the president-elect, Rabbi Rick Jacobs, Rabbi Yoffie’s successor, wrote to him: “I’m hoping that you’re ready to update your harsh and rather unenlightened views of our dynamic, serious and inspiring expression of Judaism that animates almost 900 congregations representing over a million and a half North American Jews.”
Unless he does so, he’d be following in the footsteps of Peres’ predecessors Moshe Katsav, who, when in office, stated openly that he wouldn’t recognize Reform rabbis as rabbis. This would make Rivlin persona non grata in large sections of Diaspora Jewry and reflect insensitivity to what’s happening in Israel today.
For example, the recent biennial convention of the Israeli Reform movement brought together some 900 delegates from about 40 congregations and educational institutions across the country. Leaders of several of the political parties addressed them and other senior politicians attended. The religious landscape that once sought to compel Jews in Israel to choose between Orthodoxy and secularism is changing. It behooves the new president to acknowledge it.
Last Shavuot, Tel Aviv opened its city hall to a tikkun, an all-night study session, organized by non-Orthodox religious groups that reflect the growth of pluralistic Judaism in Israel. It was led by Rabbi Estaban Gottfried, ordained by the Reform Hebrew Union College in Jerusalem. Judging by his pronouncements so far, and despite his reputation for fairness in politics and warmth and joviality in personal relations, this seems to have eluded the new president of Israel.
If he wants to speak to all Israelis, he must learn to accept the religious realities in his country and relate positively to its citizens, whether or not he agrees with the way they pray. And if he wants to represent Israel to the Jewish Diaspora, he must not deny the religious identity of arguably the majority of Jews there.
Like its North American counterpart, the Israeli Reform movement has magnanimously given him an opportunity to rethink his stance. Upon his election, it sent a letter wishing him well and pledging loyal support. Attempts will now be made to seek a formal meeting with him.
In anticipation, Rivlin should read his mail, including the open letter from Yehuda Kurtzer, president of the Shalom Hartman Institute of North America, a leader in fostering good relations between Jews all over the world, in which he spelled out the destructive consequences of attacking “the largest denominational movement in America and the broadest religious umbrella under which American Jews congregate.”
Will the new president of Israel respond in ways that enhance the dignity of his office?