Do “Movements” exist anymore?
In the 1920’s American Judaism had a strong sense of the new
term “The Melting Pot,” in which Jewish Americans could be Jewish and yet not
be so very different from their fellow citizens around them. The compatibility of Judaism and Democracy
was the theme of the day. The first
English-Hebrew prayer books, and bibles were published. The Conservative movement, previously
centered on the Jewish Theological Seminary of America became lead by the new
United Synagogue of Conservative Judaism.
English, not Yiddish, became the language of the sermon, and Jews began
attending colleges and universities in record numbers. In 1925 the largest Boy
Scout Troop in America was at Beth Shalom, in Kansas City, MO.
After WWII, the G.I. Jew solidified our place in American
society, and became a builder of the suburbs as well as a champion of civil
rights. In the 1950’s, social clubs and
fraternal organizations defined the landscape of American society. Fraternity and Sorority groups existed in
High Schools, as well as colleges, and community organizations such as the
Lyons Club, Kiwanis, Masons, Rotary and more lead much of the volunteer and
networking activity in suburbs and cities alike. Jewish groups were created to
parallel those organizations, and some Jews joined the secular groups as well.
In the 1970’s, however, extended families were breaking
down, followed soon by the rise in divorce and the breakdown of nuclear
families as well. The individual was the
center of attention, and fraternal organizations throughout America were in
decline.
The Conservative movement was founded in the idea that
communal responsibility was best experienced through communal affiliation. And
we thrived. The USCJ boomed in the ‘50s and ‘60s as baby boomers grew their
families and yet were committed to traditional expressions in the modern world.
But over the past 30 years, to focus on the individual and
the loss of fraternal appeal has taken their toll. The Reform movement, based
in the idea if individual ethical autonomy, fits the new ethos
successfully. The smaller Renewal and
Reconstructionist groups also tap into these ideas. And the Orthodox movement,
based in a high standard of individual responsibility to mitzvot and communal involvement, has been largely insulated from
the change in external culture. Indeed, some say that it helps to define
Orthodoxy very clearly to be so different.
The Conservative movement, however, has lagged.
In the coming month, we will explore what these “movements”
truly are in our day. Are they
“movements” at all? What defines them? Come learn from Rabbi Leana Moritt
(Reform/Renewal), Rabbi Marc Spivak (Orthodox) and me as we each spend an
evening teaching and talking about what it means to be “our kind of Jew.” For
us, more than others, knowing who we are – and how we are different – is
critically important for our future as a synagogue. For dates and times, view our 3 Rabbis Flyer at www.bnaishalom.net