tag:blogger.com,1999:blog-3314914268727443114.post1196300904008927489..comments2023-10-31T12:43:06.690-04:00Comments on NishmaBlog: Judah Maccabbee - Politically IncorrectNishmahttp://www.blogger.com/profile/04237299801109329429noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-3314914268727443114.post-23189204688290276482013-01-10T14:11:22.376-05:002013-01-10T14:11:22.376-05:00I just read Rav Hecht's comment to my article...I just read Rav Hecht's comment to my article on the Macabees on the Nishma blog regarding the ever-changing nature of Reform Judaism.<br /> <br />He is correct as it is stated in the Columbus platform in the 1930s<br /> <br />"4. Torah. God reveals Himself not only in the majesty, beauty and orderliness of nature, but also in the vision and moral striving of the human spirit. Revelation is a continuous process, confined to no one group and to no one age. Yet the people of Israel, through its prophets and sages, achieved unique insight in the realm of religious truth. The Torah, both written and oral, enshrines Israel's everÂgrowing consciousness of God and of the moral law. It preserves the historical precedents, sanctions and norms of Jewish life, and seeks to mould it in the patterns of goodness and of holiness. Being products of historical processes, certain of its laws have lost their binding force with the passing of the conditions that called them forth. But as a depository of permanent spiritual ideals, the Torah remains the dynamic source of the life of Israel. Each age has the obligation to adapt the teachings of the Torah to its basic needs in consonance with the genius of Judaism."<br /> <br />Nevertheless, I want to point out that I did not say anything more than those who take a pro-position on homosexuality are violating the Pittsburgh platform, which clearly states that the Torah is the guidepost of Reform Judaism on moral values.<br /><br />It is interesting to note the difference between the Pittsburgh platform and the quote above from the Columbus platform. In fact when I was a representative of the cRc to the Jewish community relations Council at Chicago's Federation, I posed this to a Reform Rabbi discussing the decision to perform gay marriage by Reform. I stated that traditionally you left the observance of the rituals of Judaism in the Torah to the individual but rejected those that were not conforming with modern society. He agreed. Now, with the establishment of gay marriage in violation of a clear passage in the Torah on morality you are violating the moral teachings of the Torah. He agreed. I then asked, If this is the case what constitutes Judaism in your mind? His reply was telling, You have a good point, I'll have to think about it. Those in attendance were surprised by his answer and looked concerned. Some even came over to me after the meeting to discuss it further.Rabbi Philip Lefkowitznoreply@blogger.comtag:blogger.com,1999:blog-3314914268727443114.post-90628556437567860552012-12-30T19:32:17.613-05:002012-12-30T19:32:17.613-05:00Many People are unaware of society's downward ...Many People are unaware of society's downward slide towards Paganism.<br /><br />RRWRabbi Rich Wolpoenoreply@blogger.comtag:blogger.com,1999:blog-3314914268727443114.post-17991623926146340202012-12-30T19:29:46.846-05:002012-12-30T19:29:46.846-05:00When Rabbi Lefkowitz begins to speak of Reform Jud...When Rabbi Lefkowitz begins to speak of Reform Judaism and how this article also violates their sensibilities, though, I do find problems. While homosexuality may have been perceived as an ethical/moral law in the 1800's and, thus, part of the Reform platform aswell, that is clearly not the case today. In arguing that things change, Reform also has to take up the position that even the very definition of morality and ethics change -- and so they can move on their views of homosexuality as well. This is another issue that has to be dealt with within Reform theology. In the 1800's, they were able to give some permanence to Jewish thought by making this distinction between changing ritual and permanent ethics/morals. Now, however, even the latter is subject to possible change so what value, if any, is there from the lessons of our heritage? This is a challenge that Reform Judaism has to face.<br /><br />Rabbi Ben HechtRabbi Ben Hechthttps://www.blogger.com/profile/13424122479105225620noreply@blogger.comtag:blogger.com,1999:blog-3314914268727443114.post-71282924982280152032012-12-30T19:29:18.327-05:002012-12-30T19:29:18.327-05:00Clearly, this article from this rabbi in Maine is ...Clearly, this article from this rabbi in Maine is another example of what I termed the American Myth of Chanukah. See, further, http://nishmablog.blogspot.ca/2012/12/huffington-post-how-chanukah-became.html. The story of the Maccabees was not about the American view of generic freedom but of a battle for the dominance of Torah and, while I do believe that Torah does have a place for tolerance, this is not the overriding point of Chanukah. This holiday celebrates commitment to God's system and, in this regard, I applaud Rabbi Lefkowitz in his response. <br /><br />Rabbi Ben HechtRabbi Ben Hechthttps://www.blogger.com/profile/13424122479105225620noreply@blogger.com