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This statement was adapted from the pamphlet entitled "What We Believe... What We Do..." prepared in 1993 by CCAR President Rabbi Simeon J. Maslin. More recent statements about Reform Judaism can be found in adopted by the CCAR in 1999, in by UAHC President Eric H. Yoffie, and in Reform Judaism magazine.
WHAT DO REFORM
If anyone were to attempt to answer these two questions authoritatively for all Reform Jews, that person's answers would have to be false. Why? Because one of the guiding principles of Reform Judaism is the autonomy of the individual. A Reform Jew has the right to decide whether to subscribe to this particular belief or to that particular practice.
But there is a historic body of beliefs and practices that is recognized as Jewish. We Jews have survived centuries of exile and persecution as well as centuries of unparalleled spiritual and intellectual creativity because we have always thought of ourselves as a people created "in the image of God," dedicated to tikkun olam -- the improvement of the world. And the particular beliefs and practices that have traditionally identified us as Jews have enabled us not only to survive creatively but to connect with the God "who has kept us alive, sustained us, and enabled us to reach this moment."
We Reform Jews are heirs to a vast body of beliefs and practices embodied in TORAH and the other Jewish sacred writings. We differ from more ritually observant Jews because we recognize that our sacred heritage has evolved and adapted over the centuries and that it must continue to do so. And we also recognize that if Judaism were not capable of evolution, of REFORM, it could not survive.
Reform Judaism accepts and encourages pluralism. Judaism has never demanded uniformity of belief or practice. But we must never forget that whether we are Reform, Conservative, Reconstructionist, or Orthodox, we are all an essential part of K'lal Yisrael -- the worldwide community of Jewry.
All Jews have an obligation to study the traditions that have been entrusted to us and to observe those mitzvot -- those sacred and time-hallowed acts -- that have meaning for us today and that can ennoble our lives, as well as those of our families and communities. It is our mitzvot that put us in touch with Abraham and Sarah; with Moses, Hillel, and the Jews of fifth-century Babylonia, twelfth-century Spain, and eighteenth-century Poland; and with the Jews of twentieth-century Auschwitz, Israel, the former Soviet Union, and our neighboring town.
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