17
zations once set in their ways to become more nim-
ble and to re-envision themselves in ever new and
more dynamic ways, it has also reduced the ability
of our entire community to act in a concerted way,
together as one.
Here’s the exceptionally good news: Reform
Judaism has often referred to itself with a kind of
quick and imperfect shorthand as the Movement
of “choice through knowledge.” This means that
to make thoughtful, authentic decisions, one must
certainly have knowledge, but that the application
of this knowledge to the contemporary situation is,
ultimately, mediated by each individual’s relation-
ship with his or her community. The goal is to
incorporate Jewish knowledge, provided by our
tradition as it has developed over the centuries, into
the daily process of deciding how to live one’s life.
This implies that when a Reform Jew confronts an
ethical decision or a social injustice; when she is
deciding how to observe Shabbat or
hagim
,
or give
tzedakah
,
or what to eat or not to eat; when he has
to consider how to get married or divorced or raise
his children, that Jewish tradition has a serious and
significant voice in that choice.
Now, the truth is, we have the “choice” part cov-
ered – we are very, very good at that, which makes
perfect sense given both our history and our con-
temporary context. But on the knowledge part of
the equation, we can certainly do better. This, truly,
is our
nachalah
–
our inheritance. We are a Move-
ment that values and respects individual choice,
that puts Jewish ethics into action in laudable and
moving ways, and often speaks lovingly of Jewish
tradition, but we could also use some help in en-
suring that our people understand and enact their
ancestors’ faith in a deeper way. And that is where
we now come to
mesimateinu
–
our mission.
Mesimateinu
–
Our Mission
In the contemporary Jewish context, our mission
at the Hebrew Union College-Jewish Institute
of Religion continues to be to serve as a shining,
innovative, and attractive beacon of broad Jewish
learning, first to our students, then to our alumni,
and then to the rest of the Reform and collective
Jewish and scholarly worlds. Our message of a
thoughtful, ethical, innovative, and dynamic
Judaism that actively learns and observes, that cares
for those in need and works for those in need of
justice, is perfectly suited for the world around us.
In fact, many, many innovations we see in other
streams of Judaism are actually the direct result
of our Movement’s past actions.
Consider the massive innovations we see now in
prayer across all denominations. Our Movement’s
proud tradition of innovation in worship extends
back to Germany in the 1800s, long before any
other Jewish group had even considered substantial
revision of a
siddur
whose main rubrics had remained
largely unchanged since the tenth century. We were
the first to incorporate sermons, readings, and
poetry in the vernacular; the first to employ inspiring
music and musical instruments on Shabbat and
Festivals; and the first to ensure equality and
dignity for all in worship. When I think of the
incredible innovations taking place every day in
how we pray all over the Jewish world, I know
the impact we have had and we can have.
“
HUC-JIR, with its partners in the
Reform Movement and across the Jewish
polity, must become the center of a new
focus on helping Jews not just engage with
but learn about our tradition.”
4
5
6
7
8
17