Reform Judaism
A restoration of tradition.
The maḥzor from the 1890s to the present.
Or was he mistranslated?
It offers answers to Diaspora questions, not Israeli ones.
The Hebrew phrase tikkun olam—“fixing the world”—has come to be one of the most well-known concepts in American Judaism, cited even by the President. In. . .
In embracing intellectual fads and political activism, the Reform movement has robbed itself of its very reason for being. (1992)
What happens when a Judaism of personal choice replaces one of obligation? Just look at the Reform movement, with its 80-percent attrition rate.
Some Reform rabbis have taken to justifying intermarriage by invoking an utterly fanciful biblical prototype; they couldn’t have picked a more damaging or counterproductive religious strategy.
Having retired as chief rabbi in the United Kingdom, Jonathan Sacks intends to “go global” as a roving Jewish intellectual; will he also venture beyond. . .
If the decline of non-Orthodox Judaism is to be reversed, knowledge, ritual, and observance must become as central as social justice to Conservative and Reform Jews.
A new survey of American Jewry finds that young adults are substantially less religious than their grandparents, the rate of intermarriage is climbing—and Orthodoxy is growing.
Like the majority of American Jews today, the Cutheans of old rejected rabbinic authority and law. But while the rabbis have endured, the Cutheans have all but disappeared.