Understanding Conservative Judaism
by Daniel Gordis, 1978
Finally, and most important, the much discussed "return to religion" has a vital
bearing on the future role of the modern rabbi. While this much-touted revival is often exaggerated, it
is rea; its basic drawback is that, genuine as it is for many, it has often remained superficial, lacking
deep roots in Jewish knowledge. Modern Jews, young or old, seeking to "return" are often at the mercy
of the many voices-- siren or strident-- that compete in the marketplace for Jewish souls, and many are
victimized in the process. Nevertheless, the new interest in religion will make it possible for the rabbi to
become, in ever greater degree, the teacher and interpreter of Judaism as a world-view and as a way of life
for those men, women, and young people who are intelligent in their quest for hama'or shebayahadut,
"the light that is in Judaism."
This religious revival is not of one piece. It takes the form of a pyramid consisting of three
layers. The broad base at the bottom constitues the new, widespread interest in the message of
religion; the middle, narrower segment above it represents an intellectual acceptance, in whole or in part,
of the content of religion; the apex, narrowest of all, but the crowining glory of the pyramid, consists of those who
have made a personal commitment to practice and observe the imperatives of religion. Each section of the pyramid
poses a challenge and an opportunity for the rabbi, summoning up all his learning and piety, his sympathy and wisdom,
his energy and patience.
Evidence is mounting of a radical transformation in the future structure of the synagogue as
well, affecting the role of the rabbi as its spiritual leader. Organized religion does not lack for critics today, many
of whose strictures have a substantial measure of justice. It is often pointed out, sometimes in sorrow and
often in anger, that organized religion today has become a massive institution, mechanical, impersonal,
and expensive, particularly for young people early in their careers. It is unfortunately true that the church and the
synagogue repel many of the most sensitive and potentially most valuable elements in the community.
All too often, the million-dollar temple fails to establish those intimate links between the individual Jewish child,
youth or adult and his faith which are the essence of the religious experience. Unfortunately, the remedy is harder
to come by than the diagnosis. p. 187-188
from Waxman's book, Tradition and change
Toward the Formulation of Guiding Principles for the Conservative Movement
by Rabbi Mordecai M. Kaplan, 1949
We point with pride to the many synogogues and community centers which have been built recently.
We forget, however, that, except on the High Holidays, the average synogogue attendance of our congregations
seldom amounts to more than ten percent of their memberships, and that the memberships themselves in large
cities, where 85 per cent of our people live, amount to less than ten percent of the Jewish population. p.289
Even if those opinions [of Koestler that the Jewish people are an anachronism with assimilation rates as they are,
Israel will soon cease being a Jewish country --BF] were no more than the expression of wishful thinking, the
very circumstance that so many Jews of light and leading should wish to see Judaism liquidated is enough of
a danger signal for those of us who are concerned with its conservation and enhancement.
The ideologies have become largely outdated. Their dividing lines are considerably faded, so that they merge
into one another like the colors of the rainbow. But the four groups [of Reform, Reconstructionist, Orthodox, Conservative]
have established their own organizations and institutions and have developed their own loyalties. The question
is what shall these groups do? To ask them to realign themselves is to expect water to run uphill. On the other hand,
as will be shown presently, there is nothing so urgent nowadays as for all Jews throughout the world to present a common
spiritual front against the menace of Jewish self-liquidation. The only feasible strategy is for each existing
group to do two things: 1) propose some formula as a common meeting ground for all groups on the highest
possible level of common purpose, and 2) redefine or reformulate those of its principles and practices that had
led it to take issue with the other groups. In line with this strategy, I submit the following analysis and program
for the Conservative group. p. 290-91
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