Since the exile of Jews, from their homeland, there has been many different branches of Judaism that have formed over time due to there separation over the world. Many ended up in European countries such as Germany and Spain whilst others ended up in Asian countries and Russia. There were still a remaining few that had remained in their homeland, Israel. This separation can be seen as a leading factor to the new forms. The two branches that I will be looking at are Reform Judaism and Modern Orthodoxy Judaism, specifically how they developed over time from traditional Judaism and the way in which they practice their beliefs. I will also be looking at how Reform Jews react to the Brit Milah rite of passage and the major Jewish festival: Passover (Pesach).
Reform Judaism first started to form in the 19th century Germany, this became known as the Jewish enlightenment period partially kickstarted by Moses Mendelssohn who believed that Judaism needed rethinking. He used, what would be deemed to be more Christian like practices. (Solomon, pg. 98-99, 2000). As the name reform suggests they set out to change what was believed in traditional Judaism to be more fit to suit the ever changing and modernising world. They wished to ‘enhance the beauty and relevance’ (Solomon, pg. 99 2000) of the religion. Taking away the ‘out-of date’ material and bringing in more relevant sermons and organ music.
In 1810, financer Israel Jacobson set up the first official Reform Temple in Seesen, Germany. This began the change of liturgy use and the way sermons were to be held. Prayers were to be read in German, making them more inclusive to those that had not studied Hebrew. It was 8 years later that the next Reform Synagogue was formed in Hamburg where they created their own prayer book omitting any reference to a Messiah or restoration of the 12 tribes of the holy land (Cohn-Sherbok, pg. 62, 1999). This purposeful omission of the messiah as because the reform Jews no longer believed that they needed to find a place to remain a state but rather they saw themselves as people connected by religious society. No longer having to go find their homeland the Jews of the Hamburg Synagogue saw themselves as ‘loyal Germans’ (Cohn-Sherbok, pg. 62, 2000).
Transitioning next in 1844, the Reform Jews gathered in Brunswick advocating change to the Jewish creed and modifications to Sabbath, dietary laws and traditional liturgy. A further conference was to follow this in 1818, Hamburg, this saw the issuing of their own prayer book omitting any mention of a Messiah and the restoration of the 12 tribes to the holy land restoration. (Cohn-Sherbok, pg.251, 2017) showing where the main divide now lied between the reformers and traditional Jews as the traditional Jew would have a significant belief that a Messiah would come and show them back to the land which God bestowed on them. Reform Judaism quickly spread across the globe after this, spreading throughout most of Europe and reaching the United States (Solomon, pg.100, 2000) and the first reform temple was established in Charleston California in 1824 following much the same liturgies as the temple in Hamburg (Cohn-Sherbok, pg.63, 1999).
The main noticeable differences in Reform Judaism to Traditional Judaism are the changes in beliefs and practices. Although Reformers follow there own liturgies they do stem from the same point as traditional Liturgies; the Hebrew bible, taking a more liberal view with it still having a key part to their identity (Cohn-Sherbok, pg.80, 1999). However, traditional Jews would disagree with this, in adapting this or just simply bypassing what is said in the Torah results in a break of the covenant which they had made with God, therefore meaning that they should be punished. Solomon (pg. 117, 2000) wrote to say that due to this break in the covenant that reform Jews have created, some traditional Jews believe that God punished the Jews with the events of the Holocaust. Although, this is not the view of all Jews. Evidently as Reform Judaism is the largest branch of Judaism outside of Israel thriving as a community and becoming more and more integrated with the modern world.
Reformers don’t typically always follow the kosher food laws, however, they are doing so more increasingly. They might follow the food laws to an extent like avoiding pork and shell fish be this for health reasons or for religion (Cohn-Sherbok, pg.84, 1999). Being as the laws transcend any reason the reform community do not believe that it is necessary to follow the laws.
Keeping up with general society they have allowed women to become Rabbis instead of them been traditionally a male figure. This can be seen as an eventual reflection of Reformers in the United States have been influenced by Geiger who said “Jews are teachers of Ethics to the world” Trepp (pg.98, 1974) evaluated this as Torah becoming an ethical guidance and following the laws was down to personal preference. Therefore, it would seem natural for changes such as women been Rabbis and for inter-faith marriages to occur.
Similarly to Reform Judaism, Modern Orthodox Judaism started in ‘hashkalah’, the Jewish Enlightenment in the nineteenth century (Neusner, pg.396, 2000). Rabbi Samson Raphael Hirsch leader of the Frankfurt Orthodox congregation and Rabbi Esriel Hiblesheimer of the Berlin Orthodox congregation are key people in modernising their way of life (Neusner, pg.313, 2000). The idea was to keep the orthodox life whilst assimilating to the lives of those around them. Hischer’s modernising of Jewish life came from the ‘orthodox’ communities being called as such because they were believed to have ‘old’ beliefs and were ‘backwards’ in thinking by the new progressive Jews (Cohn-Sherbok, pg.51, 2010). To them they believed that there was only one form of Judaism and if you did not believe in that then you were not Jewish. In Hischer’s belief religion was to be put at the forefront of life. If the religion was to call for a complete abandonment of what was understood as civilisation and progression then he would without question. For it is the word of God so everything else is of a lesser importance (Cohn-Sherbok, pg.21, 1999) In essence, he would practice life following the laws given to him by God fitting in with society, but if something in this society was against the given laws then he would take his religion as the priority and stand out from the civilisation around him. Hischer had confidence in the ability to be able to be observant of his faith and have participation in modern life without having to compromise on the God given doctrain.
However, Modern Orthodoxy is less open to these changes to belief, staying more in line with traditional ideals. It is important to them to have regular prayer services and old traditions such as men and women sitting separate from each other to avoid possible distractions still occur (Cohn-Sherbok, pg.20, 1999). Even though this may be demeaning to the outside point of view as women just been seen as a possible distraction, it is evident after talking to women within the orthodox community feel a sense of belonging and importance. This importance may not be in the synagogue it can be found in the family home. However, women have become more involved in the teachings of the Torah, in the past a woman would have been neglected in the teachings (Solomon, pg.87, 2000).
Similarly to traditional Jews, Modern Orthodox Jew believe that the Torah and Talmud is literally the word of God given to Mose at Mount Sinai. Taking what is said as commandments, which everything they do throughout their lives isn’t to be covered by, ensuring that they are keeping the covenant with God (Cohn-Sherbok, pg.80, 1999). However, following all the laws given at Mount Sinai can be difficult and like keeping the kosher laws. Keeping as close to following them as possible. For example, they may stick to them in the home keeping a Kosher kitchen, but when eating out they will pick a vegetarian option if there isn’t a kosher restaurant available to them (Cohn-Sherbok, pg.84, 1999).