The High Holidays are a time to look at the past year but also to consider the year ahead. On Rosh Hashanah I discussed some of the challenges and upheavals American Jews are currently facing. Tonight, I would like to place those issues in a longer, historical context, which, I believe, gives us cause for hope and optimism.
In the aftermath of the destruction of the Second Temple in 70 CE, Jewish life underwent a profound transformation. The rabbis of that era faced an unprecedented challenge: all previous forms of Jewish existence had been suddenly and violently uprooted. Temple worship, which had been the central pillar of Jewish religious life for centuries, was no more. The monarchy, which had provided political leadership and a sense of national identity, had long since fallen. Perhaps most devastatingly, the intimate connection to the land of Israel, which had been integral to Jewish identity and practice, was severely disrupted.
In this time of crisis, the rabbis had a dual mission: to preserve the memory of what had been lost while simultaneously reimagining Judaism for a radically altered reality. This monumental effort culminated in the formulation of the Talmud, a comprehensive work that would become the cornerstone of Jewish law and thought for millennia to come.
The Talmud’s creation involved careful consideration of which aspects of Jewish tradition remained applicable in this new context and which needed to be adapted or reinterpreted. This process unfolded through two primary methods: halachah, legal formulations that sought to codify Jewish practice in the absence of the Temple, and aggadah, storytelling, or, narrative theology. These stories served to transmit values, preserve historical memory, and provide comfort and guidance in uncertain times.
It is crucial to recognize that, while we now know the outcome of these efforts – the survival and flourishing of Judaism in the diaspora – at the time, the future was far from certain. The period following the Temple’s destruction was marked by the emergence of various movements within Judaism, each proposing different paths forward. There was no clear consensus on how to proceed, and the direction of Jewish life hung in the balance.
This pivotal moment in Jewish history serves as a powerful reminder of the resilience and adaptability of the Jewish people in the face of catastrophic change. It also sets the stage for understanding the significant transformations that would continue to shape Jewish life over the following centuries, leading up to the dramatic changes of the past three hundred years.
Today, we find ourselves at another pivotal juncture in Jewish history, facing challenges and changes that echo the profound upheaval experienced by our ancestors after the destruction of the Second Temple. Contemporary Jews are grappling with four major ruptures which, taken individually, would have had a tremendous impact. Taken together, they have fundamentally altered the landscape of Jewish life and thought.
First, the impact of the Enlightenment and subsequent enfranchisement of Jews in many societies has radically changed our relationship with the wider world. This has led to new questions about Jewish identity, assimilation, and the balance between tradition and modernity. The Enlightenment has had a profound and lasting impact on Jewish life, fundamentally altering how Jews perceive themselves and their place in the world. One of the most significant changes is that being Jewish is no longer simply a status conferred by birth or community, but an identity that individuals actively choose to embrace and express.
In this new paradigm, Jewish identity is not necessarily the dominant factor in an individual’s life. Many Jews today feel part of multiple communities simultaneously – they may strongly identify as American, LGBTQ+, or with various professional or social groups, in addition to their Jewish identity. This multiplicity of identities has led to a more complex and nuanced understanding of what it means to be Jewish in the modern world.
Perhaps most importantly, we have entered an era where we are all, in effect, “Jews by choice.” In contrast to previous centuries, there is no external coercion or societal pressure forcing individuals to remain within the Jewish community. This freedom has profound implications for Jewish continuity and community building.
The Enlightenment’s emphasis on individual rights and personal conscience gave rise to Liberal or Progressive Judaism. This movement has had a transformative impact on Jewish life, with the vast majority of Jews today (estimated at around 90%) regarding Jewish traditions as a matter of personal choice rather than inviolable divine commandments.
Liberal Judaism has tended to emphasize ethics over ritual observance. This shift in focus has led to an increased emphasis on the concept of tikkun olam, repairing the world, as a central tenet of Jewish practice. There has also been a growing focus on universal Jewish values such as b’tzelem elohim – the belief that all humans are created in God’s image – and loving the stranger, rather than strict adherence to specific mitzvot (commandments) as the basis of Jewish life.
This reorientation has allowed many Jews to find meaningful ways to express their Jewish identity that align with their modern sensibilities and broader worldviews. However, it has also raised challenging questions about continuity, authenticity, and the balance between tradition and innovation in Jewish life.
Second, the increasing role and authority of women within Judaism has challenged long-standing gender norms and sparked a reevaluation of religious practices, leadership structures, and interpretations of Jewish law. Gender equality has been a cornerstone of the Reform movement since its inception, fundamentally reshaping Jewish practice and community life. One of the most visible changes was the elimination of separate seating in synagogues, a practice that had physically divided men and women during worship for centuries. This architectural shift symbolized a broader commitment to encouraging women’s active engagement in all aspects of the community.
The movement gradually opened leadership roles to women, though progress was sometimes slow. It took nearly a century before Regina Jonas made history as the first woman rabbi, ordained in Germany in 1935. This groundbreaking event paved the way for future generations of women in Jewish leadership.
Today, the Reform movement’s understanding of gender equality has evolved and expanded. Women are now fully integrated into all levels of religious and communal leadership, serving as rabbis, cantors, and synagogue presidents. Moreover, there is an increasing focus on welcoming and elevating LGBTQ+ individuals in both leadership positions and general membership, reflecting a more inclusive and diverse approach to Jewish community.
This commitment to gender equality has profoundly impacted the practice and interpretation of Jewish traditions. Liturgy has been reimagined to include more inclusive God language, moving beyond exclusively masculine imagery and pronouns. New life cycle rituals have been developed to celebrate events traditionally overlooked for women, such as ceremonies for the birth of a daughter and the bat mitzvah, which parallels the bar mitzvah for boys. These changes reflect the Reform movement’s ongoing effort to harmonize ancient traditions with contemporary values of equality and inclusion.
Third, the Holocaust represents an unprecedented trauma that continues to shape Jewish consciousness, theology, and our understanding of Jewish vulnerability and resilience. The Holocaust stands as a pivotal and profoundly traumatic event in Jewish history, its full impact still reverberating through Jewish communities worldwide. While we continue to grapple with its implications, several significant effects have become apparent in the decades since.
One of the most shattering consequences was the challenge it posed to the Enlightenment-era belief that citizenship and assimilation would protect Jews from persecution. Many European Jews had embraced national identities and contributed significantly to their countries’ cultural and economic life, only to find these ties brutally severed. This betrayal forced a reevaluation of the relationship between Jewish identity and national belonging, influencing post-war Jewish thought and Zionist ideology.
The demographic devastation wrought by the Holocaust cannot be overstated. Beyond the immense loss of life – with one-third of the world’s Jewish population murdered – the tragedy also decimated the intellectual and cultural leadership of European Jewry. An estimated 80% of Jewish scholars perished, a loss that continues to impact levels of Jewish education and scholarship today. This intellectual vacuum has taken generations to even begin to fill, affecting the transmission of knowledge and tradition within Jewish communities globally.
Theologically, the Holocaust poses a profound challenge to traditional ideas about God’s role in Jewish history. The magnitude of suffering endured during the Shoah led many to question long-held beliefs about divine providence and the concept of the Jews as a chosen people. This theological crisis spawned new schools of Jewish thought, with some thinkers reinterpreting the idea of God’s presence in history, while others grappled with the very nature of faith in the wake of such devastation.
Finally, the creation of the State of Israel has transformed Jewish political reality and self-perception, raising complex questions about diaspora-Israel relations, Jewish sovereignty, and the interplay between religion and nationalism. The establishment of the State of Israel in 1948 marked a pivotal moment in Jewish history, representing the first time in nearly two millennia that Jews held significant political and military power. Initially, this development was a source of immense pride for American Jews, who saw Israel as a safeguard against future persecution and a fulfillment of long-held aspirations for Jewish self-determination.
However, in recent decades, the ongoing occupation of Palestinian territories has led many American Jews to question the moral implications of Israeli policies. This shift has sparked introspection within Jewish communities, raising challenging questions about whether Jews, now in a position of power, are using that power any differently from other nations throughout history. The situation has prompted debates about the possibility of maintaining a state genuinely based on Jewish values, particularly in the face of complex geopolitical realities.
The existence of Israel has also brought to the forefront questions about the role of the diaspora in Jewish life. Growing differences between Israeli and American Judaism have become increasingly apparent. In Israel, while most of the population identifies as secular, there is a tendency to view Orthodox Judaism as the most authentic form of Jewish practice. This perception has given Orthodox institutions an outsized impact on Israeli law and education, despite representing a minority of the population.
In contrast, American Judaism presents a markedly different landscape. Only about 10% of American Jews identify as Orthodox, with the vast majority aligning with liberal denominations or secular Jewish identities. This demographic reality has allowed for a much greater influence of feminist and LGBTQ+ inclusive perspectives within American Jewish communities.
Furthermore, there’s a growing trend among younger American Jews to affirm the value and authenticity of diasporic Judaism. This perspective represents a revival and reinterpretation of ideas that were prominent in the early days of the Reform movement.
These diverging paths have led to sometimes tense discussions about the nature of Jewish identity, the relationship between Israel and the diaspora, and the future direction of Judaism as a whole. As both Israeli and American Jewish communities continue to evolve, navigating these differences while maintaining a sense of shared heritage and destiny remains a central challenge for contemporary Jewish thought and practice.
These four factors have coalesced to usher in what many scholars and thinkers consider to be a Third Era of Judaism, following biblical and rabbinic Judaism. We find ourselves a few centuries into what scholars often refer to as the “post-rabbinic” era of Judaism, though this term is more a placeholder than a definitive description. We are, in essence, witnessing the birth of a new chapter in Jewish history. However, it is crucial to recognize that we are only at the beginning of this new era, and its ultimate shape and direction remain uncertain. The confusion and uncertainty many feel about the future of Judaism is not only understandable but expected. Just as our ancestors grappled with an unclear path forward after the Temple’s destruction, we too are navigating uncharted waters.
Yet, this period of flux also presents a unique opportunity. Rather than merely reacting to changes as they occur, we have the chance to be proactive in shaping the future of Judaism. By engaging thoughtfully with our tradition, embracing innovation where appropriate, and maintaining a dialogue between different Jewish perspectives, we can play an active role in guiding Judaism into this new era.
This new phase in Jewish history builds upon rabbinic traditions much as rabbinic Judaism was constructed on the foundation of biblical traditions. The framework remains, but its interpretation and application have evolved dramatically.
For instance, while few contemporary Jews adhere strictly to traditional kosher laws, many relate to the underlying principle of a food ethic, adapting it to modern concerns about sustainability, animal welfare, or health. Similarly, the role of non-orthodox rabbis has transformed significantly. Today’s rabbis often function more as ritual facilitators and counselors than as legal authorities, yet the title “rabbi” persists, bridging the gap between ancient tradition and modern practice.
The synagogue, long the epicenter of Jewish communal life, is gradually ceding its central position. Many Jews now find their primary Jewish engagement through organizations like Hadassah, Jewish Federations, or the ADL which focus on philanthropy, or specific causes. Younger Jews, in particular, often struggle to connect with traditional liturgy, instead gravitating towards outdoor and environmental programs that offer a different avenue for spiritual expression. We are also witnessing a flourishing of Jewish cultural creativity in music, drama, and the arts, much of which occurs outside traditional synagogue settings. Those synagogues that are growing tend to be those experimenting with new models of membership and programming, adapting to changing needs and expectations.
Economic realities for younger generations, including substantial student debt and soaring housing costs, have rendered many existing financial models for American synagogues unsustainable. This economic shift necessitates a reimagining of how Jewish institutions are funded and maintained.
Paradoxically, as traditional structures evolve or diminish, the need for community is growing. The dispersal of extended families, fewer organic social opportunities, and the growing demands of work life all contribute to a desire for human connection. These societal changes create a vacuum that Jewish communities, in whatever form they take, may be uniquely positioned to fill.
Temple Emanu-El, like many synagogues across the country, finds itself at a crossroads, grappling with the sweeping changes reshaping American Jewish life. We are not alone in facing these challenges, and like our fellow congregations, both large and small, we are committed to taking a proactive approach to our future.
This year marked a significant step forward in our journey of adaptation and growth with the formation of our long-range planning committee, skillfully led by Rabbi Sandra Katz. This initiative represents our community’s commitment to thoughtful, strategic planning in the face of evolving Jewish needs and practices. We recognize that the path forward requires both introspection and expertise, which is why we are thrilled to announce that, thanks to the generous support of the Farash Foundation, we will be continuing this process with professional assistance.
As we embark on this next phase of our planning, we do so with a clear-eyed understanding of the challenges before us. The landscape of American Judaism is shifting rapidly, and the traditional models that have sustained synagogue life for generations are being called into question. Yet, we approach this moment not with trepidation, but with optimism and excitement about the possibilities that lie ahead.
We enter the new year during undeniably difficult times. The world around us is in flux, and our community, like so many others, faces uncertainties. However, we draw strength and inspiration from our rich Jewish heritage, a legacy of resilience, adaptation, and renewal that has sustained our people through millennia of change and challenge.
Today, as we stand at the threshold of a new chapter in our congregation’s history, we do so with a profound sense of possibility. The challenges we face are real, but so too is our commitment to meeting them with creativity, compassion, and an unwavering faith in the enduring value of Jewish community. As we move forward together, let us embrace the opportunity to shape a Judaism that speaks to our times while honoring our past. In doing so, we continue the sacred work of those who came before us, ensuring that the light of Torah continues to illuminate our path for generations to come.
G’mar chatimah tovah – May this new year bring us strength, wisdom, and the courage to build a vibrant Jewish future together.