Conservative Judaism Is…
By Rabbi Loren Sykes
For decades, we Conservative Jews and our institutions have found it hard to articulate a definition of our unique approach to Judaism in short, easy to understand phrases. On the one hand, we gave people the catchphrase, “Tradition and Change.” It fit on a bumper sticker but was not enough to convey meaning. On the other hand, we gave them books: from the brief Emet Ve’Emunah to the recent volume, The Observant Life. A motivated person could devote a few hours to a few weeks to reading about Conservative Judaism. For many if not most, however, these works are too overwhelming a starting point for conversation or exploration.
We can’t put a book in someone’s hands and say, “Read this and we can talk next week” and expect to see them again, just as we cannot give a person a one or two word answer and expect it to mean much of anything to them. We still lack a brief, simple response to the person who wants to know what we are all about.
To insure the future of our stream of Judaism, we need an answer to the question, “What is Conservative Judaism?” that is as beautiful in its simplicity as it is brief. Because I believe this to be crucial, and because I want to initiate a public conversation on the topic, I propose the following:
Conservative Judaism is
Deeply spiritual;
Richly intellectual;
Soulfully engaged in repairing the world;
Passionately egalitarian; and
Avidly Zionist,
all deeply anchored in The Covenant and expressed through living and learning Torah and Mitzvot.
This is not an exhaustive list. It is not meant to be; rather, I hope many others will suggest additions and subtractions. Most of all, I hope people, colleagues and friends and as of yet unknown voices, will join this conversation leading to a recognized and accepted communal answer.
We stand for important, dynamic Jewish living and Jewish values. If we start the conversation with an answer that is memorable, beautiful, powerful and simple, people will be interested in hearing more, in learning more and in doing more. If every organization in the Movement articulates the same brief answer, we build a far more powerful voice than when we have we have too simple an answer, too long an answer or, most dangerous, no answer at all. Finally, if we can communicate this in a unified, passionate voice, we will succeed in starting deeper, more transformational conversations with individual Jews who, interest now piqued, will make the next appointment, join the conversation, take the next step on their personal Jewish journey. That next step leads to stronger communities and a stronger Jewish People.
This description could just as easily describe the Reform Movement. Indeed, has “tikkun olam” becoming the center of all? And amorphous “spirituality”? In this description, Torah and Mitzvot are an afterthought. Are Conservative Jews not bound to the performance of mitzvot? This formulation makes me feel that Conservative Judaism has outlived it’s purpose — our Movement’s best “products,” seeking a life defined by Jewish time and observance, our Ramah alums, USY Presidents, will continue to fill Orthodox shuls, while the fellow-Conservative-travelers will find their Judaism in the non-demanding Reform congregations. Rabbi Sykes, your very description illuminates the problem.
Dear Mom of Four,
Thank you for your thoughtful response. As I mentioned in the article, this was a very general attempt to start a conversation. While I did put Torah and Mitzvot at the end, it is not because it was meant as an afterthought; rather, it was to anchor everything in the opening to these core values. I could just as easily have put them in as a preamble.
In reality, I put this out as a conversation starter and not as an attempt to state what I actually think the definition should be. I hope people will accept the invitation to get into the conversation. A clear definition won’t solve all of our problems, but it will help to solve at least one of them.
Finally, as proof that the conversation starter definition I put out there is not necessarily representative of my own views, I should share that I am considered fairly “centrist” and am among those who believe that observance of Halakah is obligatory and is our end of the Covenantal relationship with God.
Please feel free to share your short definition of Conservative Judaism. What we need are more versions and ideas to energize the discussion. It will force us to better define ourselves.
Shalom
Rabbi Loren Sykes
Really? This is the best you can do? What about Halacha (Jewish Law) and how it is binding on all Jews?” When will CJ formally abandon its fealty to halacha. It did so in practice 30 years ago.
Most of my Orthodox friends really are Conservative. Most of my Conservative friends are not.- Rabbi Adam Frank
Rabbi Sykes-
While it is definitely important for us to find a catchphrase to help us define ourselves and to guide the future of our movement, I agree with the comments left above and wish that some aspect of adherence to or meaningfulness of Halakha could somehow be infused into this message.
However, I also wanted to point out something beautiful in the definition you provided that might be a way to “market it” (even though Halakha could still be added). I noticed that if you rearrange the five phrases you laid out into this order:
Passionately egalitarian;
Avidly Zionist,
Richly intellectual;
Deeply spiritual;
Soulfully engaged in repairing the world,
then the letters form the word “Pardes,” Orchard. What a beautiful way to imagine Conservative Judaism: as an orchard to which we can enter and reside in, but only if we remain “deeply anchored in The Covenant, (committed to Halakha), and continue to live a life of Torah and Mitzvot.”
Thanks Josh for this excellent way of organizing the terms. It is great for marketing, which I know you come by honestly. What other ideas, concepts do you suggest?