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We'll give you a coupon good for one free meal at the popular Rikshaw Inn with the purchase of another meal of equal,or greater value. And, we'll provide two hours of care for your children (limit 3 children per family) — absolutely free. Monday thru Thursday only Ifs our way of introducing you to The Playground, one of Michigan's premier child care centers. The Playground is staffed with university- trained Early Childhood Development professionals. We provide quality hourly and daily child care in a stimulating and nurturing environment. Kids love it! Take advantage of this terrific offer. Next time you want an evening out, give the kids an evening out, too. At The Playground! Offer expires September 30, 1986. 1441611EAND Full Time and Hourly Child Care 851-3380 • In the Orchard Mall Orchard Lake & Maple Roads, near the Shopping Center Market Open for hourly child care Mon. - Thurs. 8 a.m.- 10 p.m.: Fri. 8 a.m.- 1 a.m.: Sat. 9 a.m.- 1 a.m.:Sun. noon - 8 p.m. (Sunday hours September through May only). For children under 30 months, please call for reservations. Limit one free dinner coupon per family. You will be charged regular low rates after free two-hour period. THE RIKSHAW INN • In the Orchard Mall 48 Friday, September 5, 1986 RELIGION WEATHER STRIPPING THRE SHOT Oi ONE STOP DOOR STORE • • • • • II 49 9 5 Lntry Otoi THE DETROIT JEWISH NEWS Fourth Branch Continued from preceding page viving into the future in- volves an awareness of the chasm between the tradi- tional and modern world view and the courage to risk mean- ingful change. Kaplan is his own best il- lustration. Together with such thinkers as Milton Steinberg, Eugene Kohn and Ira Eisenstein, he applied his reconstructionist theory to Jewish liturgy. After pub- lishing a widely criticized new Haggadah in 1941, he pub- lished the pioneering Recon- structionist Sabbath Prayer Book four years later. Kaplan observed Jews who, unable to accept portions of the tradi- tional worship text, aband- oned prayer itself. Kaplan himself shared many of their objections to those sections of the prayer book whose theology and morality ran counter to his own beliefs. The reconstructionist solu- tion was not to pray without believing or not to pray at all, but to reinterpret the liturgy in a new key. The contemporary theolog- ical and moral sensibilities of Jews were to be respected. Prayers discriminating against women, slaves and gentiles were omitted and replaced by positive formula- tions. Petitions for the restoration of animal sac- rifices in a rebuilt 'Temple in Jerusalem were deleted along with those affirming belief in physical resurrection as were God's rewarding and punish- ing of Israel by granting or withholding the rainfall. While the Reconstruction- ist prayer book reinterprets many of the traditional lit- urgical texts, it explicitly re- jects those extolling God's ex- clusive election of the Jewish people and His revelation of Ibrah as the only doctrine ex- pressing God's will. Recon- structionism is the sole Jewish religious ideology to reject the idea of God's chosen people and the ra- tionale which the other Jewish movements offered in its favor. For Kaplan, the idea of divine chosenness intro- duces invidious distinctions between Jews and gentiles, implies the superiority of the chosen over the rejected, raises sibling rivalries among religions and peoples each claiming the exclusive ap- proval of the father, thus placing obstacles to the way of peace and harmony. The Jewish people, seeking to become a people in the image of God, chooses its vocation which implies no claim to superiority. Nothing in the doctrine of vocation precludes other peoples or religions from becoming just as holy and dedicated to serving God by embodying the universal values that their historic ex- periences have revealed to them. The publication of the Sab- bath Prayer book led to the denunciation and excom- munication of Kaplan and the burning of the prayer book at a public meeting of the Union of Orthodox Rabbis (Agudat Ha-rabbanim) on June 12, 1945. Kaplan's liturgical and ritual innovations, which in- cluded the total acceptance of women in the religious life of the synagogue, e.g., counting women in the minyan, were not meant for every Jew or every synagogue. They were addressed to a major Jewish constituency which felt so great a dissonance between its intellectual and moral belief systems and the world- view of the prayer book that they turned away from the religious community. The pragmatics of Kaplan's recon- structionism was designed to leave no excuse for apostasy. Kaplan placed considerable emphasis upon the stablizing force of sancta to provide the element of continuity and sameness which enables the ongoing revaluation of tradi- tional concepts and practices where it is called for. Sancta refer to the constellation of historic realities — heroes, events, places, folk-ways, myths, writings — which serve as the common sacred referents of a people. The sancta shared by the widest variety of Jews help preserve the unity in the diversity which characterizes the con- dition of Jewish life. The major adjective qual- ifying civilization is "re- ligious." Jewish religion is the natural, social product of a people's life, the soul of its civilization. Without the Jewish religion, Judaism is devoid of the self-con- sciousness which a civiliza- tion attains when it becomes aware of its purpose or what Kaplan calls its "salvation." But religion is not syn- onymous with or isolated from the whole of Judaism. "'lb have religion a people must have other things in common besides religion." Paradoxically, the religious regeneration of a people demands that religion ceases to be its sole preoccupation. Correlation is a key Kap- lanian concept linking Divini- ty with peoplehood and the idea of God with the idea of salvation. "God" is a cor- relative term which relates to a people in the same manner that other functional nouns relate, e.g., parent to child, teacher to pupil, shepherd to flock. "God" denotes a rela- tionship of supreme impor- tance to a people or to mankind. The functional idea of God is derived not from metaphysical speculation or supernatural revelation but naturalistically from the pro- cess of discovering the mean-