"LUBAVITC11 CITY"
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to be a partnership between
the movements." But in-
terdenominational quarrels
jeopardize that partnership,
he says.
The recent controversy over
4 '
the proposed "Who Is a Jew"
amendment to Israel's Law of
Return has strained relations
between Conservatism and
Orthodoxy. The amendment,
which would have recognized
as Jewish only those con-
verted according to Orthodox
standards, was seen by many
as an attempt to delegitima-
tize non-Orthodox Judaism.
B'nai Moshe's Rabbi
Meyerowitz wishes the lines
of communication were open
so that greater understan-
ding could exist between the
movements. "Sometimes I
think we talk to Christians
more than we talk to our
fellow Jews about our
Judaism," he says.
Fundamentally, the dif-
ferences between the three
movements stem from their
respective visions of Revela-
tion. Unlike the Orthodox,
who believe that both the
c--- , Oral and Written Law were
given for all time at Mount
/-- Sinai, and the Reform, who
believe that the Torah was
written by man, Conser-
vatism holds that the Torah
was divinely inspired and
that the process of inspiration
continues in each generation.
Many Conservative Jews
feel they could learn a lesson
from the Orthodox. Some, like
Rabbi Arm, wish the Conser-
vative movement had orga-
nized, close-knit, neighbor-
hood communities like the
Orthodox. Others, like Rabbi
Schnipper, admire the Or-
thodox community's commit-
ment to Jewish practice in
the home.
Yet Rabbi Irwin Groner of
Congregation Shaarey Zedek,
who was ordained as an Or-
thodox rabbi, says he came to
Conservatism because Or-
thodox Judaism "did not ade-
- quately take into account the
needs and concerns of the
Jewish community," such as
the recognition of the status
of women, the distance people
live from the synagogue and
the use of English in services.
"There is a need to introduce
change and development in
the Jewish way of life," he
says.
Relationships are better
with the Reform movement,
say Conservative leaders,
partly because of the less-
zealous nature of the Reform
leadership. But few Conser-
vative rabbis would like Con-
servatism to emulate the
Reform movement.
"There are clear-cut,
definite differences between
us!" Rabbi Nelson says. "For-
s
example, no Conservative
rabbi that I know would of-
ficiate at a mixed wedding!'
Nor does the Conservative
movement accept the Reform
decision on patrilineal des-
cent, which states that a child
of a Jewish father is Jewish
regardless of the religion of
the mother.
T
he most commonly
voiced Conservative
criticisms of the
other movements are that Or-
thodoxy is "too static" and
that Reform "disregards
tradition." But two new
trends in Judaism — • the
modern Orthodox and tradi-
tional Reform — are causing
a crowding of the center that
many Conservative Jews feel
makes a clear-cut definition
of what Conservatism is all
about more important than
ever.
"I think the other
movements view us with con-
fusion," 'says Rabbi Elliot
Pachter of Adat Shalom.
"They don't understand why
there's a need for the Conser-
vative movement. They don't
understand why we're not just
one with the Reform or Or-
thodox movements. They
don't understand what makes
us unique."
This lack of understanding
exists both inside and outside
the movement.
"In the past," says United
Synagogue's Epstein, "people
were satisfied with knowing
what Conservatism wasn't.
They knew it wasn't Reform
and it wasn't Orthodox. They
never really cared about what
it was."
One such Conservative Jew
is Jay Welford. Welford was
raised in a Conservative
synagogue until the age of 11.
He joined a Reform temple
when his parents moved to
Detroit.
"I didn't really like it
there!" he says. "I missed the
tradition." When Welford got
married, he switched to Con-
gregation B'nai Moshe.
Welford admits to an 'ig-
norance of the Conservative
philosophy. "I think the
average Conservative Jew
doesn't really know what it's
all about. To me, it's about
more tradition and educa-
tion!'
The Conservative leader-
ship is trying to reach out to
people like Welford with
greater educational program-
ming. In an attempt to clarify
what the movement is about,
last year the Conservative
leadership published Emet
Ve-Emunah, a 58,-page state-
ment of the principles of Con-
servative Judaism.
JTS Vice Chancellor John
Ruskay believes that "each
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THEPROW202) 226-4054
August 1, 1989 •
Rabbi Yitschak M. Kagan
Rabbi Berel Shemtov
Lubavitch Foundation
28555 Middlebelt Road
Farmington Hills, Michigan 48018
Dear Rabbis Kagan and Shemtov:
Congratulations! I am pleased to have been able to play a
role in the realization of your hopes and aspirations in the
establishment of a U.S, Postal Service station between Grayling
and Kalkaska. I understand that outgoing mail will bear the
cancellation "Lubavitch City."
I know you are proud of this accomplishment. The name
"Lubavitch", I understand, stems from the Russian town where your
organization began. In Russian, luba means brotherly love, a
phrase made concrete and meaningful by the worldwide
humanitarian, social, and educational achievements of your
international organization. Lubavitch has contributed much to
the American society. Lubavitch City is a small but important
recognition of your efforts.
My best wishes to your organization and to the success of
your Postal Service station.
With bett wishes,
Chairman
WDF:prj
CAMP GAN ISRAEL
Esther Allan
,The Director
LubavitOh Foundation _
28555 Middlebelt Road
Farmington Hills MI 48018
The Camp Gan Israel I Esther Allan resort area
is granted a
Postal Service Station
Thanks to the efforts of
Congressman William D. Ford, Mr. Paul Borman,
and Mr. David Hermelin
Lubavitch Foundation
28555 Middlebelt Road, Farmington Hills, MI 48018
(313) 737-7000
THE DETROIT JEWISH NEWS
27