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— discreetly, but accessi-
bly positioned near the
prayer books.
Mr. Wise says the "rev-
olution" in Reform is
somewhat of a misnomer.
"The move from the
classical Reform of 100
years ago to the openness
toward tradition that we
see today is really the re-
sult of evolution, not rev-
olution," he said. "It was
more gradual than sud-
den. It has certainly tak-
en on a great deal of speed
in the past four decades,
but I think that has to do
with where we live — in
the United States which
is very open."
Mr. Wise, who has di-
rected Emanu-El's reli-
gious school for
two-and-a-half years, says
the students learn "everything
in the canon of Jewish life.
There' —nn area WP don't cover
at some level. The difference be-
tween us and a Conservative or
Orthodox congregation is one of
approach to the material.
"It's a question of teaching
that we have a commitment to
making informed choices, to do-
ing those things that we find
naziarlingfal. Those things that
we don't find meaningful, we
perhaps come back to later.
What we find meaningful
changes as we grow."
However, Temple Israel
President Linda Brodsky says
that in her 36 years of teaching,
she has witnessed significant
modifications to lesson plans of
her congregation's religious
school.
"Today, God is part of our
curricula," she said, explaining
that she teaches a sixth-grade
course called "God, Torah and
Israel." "(Before), we discussed
God and spirituality, but we
would never have had a whole
class on them."
This year, for the first time,
children in Ms. Brodsky's high
school class asked if they could
lay tefillin. They didn't just
want to read about it or see a
demonstration; they wanted the
hands-on experience.
"The kids want to know," she
said. "They want guidance.
They want to understand where
they come from and where they
are going, or they'll feel lost."
Ms. Brodsky explains the
trend toward tradition —
among children and adult Re-
form Jews — partly in terms of
demographics. Today's Jews
don't live in ghettos. Many chil-
dren grow up in interfaith
households. It is much more dif-
ficult to be Jews-by-association
in our daily lives because we
aren't surrounded by Jewish
culture, ghetto-style. Therefore,
Ms. Brodsky says, people want
more ritual and a deeper un-
derstanding of their religion.
"It's harder to hold on with-
out it," she said.
espite the current
"revolution," local rab-
bis say Reform Jews
still agree on some ba-
sics.
"Study. We believe ii. ,. 1.,7
individual's personal autonomy
to accept or reject Jewish tra-
dition," Rabbi Sleutelberg said.
"But one's acceptance or rejec-
tion should only come after
careful study of the ramifica-
tions of that decision."
Rabbi Lane Steinger of
Emanu-El referred to this as in-
formed decision making. He
quoted the late Rabbi Solomon
B. Freehof, who, during the
1950s, said Reform Judaism
hopes to find a balance between
discipline and liberty.
"I think that holds true today
as much as it ever did," Rabbi
Steinger said.
At the crux of Reform, said
Rabbi Polish, is the notion of
choices. Tradition is not im-
posed upon Jews, he said, by ex-
ternal dictate.
"Some Reform Jews will
choose to do less; some will
choose to do more. The impor-
tant shift within the Reform
movement was not from less
traditional to more traditional.
The shift in Reform had to do
with choices."
Perhaps that's why gather-
ings of Reform Jews greet the
eye like a patchwork quilt these
days. Some wear kippot, some
don't. Some daven, some don't.
Some congregants, draped in
tallitot and chanting in Hebrew,
say they like this trend toward
tradition; others say they don't.
Rabbi Sleutelberg finds it
hard to predict the future of Re-
form:
"There are too many un-
knowns to anticipate what
turns and twists the movement
will take. I think that's one of
the beauties of Reform Ju-
daism. We are constantly re-
forming." ❑
D