By Frida Kerner Furman
Examines Jewish id within the prosperous and expert neighborhood of a liberal reform synagogue. The ebook explores how one synagoue grapples with the method of id building as a social phenomenon, revealing tensions among individualism and corporatism and different opposing components.
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Additional resources for Beyond Yiddishkeit: The Struggle for Jewish Identity in a Reform Synagogue
Eventually, Reform ideology and practice, brought to America by German rabbis, was used to give legitimation to adaptations to America already in effect Oick 1976). Synagogues increasingly became patterned after the Protestant model, with sermon, choir, and organ used to beautify the service. By 1880, most synagogues were identified with Reform Judaism. Concomittantiy, Judaism became identified principally as a religion. The German Jews had moved from immigrant status into the 20 BEYOND YIDDISHKEIT middle class by the time of the Eastern European Jewish migrations, which started in 1881 and continued until 1924.
The following are some representative answers: For me to be a Jew is principally an obligation, a commitment to fair play, justice, freedom. " To fight for the things that I believe in is Jewish. All the things that I feel strongly about, such as my liberalism, are Jewish. To be Jewish means to be honest, to be fair. It means doing rather than being.
Isaac M. Wise emerged as the great organizer and unifier of the movement. More practical than ideological in temperament, he initially had no desire to create a separate movement in American Judaism. His goal was to forge unity among the various ideological persuasions then current among American rabbis. That was his aim when he founded the Union of American Hebrew Congregations in 1873 and the Hebrew Union College in 1875. He was willing to part company with traditional colleagues only when joint conferences failed.
Beyond Yiddishkeit: The Struggle for Jewish Identity in a Reform Synagogue by Frida Kerner Furman