[HANASHIR:11352] RE: Hatikva

[ehavanashira.org <adrian...>]

OK, here's the story_reform was never anti-Zionist. Perhaps "a-zionist"
would say it better. And that perspective changed over time, By the Columbus
platform in 1937, the viewpoint had shifted. Yes, the '67 war gave renewed
vigor to support for Israel among all Diaspora Jews. But it was not a
turning point in overall Reform philosophy towards Zionism.

The Pittsburgh platform (1885):

5. We recognize, in the modern era of universal culture of heart and
intellect, the approaching of the realization of Israel s great Messianic
hope for the establishment of the kingdom of truth, justice, and peace among
all men. We consider ourselves no longer a nation, but a religious
community, and therefore expect neither a return to Palestine, nor a
sacrificial worship under the sons of Aaron, nor the restoration of any of
the laws concerning the Jewish state.


The Columbus Platform (1937):

Israel. Judaism is the soul of which Israel is the body. Living in all parts
of the world, Israel has been held together by the ties of a common history,
and above all, by the heritage of faith. Though we recognize in the group
loyalty of Jews who have become estranged from our religious tradition, a
bond which still unites them with us, we maintain that it is by its religion
and for its religion that the Jewish people has lived. The non-Jew who
accepts our faith is welcomed as a full member of the Jewish community. In
all lands where our people live, they assume and seek to share loyally the
full duties and responsibilities of citizenship and to create seats of
Jewish knowledge and religion. In the rehabilitation of Palestine, the land
hallowed by memories and hopes, we behold the promise of renewed life for
many of our brethren. We affirm the obligation of all Jewry to aid in its
upbuilding as a Jewish homeland by endeavoring to make it not only a haven
of refuge for the oppressed but also a center of Jewish culture and
spiritual life. Throughout the ages it has been IsraelÕs mission to witness
to the Divine in the face of every form of paganism and materialism. We
regard it as our historic task to cooperate with all men in the
establishment of the kingdom of God, of universal brotherhood, Justice,
truth and peace on earth. This is our Messianic goal.

San Francisco (1976)

Our Obligations: The State of Israel and the Diaspora -- We are privileged
to live in an extraordinary time, one in which a third Jewish commonwealth
has been established in our people's ancient homeland. We are bound to that
land and to the newly reborn State of Israel by innumerable religious and
ethnic ties. We have been enriched by its culture and ennobled by its
indomitable spirit. We see it providing unique opportunities for Jewish
self-expression. We have both a stake and a responsibility in building the
State of Israel, assuring its security, and defining its Jewish character.
We encourage aliyah for those who wish to find maximum personal fulfillment
in the cause of Zion. We demand that Reform Judaism be unconditionally
legitimized in the State of Israel.
At the same time that we consider the State of Israel vital to the welfare
of Judaism everywhere, we reaffirm the mandate of our tradition to create
strong Jewish communities wherever we live. A genuine Jewish life is
possible in any land, each community developing its own particular character
and determining its Jewish responsibilities. The foundation of Jewish
community life is the synagogue. It leads us beyond itself to cooperate with
other Jews, to share their concerns, and to assume leadership in communal
affairs. We are therefore committed to the full democratization of the
jewish community and to its hallowing in terms of Jewish values.

The State of Israel and the Diaspora, in fruitful dialogue, can show how a
people transcends nationalism even as it affirms it, thereby setting an
exampic for humanity which remains largely concerned with dangerously
parochial goals.


There, in it's own words-the Reform positions on Zionism, and Israel.

Adrian

Adrian A. Durlester, M.T.S.  - adrian (at) durlester(dot)com
http://www.durlester.com/
Director of Education, Beth El Hebrew Congregation, Alexandria, VA
education(dot)director (at) bethelhebrew(dot)org
Conference Chair, CAJE 27, Aug. 4-8, 2002, Trinity Univ., San Antonio, TX
caje27chair (at) caje27(dot)org
List-Owner for hanashir (at) shamash(dot)org; Co-Owner for L-Torah (at) 
shamash(dot)org
http://uahc.org/hanashir
adrian (at) ehavanashira(dot)org



> -----Original Message-----
> From: owner-hanashir (at) shamash(dot)org [mailto:owner-hanashir (at) 
> shamash(dot)org]On
> Behalf Of H & R Shubert
> Sent: Wednesday, April 17, 2002 9:15 PM
> To: hanashir (at) shamash(dot)org
> Subject: [HANASHIR:11349] RE: Hatikva
>
>
> Hi Steve,
>
> I'm wondering what the notion that Reform Judaism was
> anti-Zionist pre-1967
> is a new one to me -- certainly not something I noticed as a child growing
> up in a Reform congregation.  I wonder what the person who shared
> that idea
> was basing his information on.
>
> Rachelle
>
>
>
>
>

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