Reform Judaism

The Reform movement was originally an assimilationist movement.   (This is no longer the case.)  It began in 19th century Germany in response to newly granted emancipation.  Philosophically, it rejected the idea of Torah as revelation, and the idea of Torah as a basis for behavioral law (halacha).  It regarded the Bible as a valuable folklore, abandoned Jewish nationalism, and repudiated all religious practices that were felt to be peculiar to traditional Judaism in contradiction to secular European society.  Thus praying in Hebrew and wearing a head covering were prohibited.  At one point, moving Sabbath observance to Sunday was debated.  It was the new behavior (rather than the philosophy) that necessitated a separate community.

The wave of Jewish immigration to America in the early 1800s consisted largely of Reform Jews.   In the twentieth century, Reform philosophy and liturgical practices have grown much more traditional.  Zionism is now mandatory, praying in Hebrew and covering one’s head are permitted as options, and ritual appears to be making a comeback.  Reform liturgy has many features that are based on the dominant non-Jewish culture, such as organ music, mixed choirs, prayers in English, lighting flames on the Sabbath, and so on.  The American Reform movement has a proud record of social activism and charity work.

Tsedekah

Tsedekah is a Hebrew word.   Tsedekah means "justice" and "righteousness".   Tsedekah is the Jewish term for giving alms.   There is no Hebrew word having the same connotations as the Christian word "charity".   Justice and alms-giving are metaphorically one in Jewish thought.   The rights of the recipient are paramount, rather than the merit of the giver.

Jewish Law requires every Jew to give between ten and twenty percent of their income to needy or disadvantaged people.   This is not an act of compassion.   This is Tzedekah.   In Christian tradition, one who does not give charity lacks compassion.   In contrast, a Jew who does not support the needy commits a positive act of social injustice, and delays the coming of the Messianic Age.

To understand this better, consider that "the earth is the Lord's and the fullness thereof" and that numerous Biblical laws direct us to transfer specific amounts of the bounty we possess to support the poor.   Therefore, these laws effect transfer of legal title, and failure to obey is misappropriation of assets that rightfully belong to others.   After the performance of "charitable" acts, one should not say, "I have dealt with my fellow man benevolently," but rather, "I have dealt with my fellow man justly, as I must do."

Giving more than twenty percent is prohibited.   This is viewed as irresponsible dissipation of wealth which may, in the long run, cause the giver to become dependent upon society.

Giving less than ten percent is considered miserly under normal circumstances, but Jews who are themselves dependent upon Tzedekah may give as little as five percent.   Even the most destitute Jews must give five percent of what little they get -- even if all they get is Tsedekah.   Thus even the poorest maintain their self-worth and their societal role by being able to help others.

Jewish Tradition maintains that Tsedakah is best given in such a way that neither the giver nor receiver are aware of the other.   Thus no one can feel dependent on, or indebted to, another individual.   And no one can feel in control of, or owed by, another.   Thus there have always been Jewish organizations acting as go-betweens for anonymous donors and anonymous recipients.

Tsedekah is an integral part of the traditional observances associated with most events of the Jewish calendar and life-cycle.