Conservative Judaism
The hitherto sole major attempt to define a clear credo was made in 1988, with the Statement of Principles Emet ve-Emunah (Truth and Belief), formulated and issued by the Leadership Council of Conservative Judaism.
The platform provided many statements citing key concepts such as God, revelation and Election, but also acknowledged that a variety of positions and convictions existed within its ranks, eschewing strict delineation of principles and often expressing conflicting views.
[1][2][3] In a 1999 special edition of Conservative Judaism dedicated to the matter, leading rabbis Elliot N. Dorff and Gordon Tucker stated that "the great diversity" within the movement "makes the creation of a theological vision shared by all neither possible nor desirable".
[7] A similar negative approach toward Higher Criticism, while accepting an evolutionary understanding of Oral Law, defined Rabbi Alexander Kohut, Solomon Schechter and the early generation of American Conservative Judaism.
The first doctrine, advocated by such leaders as rabbis Ben-Zion Bokser and Robert Gordis, largely imparted that some elements within Judaism are fully divine but determining which would be impractical, and therefore received forms of interpretation should be basically upheld.
This evolutionary perception of religion, while relatively moderate in comparison with more radical modernizers—the scholarship of the Positive-Historical school, for example, sought to demonstrate the continuity and cohesiveness of Judaism over the years—still challenged Conservative leaders.
They regarded tradition and received mores with reverence, especially the continued adherence to the mechanism of Religious Law (Halakha), opposing indiscriminate modification, and emphasized they should be changed only with care and caution and remain observed by the people.
Rabbi Louis Ginzberg, summarizing his movement's position, wrote: We may now understand the apparent contradiction between theory and practice... One may conceive of the origin of Sabbath as the professor at university would, yet observe the smallest detail known to strict Orthodoxy...
It is the task of the historian to examine the beginnings and developments of customs and observances; practical Judaism, on the other hand, is not concerned with origins but regards the institutions as they have come to be.This discrepancy between scientific criticism and insistence on heritage had to be compensated by a conviction that would forestall either deviation from accepted norms or laxity and apathy.
The basic moderation and traditionalism of the majority among the people were to guarantee a sense of continuity and unity, restraining the guiding rabbis and scholars who at his age were intent on reform but also allowing them manoeuvrability in adopting or discarding certain elements.
Schechter himself used it to oppose any major break with either traditionalist or progressive elements within American Jewry of his day, while some of his successors argued that the idea became obsolete due to the great alienation of many from received forms, that had to be countered by innovative measures to draw them back.
Rabbi Elliot Dorff concluded that in contrast to the Orthodox, Conservative Judaism maintains that the juridical details and processes mainly serve higher moral purposes and could be modified if they no longer do so: "In other words, the Aggadah should control the Halakha."
The liberal Rabbi Gordon Tucker, along with Gillman and other progressives, supported a far-reaching implementation of this approach, making Conservative Judaism much more Aggadic and allowing moral priorities an overriding authority at all occasions.
In the 2006 resolution on homosexuals, the CJLS chose a middle path: they agreed that the ethical consideration of human dignity was of supreme importance, but not sufficient to uproot the express Biblical prohibition on not to lie with mankind as with womankind (traditionally understood as banning full anal intercourse).
Archaeology, philology and Judaic Studies are employed; rabbis use comparative compendiums of religious manuscripts, sometimes discerning that sentences were only added later or include spelling, grammar and transcription errors, changing the entire understanding of certain passages.
The Conservative movement issued a wide range of new, thoroughgoing statues, from the famous 1950 responsum that allowed driving to the synagogue on the Sabbath and up to the 2000 decision to ban rabbis from inquiring about whether someone was a mamzer, de facto abolishing this legal category.
On that basis, while performing banned labours is of course forbidden—for example, video recording is still constituted as writing—switching lights and other functions are allowed, though the RA strongly urges adherents to keep the sanctity of the Sabbath (refraining from doing anything that may imitate the atmosphere of weekdays, like loud noise reminiscent of work).
The need to encourage arrival at synagogue also motivated the CJLS, during the same year, to issue a temporal statue allowing driving on that day, for that purpose alone; it was supported by decreeing that the combustion of fuel did not serve any of the acts prohibited during the construction of the Tabernacle, and could therefore be classified, according to their interpretation of the Tosafists' opinion, as "redundant labour" (Sh’eina Tzricha L’gufa) and be permitted.
In 1955, more girls were celebrating Bat Mitzvah and demanded to be allowed ascents to the Torah, the CJLS agreed that the ordinance under which women were banned from this due to respect for the congregation (Kvod ha'Tzibur) was no longer relevant.
A local Mara D'Atra may rely on the reasoning found in the majority or minority opinions of the CJLS or have other textual and halakhic grounds, i.e., prioritizing Jewish values or legal concepts, to rule one way or another on matters of ritual, family life or sacred pursuits.
The modernized Orthodox in Germany, like rabbis Isaac Bernays and Azriel Hildesheimer, were content to cautiously study it while stringently adhering to the sanctity of holy texts and refusing to grant Wissenschaft any say in religious matters.
The hardline Orthodox Samson Raphael Hirsch, who fiercely opposed Wissenschaft and emphasized the divine origin of the entire halakhic system in the Theophany at Sinai, was deeply suspicious of Frankel's beliefs, use of science and constant assertions that Jewish Law was flexible and evolving.
The debate was one of the main factors which motivated the latter to compose the Pittsburgh Platform, which unambiguously declared the principles of Reform Judaism: "to-day we accept as binding only the moral laws, and maintain only such ceremonies as elevate and sanctify our lives."
Whether devout or irreligious, they mostly retained strong traditional sentiments in matters of faith, accustomed to old-style rabbinate; the hardline Agudas HaRabbanim, founded by emigrant clergy, opposed secular education or vernacular sermons, and its members spoke almost only Yiddish.
He and Mendes first came to major disagreement; Schechter insisted that any alumnus could be appointed to the USoA's managerial board, and not just to serve as communal rabbi, including several the latter did not consider sufficiently devout, or who tolerated mixed seating in their synagogues (though some of those he still regarded as Orthodox).
As both social conditions and apathy turned American Jews away from tradition (barely 20 per cent were attending prayers weekly), a young professor named Mordecai Kaplan promoted the idea of transforming the synagogue into a community center, a "Shul with a Pool", a policy which indeed stymied the tide somewhat.
Agus argued that the breach between the Jewish public and tradition was too wide to be bridged conventionally, and that the RA would always remain inferior to the Orthodox as long as it retained its policy of merely adopting lenient precedents in rabbinic literature.
In their efforts to solidify a coherent identity, Conservative thinkers like Mordecai Waxman in his 1957 Tradition and Change, ventured beyond Schechter's conceptions to Rabbi Zecharias Frankel and Breslau, presenting themselves as its direct inheritors via Alexander Kohut and others.
Already in a 1955 study, Marshall Sklare defined Conservative Judaism as the quintessential American Jewish movement, but stressed the gap between laity and clergy, noting "rabbis now recognize that they are not making decisions or writing responsa, but merely taking a poll of their membership."
The movement established its presence outside the U.S. and Canada: In 1962, the young Rabbi Marshall Meyer founded the Seminario Rabinico Latinoamericano in Buenos Aires, which would serve as the basis for Conservative expansion in South America.
