Back in February, my colleague, Rebecca, blogged about a debate between two Reform rabbinic students: should the Reform rabbinical school, Hebrew Union College, accept students who are intermarried?
Rabbi Mark S. Miller
Two current students at HUC in New York, argued opposing sides in Reform Judaism Magazine
. Rebecca summaried, “Daniel Kirzane, a current rabbinical student at HUC-JIR in New York, says yes. His classmate, Brandon Bernstein, says no.”
Fast forward, and the debate is still raging. Not surprising, Kirzane has faced some attacks from classmates and rabbis, both Reform and those from other denominations.
The most recent comes from Rabbi Mark Miller, who shared his opinion in The Times Of Israel. He starts by explaining that there are two remaining lines that “cannot be crossed in Reform Judaism”:
a Reform Jew could not legitimately believe in Jesus and a Reform Rabbi could not marry a non-Jewish spouse.
He continues, explaining that while Kirzane’s position is grounded in the Reform movement’s outreach and inclusion of interfaith couples and their families, Miller actually sees that as the demise of Reform Judaism.
This position is the logical and lamentable outcome of Reform Judaism’s embrace of assimilation, of wanting to be everything to everyone, and of exalting the individual at the expense of the community. There are simply no standards, imperatives, or obligations. The adoration of autonomy led first to compromise, then to appeasement, and now to anarchy. For Rabbis to say there is no difference between the marriage of two Jews and a marriage between a Jew and a non-Jew has led to the spectacle of Reform Rabbis officiating at intermarriages with non-Jewish clergy on Shabbat in churches. The response from Reform officialdom, if any, is tepid.
There is no greater threat to Jewish continuity than intermarriage. As Steven M. Cohen and Arnold Eisen conclude in The Jew Within, their study of American Jewry, “Group identity cannot but weaken when Jews increasingly find themselves on both sides of ethnic boundaries.” For all the anecdotal “success” stories, interreligious marriage is not Jewish. Period! As for the wedding, you can stand under a chuppah, wear a large tallis, recite ceremonial texts, drink l’chaims, invite the non-Jew to utter Hebrew words, and break a glass, but the ceremony will remain a charade. The officiating Rabbi can impose conditions, offer counseling, and modify the rituals, but one-hundred Rabbis will not make a non-Jewish union into a Jewish marriage.
Ah, yes, intermarriage as the great assault on Judaism. We’ve seen this argument many times before. I don’t think there’s anything I can say here that would dissuade Miller. But I do think it’s a shame that he believes that “intermarriage usually occurs between people whose faith is not central to their lives, but an afterthought.” For some couples, sure, but for all? Couldn’t it also be argued that when Jews marry other Jews oftentimes their faith is an afterthought? How else would we explain the many Jewish families not marking Shabbat or celebrating holidays, not giving their children any sort of Jewish education? I’d rather see faith as an afterthought than no thought at all. But I digress.
What do you think of Miller’s arguments against admitting to rabbinical school those students who have intermarried?
Edited to add: As so quickly pointed out on our Facebook wall about this blog post, “Why are these the only two lines? Can a Reform Jew legitimately commit murder?” Other lines are listed too. And the idea of officiating weddings on Shabbat is called in too. Respond with your thoughts on Facebook, or here!
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