European Judaism

This issue begins with the proceedings of a conference held at the Liberal Jewish Synagogue, London, on 8 July 2024, marking the centenary of the birth of Rabbi Dr John D. Rayner, z'l. The remainder focuses on aspects of contemporary Jewish congregational life in the UK against the background of a major long-overdue development that is taking place between the two ‘Progressive’ movements of British Jewry. For those unfamiliar with the background history, the following introduction may be helpful.

This article explores Rabbi John Rayner's writing about the coming together of the Reform and Liberal movements, including his reflections concerning the proposed merger in 1983–1984. Drawing on sermons and articles from the 1950s to the 1990s, it also touches on his broader vision for Progressive Judaism. It draws parallels between John Rayner's views and aspects of the conversation that is happening today.

This short personal note speaks about John Rayner as a careful reader of Hebrew texts and memorable preacher.

This article is based on a lecture delivered by Rabbi Lea Mühlstein at the Rabbi John Rayner Centenary Conference held on 8 July 2024 at the Liberal Jewish Synagogue, London. The lecture explores the thought of Rabbi John D. Rayner, particularly his nuanced approach to the interplay of universalism and particularism in Judaism. Rayner upheld the dual pillars of Judaism, maintaining that its particularistic practices hold value only when they contribute to the betterment of humanity. He reinterpreted the concept of Israel's election, rejecting notions of racial superiority and asserting that election arises from historical monotheistic commitments and moral responsibilities. Rayner championed a Judaism that is deeply rooted in tradition while advancing universal ideals of justice, compassion and peace. His vision links Jewish practices with global ethical imperatives, emphasising that a thriving Jewish community contributes significantly to human civilisation. By framing the tension between universalism and particularism as a creative force, Rayner argued that these principles are mutually reinforcing, inspiring Jews to simultaneously deepen their Jewish identity and fulfil their universal mission.

Rabbis Lev Taylor and Gabriel Kanter-Webber discuss John Rayner's Principles of Jewish Ethics in light of twenty-first-century developments in ethical thinking. They consider the challenges of liberal universalism from contemporary thinkers, particularly in light of feminist and decolonial thinking. They pay special attention to Rayner's thoughts on race, gender, sexuality, the nation and war. They conclude by looking towards an unrecognisable Jewish future, contemplating what the developments in Jewish ethical thought may be.

This article describes John Rayner's study of Halachah during his stay at the Hebrew Union College, and his collected writings on the subject in his 1998 volume Jewish Religious Law: A Progressive Perspective. It summarises his evaluation of the Halachah in a 1970 talk, in which he dialectically arrives at a position between complete acceptance and complete rejection: a middle way of a truly Progressive Halachah. Turning to a paper from 1980, it describes Rayner's theological argument for such a Liberal reconstruction of the Jewish legal system. It then focuses on the example of Rayner's skilful discussion of the history of Jewish divorce law, which concluded with his creative suggestion for a Liberal divorce procedure. Here, the article comments on some problems with Rayner's approach, which, it concludes, is nevertheless worth re-engaging with seriously.

This article describes the liturgical work that Rabbi John D. Rayner did over a period of fifty years that helped change the image and direction of Liberal Judaism in the United Kingdom, from his first Pesach Haggadah in 1962, through two generations of Sabbath and Festival prayerbooks. Service of the Heart (1967) and Gate of Repentance (1973), co-edited with Rabbi Chaim Stern, formed the basis of the American Reform prayerbooks of that era. Intense scholarly investigation into the earliest Jewish liturgical sources helped Rabbi Rayner produce authentic versions of the standard liturgy that accorded with Liberal Jewish values of inclusivity and intellectual honesty. As well as the standard liturgy, he developed a style of English translation that read well and he reacted to contemporary trends by modernising the English translations and then degendering Hebrew references to God.

This brief talk reflects the knowledge I have of Rabbi John Rayner's love of music based on the years 1978–2004, during which time I served, initially as professional singer in the LJS Choir, then cantorial soloist for Shabbat evening services, and finally as Director of Music. I was appointed cantorial soloist when John was still the Senior Rabbi and was able to support him during informal song sessions following Shabbat Evening services. Latterly, when he became Rabbi Emeritus and I was appointed Music Director, we collaborated on music choices for Shabbat and Festival services. During these collaborations John spoke freely about his preferred music choices and equally strongly of his dislikes. He had great respect for his musical colleagues, and his knowledge and love of music was matched by his tuneful and musical baritone voice.

Drawing on tensions between Greek and Hebraic thought as reflected in Wittgenstein's philosophy, I go on to learn with Rabbi John Rayner about how our everyday actions make a difference to the world. I explore different strands in the relationship between Judaism and Christianity and how these are reflected in interpretations of Jesus the Jew and how these are reflected in shifts in the writings of Rayner, particularly in relation to Jewish ethics and the bearing this has on discussions of Zionism and relationships between Israel and Palestine. I also suggest how Rayner comes to question rationalist traditions in his growing appreciation of love and feelings of the heart in Judaism.

John Rayner could be seen as an austere scholar but he was also perhaps a ‘holy’ man of wide interests, courage, moral stature and integrity. He was outspoken in his recognition of the need of Palestinians for justice and equality. But he also supported gays/lesbians in their campaigns for equal rights. The writer draws on his relationship with Rabbi Rayner over seventy years and John's deep and abiding influence.

Three passages composed by Rabbi John Rayner for inclusion in Siddur Lev Chadash: Services and Prayers for Weekdays and Sabbaths, Festivals and Various Occasions (Union of Liberal and Progressive Synagogues, London, 1995-5755), which he co-edited with Rabbi Chaim Stern, illustrate his commitment to community, to faith and the quest for truth.

Although synagogues and places of religious worship are rarely acknowledged as key components of UK civil society, this article shows how, in practice, there are four ways in which they contribute to the strength and sustainability of democracy in the UK today: building social capital; providing welfare services; contributing to public policy development; and providing values leadership.

In 1977 the UK Movement for Reform Judaism published the first postwar edition of ‘Forms of Prayer’, its Sabbath and daily prayer book, edited by Rabbis Lionel Blue and Jonathan Magonet, graduates of the newly founded Leo Baeck College. It was highly successful, strengthening the identity of the movement within the Anglo-Jewish scene. Some thirty years on, in response to changes in Jewish society, including the ordination of women rabbis, the need was felt for major revisions, under the editorship of Jonathan Magonet. These included the use of inclusive language, the introduction of transliteration for people without access to Hebrew, greater flexibility in the forms of services, a new page layout and more study resources. This major reworking required considerable consultation with the individual congregations and part of the process included publishing an occasional ‘diary’ by the Editor addressing new issues and concerns as they arose and were debated.

The ninth edition of the British Reform High Holyday Machzor was published in 2024 as a companion to the ‘Daily and Sabbath’ Siddur of 2008. Many of the innovations of the Siddur were incorporated or adapted in the new Machzor. Nevertheless, many new considerations emerged through the editorial process and reflect new liturgical requirements not just of the forty years since the Machzor's 1985 predecessor but also the decade and a half since the Siddur. A draft version of the Erev Rosh Hashanah service was produced in 2014 and one for Rosh Hashanah morning in 2016. These were widely used by congregations who provided feedback to the Editorial Board. These booklets (and draft services) were often used in the intervening years in anticipation of the final two-volume publication. This was enthusiastically received by congregations adopting it in 2024 and a second printing immediately required for the following year.

A sermon experiment used a ‘500 word sermon in the style of Rabbi Howard Cooper, generated by ChatGPT’. This bland, artificial text lacked ‘soul’, humour and anything genuinely illuminating. The exponential growth of such programmes has benign applications in science and medical research but threatens to make swathes of professions redundant. Technological connectedness is not a substitute for human connectedness. The Jewish New Year offers an opportunity for introspection and reflection on what it means to be human and not a machine. We might be ‘programmed’ by genetic makeup, education, parental background or class, but the work of being human lies in expressing the multiple dimensions of our individuality, including our capacity for compassion and justice. Machines are neither kind nor caring – this is the difference between what Artificial Intelligence can manifest and the expression of human spiritual intelligence.

In his sermon from 26 October 2024, Rabbi Igor Zinkov explores the intersection of Artificial Intelligence and Jewish thought through a live dialogue with ChatGPT. Centred around the serpent in Parashat Bereshit, the discussion examines possible connection between the serpent and AI, questioning whether modern Artificial Intelligence mirrors the serpent's function as a source of knowledge and ethical complexity. Drawing parallels to Jewish narratives like the Golem legend, the sermon highlights AI's potential for both progress and disruption, emphasising the balance between innovation and responsibility. Rabbi Zinkov reflects on the theological and ethical dimensions of human creativity, comparing AI development to divine creation and the granting of free will. Ultimately, he argues that AI, like biblical and mystical figures, challenges humanity to engage with power wisely and act with moral responsibility.

The Song of Songs has traditionally been interpreted as an allegory for the relationship between the Divine and the Children of Israel or, alternatively, as a collection of ancient love poems that entered the biblical canon due to their widespread popularity in Ancient Israel. Its ambiguity and openness to interpretation invite readings beyond these traditional binaries. This article offers a Neuroqueer reading of the Song of Songs, engaging with the text through the framework of Neuroqueer Torah. This approach challenges normative structures and examines Jewish texts through the lived experiences of neurodivergent and queer individuals. Rather than positioning the ‘true self’ as a final destination, the Song of Songs presents identity as a dynamic interplay, a process in which binary categories such as ‘true’ and ‘masked’ selves collapse into a dialectic that is, itself, the destination.

Deborah Kahn-Harris, Polyamory and Reading the Book of Ruth, Lexington Books, 2024, £73.

Natan Levy, The Dawn of Agriculture and the Earliest States in Genesis 1–11, Routledge Studies in the Biblical World, 2024, £38.99.