The Movement for Reform Judaism

ALL-PARTY PARLIAMENTARY INQUIRY INTO ANTI-SEMITISM

WRITTEN SUBMISSION FROM THE MOVEMENT FOR REFORM JUDAISM

1. MOVEMENT FOR REFORM JUDAISM

The Movement for Reform Judaism is Britain’s second largest Jewish association of synagogues, schools and colleges. It has constituents all over Englandand in Scotland and Wales. Its national headquarters is The Sternberg Centre for Judaism, 80 East End Road, London N3 2SY.

Reform Judaism, which has its origins in early 19th century Germany, is the ‘non-conformist’ section of the Jewish world, particularly prominent in North America. It represents many of those who have a strong commitment to social integration – developing and renewing the Jewish tradition and contributing Jewish values to society at large. It is particularly committed to interfaith work and campaigning on issues of social justice and human rights. Well known British Reform rabbis include Lionel Blue and the late Hugo Gryn.

2. NATURE OF THIS SUBMISSION

This submission has been prepared by Rabbi Tony Bayfield, Head of the Movement for Reform Judaism, and by Michael Grabiner, Chair of the Movement for Reform Judaism. Rabbi Bayfield consulted with the rabbis and chairs of all constituent synagogues, with the Board of the Movement for Reform Judaism and with its staff leadership team. Whilst recognising that this represents consultation only with leadership, it is felt that the views and feelings expressed are representative of the grass roots membership.

3. ANTI-SEMITISM – BEST NOT VIEWED AS MONOLITHIC

Clearly, there are deep connections between the various expressions of anti-Semitism that manifest themselves in British society today. However, we do not think that it is helpful to address the problem as if it were a single issue with a single context and a single aetiology. Our first contribution to the Inquiry is to suggest that different manifestations need different understandings and responses.

3.1 Far Right ‘Political’ Anti-Semitism.

Anti-Semitism has long figured as an article of faith and an instrument of policy within far right parties. It still continues and there is every reason to continue to be concerned and vigilant since the far right continues to seek and win toe holds within the official political structure. There has been a predictable tendency for Muslims to become the symbol of the ‘other’, the ‘foreigner’ but this in no way signifies an acceptance of Jews. Indeed, there is reason to suppose that the far right will use every opportunity to exploit current tensions between Jews and Muslims to the detriment of both groups. The BNP and others continue to be a threat to British society and a blot on the good name of Britain regardless of on which group of Semites they choose to vent their hatred.

In our part of the world [Leeds] all forms of racism are on the increase generally, witness the BNP’s increasing popularity. There is a need for Jewish, Muslim and other minority faith communities to work together to resolve this. There appears to be a marked rise in holocaust denial (Jonathan Lewis, Sinai Synagogue, Leeds).

So, ‘old-fashioned’ far right political anti-Semitism continues to form part of the ‘background noise’ of racism in this country and continues to pose not just a political threat but a threat to the security of Jewish buildings, cemeteries and private homes as Reform congregations and congregants up and down the country will testify.

In the past 18 months here in St Albans we have been attacked on two occasions. It must have been done by someone very local as we are not on a main road and our mezuzah is on the inside door of our porch. On two occasions we have had swastikas drawn in the frost on our cars on our driveway and on one car someone had written KKK and Heil Hitler (Helen Janes, Radlett & Bushey Reform Synagogue).

It is worth adding that Holocaust denial often provides both the pretext and the ‘intellectual’ justification.

3.2 Christian Anti-Semitism.

Although much work has been accomplished in the last 60 years to combat the effects of Christian anti-Judaism, it is manifestly obvious that one cannot expect nearly two thousand years of supercessionism and vilification to be consigned to history. Though much good work has been undertaken at a high level, grass roots teaching and prejudice often lags behind.

Three of our kids, lone Jews in different schools, have been on the receiving end of bullying in the last six months that has had a distinctly anti-Semitic tone. In two cases it was so severe the children concerned threatened self-harm (Rabbi Jacki Tabick, North West Surrey Synagogue).

About 18 months ago, when I was standing in for another staff member, a (white) pupil started chanting “Miss X the Jewish bitch” quietly, then gradually louder.

Hurtful passages in the New Testament are still read without comment or explanation and there is still widespread ignorance of Jesus as a Jew. This section and the preceding section are best connected by asking a Jew how many football grounds he or she would feel safe in, wearing a skull cap.

The situation has been exacerbated by the rapid spread of Christianity in Africaand the Far East. Little is recognised of the almost exponential growth of Christianity (and Islam, often competitively) outside of Northern Europewhere alone Christianity is in numerical decline. The new Christians are invariably fundamentalist and acquainted only with Jews as portrayed in the New Testament. Their impact, for instance, on the Church of England through the world-wide Anglican Communion, is significant.

Leaders of the Churches, particularly the present Archbishop of Canterbury, are particularly aware of how legitimate support for the Palestinians and justified criticism of Israel(see below) can metamorphose into traditional anti-Judaism and anti-Semitism at the parish/grass roots level. Christian leaders, such as the Archbishop, are also aware of the influence of parts of the Anglican community abroad on Christian/Jewish relations in this country – as, for instance, in the disinvestment debate.

3.3 Anti–Zionism/Anti-Semitism.

There is no doubt that the behaviour of the Government of Israel and of some Israelis – now and in the past – is open to criticism and that people have a right to make such criticism without being accused of anti-Semitism. That is a fact we accept without reservation.

It is also true that the close relationship between Israel and the United States has given detractors and anti-Semites a peg on which to hang their prejudices. It should be pointed out that American Jews have always been overwhelmingly Democrat supporters and voters. More than 80% of world Jewry live either in Israelor the United States which makes interdependence inevitable.

Christians (and Muslims) often exhibit what can best be described as a cultural intolerance, and amnesia regarding their own history. As a regular contributor of articles on Zionism to The Guardian , Rabbi Bayfield will confirm the number of emails that he receives denying the statement that ‘Judaism has a geography as well as a history’ and arguing that no religion should have any connection to a particular land. The criticisms of the way Israel has dealt with the challenges of power – new to Jews – ignores the abuses of power by Christians (and Muslims) over many centuries. The intolerance also manifests in an impatience with the Jewish psyche (a survivor people all affected by the holocaust and by centuries of persecution) which, though understandably frustrating, does owe more than something to those displaying the impatience. Then again, just because Jews are paranoid, doesn’t mean that others are not out to get us!

There can be no doubt that traditional anti-Semitic stereotypes lie at the heart of the widely expressed view that, if the Israel/Palestine situation could be settled then all the other trouble spots in the world – few if any of which have any Jewish dimension – would somehow be resolved.

There are widespread and grossly un-historical assertions that the rise of the Islamists is a response to the Israel/Palestine situation; that the solution to terrorism is the establishment of a Palestinian state (Ken Livingstone 02/01/2006).

It is little appreciated that the Anglican community in Israel/Palestine, focused on Bethlehemand led by a Bishop who denies the right of Israel to exist has proved a real problem for the Church of England. Quite naturally, the Anglican community is a first port of call for Christian groups visiting the Holy Landand this has not been helpful to a balanced picture of the Middle Eastand to Christian/Jewish understanding in this country.

We are convinced that, whilst there is a real need to allow for criticism of the government of the State of Israel without accusing the critic of anti-Semitism, nevertheless anti-Zionism has become a vehicle for anti-Semitism and that this form of anti-Semitism is as much a problem of the far left as the far right.

3.4 Islamic Anti-Semitism.

Islamic anti-Semitism is of great concern to the Jewish community.

Ironically, Islamic anti-Semitism should be a contradiction in terms since anti-Semitism is the product of Christian societies.

Contrary to some assertions, Jews were never treated with equality in Islamic society and, along with their Christian counterparts, were given a secondary status. Occasionally legal disabilities spilled over into something still less attractive. However, the common bond between Judaism and Islam and the absence of the specific tension between Judaism and Christianity, often created conditions for a fruitful relationship and cultural exchange. There was considerable movement of Jews out of Christian Europe and into the Ottoman Empirein the 16^th century because, whatever the disabilities and disadvantages of Ottoman society, they were infinitely preferable to the discrimination of Christian Europe.

Anti-Semitism within the Muslim world has its origins in the minority Christian communities of the Middle Eastin the 19^th century. These prejudices were fanned and exploited by Hitler but they have achieved truly frightening proportions in the last five to ten years.

Our Muslim dialogue partners suggest that in London and the South-East, Muslim anti-Semitism is far less vicious than that fanned by the media in many Arab countries but is dominated by the article of faith that the Jews are responsible for all the ills of the Palestinians. We are told that this is the single ideological issue which unites Muslim immigrants to this country from otherwise very varied geographical and cultural backgrounds. Our friends go on to suggest that in the North of England, Muslim anti-Semitism more closely resembles classic Christian anti-Semitism in its crudest form. One prominent Muslim, a leading Community Relations Officer of Bangladeshi background, says that in post-9/11 Bangladesh, a country with no Jewish population, the universal opinion is that the attack on America was not committed by Muslims but by Mossad.

We have every reason to be fearful of Islamist extremists exploiting popular Muslim anti-Semitism. It may well be that the fear, like the fear of crime, is greater than the reality but we cannot be sanguine about what the future may hold.

3.5 The Bad News and a National Scandal.

Every synagogue activity – be it worship, children’s education or cultural – in every Reform synagogue in Britainis accompanied by security. It has become a normative feature of Jewish life in this country that every Jewish activity has to be protected by stringent security provisions. For the ordinary activities of local Jewish life, members of the synagogue form rotas to stand guard at the entrances to the building and their work is given technical support – walkie talkies, close circuit television, etc.

Leaving aside the invaluable work of the Community Security Trust, all Jews in this country are engaged in making their places of worship, education and culture secure. The threat is a real one and the level of security maintained is on the advice of the police.

It is surely a national scandal that for several decades now, a peaceful, integrated, socially responsible section of British society has had to guard its members and its property against both far right activity, casual anti-Semitism and terrorism.

4. THE GOOD NEWS OR THE OTHER SIDE OF THE COIN

There is, however, some good news. The whole Jewish community – but particularly the Reform community – has been at the forefront of dialogue. It is our view that anti-Semitism – from whatever source – can ultimately only be eradicated by education and the development of mutual understanding.

Reform rabbis have been at the forefront of the work of the Council of Christians and Jews with virtually every single Reform synagogue engaged in grass roots work in its own area.

The Three Faiths Forum has developed much needed dialogue between Jews, Christians and Muslims, led by Sir Sigmund Sternberg, President of the Movement for Reform Judaism.

The Leo Baeck College – Centre for Jewish Education which trains rabbis (a full-time, five-year post-graduate programme) – is unique, certainly in this country, in including within rabbinic education, a course on Christianity taught by a leading Christian and a course on Islam taught by a leading Muslim.

There is no Reform rabbi in Britainwho is not actively engaged in interfaith work, seeking not only to correct stereotypes of Jews but seeking also to understand more fully the faiths of other people. There is no Reform community which is not engaged in inter-community work of some kind.

I think it’s important to stress the good news that is happening … the Muslim Jewish forum has attracted top Jewish and Muslim professionals plus rabbis from across the spectrum of Jewish religious life (Rabbi Brian Fox, South Manchester).

Even here, however, there is a caveat. Back in the 1950s, Jews were almost certainly the largest non-Christian minority in Britain, equal in size to all the rest put together. Today, we have fallen to fourth in the list of religious minorities. We are concerned that there are simply not enough of us to go round in terms of the work of interfaith relations. More importantly still, we are concerned that we may ‘disappear off the radar’ in terms of governmental and public concern. Whatever problems society has with religious minorities, they may seem less pressing with the Jewish community and, from an educational point of view, we may have come to seem less exotic and worthy of study.

5. A SUGGESTED STRATEGY

We would suggest a coordinated, two-pronged approach:

5.1 Jewish Defence. The ‘traditional’ Jewish defence policies that have been led by the Board of Deputies of British Jews and by the Community Security Trust must be maintained. It is absolutely clear that there are no grounds whatsoever for diminishing vigil. We commend and support everything that the Board and CST do. We do, from time to time, wonder why the huge cost of maintaining security should fall exclusively on the community which is being threatened. Not a day passes when the Reform Movement does not look at the scarce and precious resources it expends – for instance at the Sternberg Centre in North London, Britain’s largest Jewish religious, educational and cultural centre – and think about what it could do, in terms of interfaith and inter-community education and cooperation, if it didn’t have to maintain the kind of costly security which, regrettably, makes the Centre look as though it is trying to exclude and become a ghetto.

5.2 Shared Religious Values.

Shortly after 9/11, the Prime Minister called together a meeting of faith leaders. At that meeting Rabbi Bayfield expressed the view that the most constructive things that faith leaders could do was to identify shared values, work together for their realisation and take a stand against those within their respective faith traditions who opposed those values, claimed a monopoly on truth and sought to impose those truths on others by violence if necessary.

Last year a major Jewish Christian Muslim dialogue group of which Rabbi Bayfield is co-convener produced a platform of shared values which was published in Jewish, Christian, Muslim and interfaith journals. The group is working with John Battle MP and is open to ‘being used’ in whatever way government feels appropriate.

It is our contention that working together on shared values, carrying out projects which implement those shared values and modelling a multi-faith society in which different faith groups retain their unique heritages but pool the best of their values for the common good could be the decisive way forward for religious groups in Britain. We also believe that it is an essential antidote to anti-Semitism – building relationships and educating through dialogue and shared action.

Whilst recognising the issues of anti-Semitism, we must also look towards “root causes”… We should promote a shared recognition amongst the religious traditions of the issues and concerns facing the earth… We should argue for proper resources to be devoted to sustainable development… and support ‘rabbis for human rights’ in Israel (Rabbi Jeffrey Newman, Finchley).

It would be our submission that coordinated action on these two fronts – maintaining Jewish defence and developing shared religious values with projects based on them – provide the strategy for responding to what is undoubtedly a rising tide of anti-Semitism. It goes without saying that the action needs to be backed by public education in its various forms.

Since anti-Semitism is not just a problem for Jews but a societal problem, we would ask that government looks at ways in which society can offer financial and other support both to the traditional ‘defence’ agenda and also to the strategy of cooperative projects based on shared religious values.

May we just add that we have avoided footnotes in this submission for the sake of brevity. However, we believe that every assertion can be backed by clear facts and references and would be happy to supply these if required.

Rabbi Tony Bayfield, Michael Grabiner, December 2005"

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