In this country, there are two progressive Jewish movements: Reform Judaism and Liberal Judaism each with around 40 affiliated communities. They work closely together and have formed the Alliance for Progressive Judaism to develop co-operation in areas of common concern.

A Little History

Reform Judaism has been around for over 200 years. and is one of the largest Jewish ‘denomination’ worldwide with over 1,200 affiliated communities in dozens of countries.

The first ‘Reform’ institution to be created was not a synagogue but a school. It opened in Seesen in Germany in 1802. In 1810 a small synagogue was built in Seesen, though it was only with the opening of a Reform Synagogue in the much larger city of Hamburg in 1818 that Reform Judaism began to grow significantly.

Throughout the 19th century Reform Judaism developed in Germany and in the United States. The first Reform Synagogue in Great Britain was the West London Synagogue of British Jews, founded in London in 1840.

Reform Judaism grew slowly until the middle of the 20th century. In the decades since then Reform Judaism has flourished. Together with its Liberal partners, Reform Judaism represents 25 per cent of synagogue members in the UK.

What is Distinctive about Reform Judaism?

Key features of Reform Judaism include:

An insistence on equality for all Jews in all matters of religious practice and status. Regardless of gender or sexual orientation, all people are able to partake fully and without discrimination in all areas of Jewish life. Our Rabbis reflect this acceptance of diversity. In religious services there is no gender separation in the synagogue, all members of families sit together.

Reform Judaism takes full account of modern knowledge in areas such as the physical and social sciences, historical research and the insights of philosophy and psychology. Our cultural and religious inheritance is appreciated for what it really is, rather than what may have been claimed by some in the past. Truth must be our guide when considering our traditions.

Reform Judaism prioritises morality and ethical behaviour over ritual. While ritual has its proper place in our activities, unless it is underpinned by moral conduct it is of limited value. Concern for social justice and a fair society are hallmarks of Reform Judaism.

There is an old saying along the lines of ‘an ignorant Jew cannot be a good Jew’. Reform Judaism encourages Jewish learning for everyone in the community. To facilitate understanding, our prayer books include modern English translations of Hebrew prayers and helpful explanations of the history and meaning of the prayers. Some prayers are recited in English during our services.

Reform Judaism and the Modern World

Although Reform Judaism emerged just over 200 years ago, it is firmly rooted in the historic Jewish culture which stretches back for thousands of years. Reform Judaism is a ‘response to modernity’. It is the reshaping of our ancient culture by our leaders and Rabbis in keeping with the best ideas of the modern western world. Clearly, there are aspects of modern life which wecannot view positively, such as excessive materialism or exploitation of our world’s natural resources solely to satisfy our greed. Yet, there are also some aspects of the modern world which we recognise as very beneficial. These include modern political democracy, extended opportunities for education, the promotion of universal human rights, cultural pluralism, and scientific, technological and medical advances. All of these have a positive impact on the quality of human life.

Reform Judaism believes that it is important that we live as active participants in our wider societies. We value our difference and distinctiveness as Jews but do not wish to preserve that identity at the cost of separating ourselves from the wider community.

As for our outlook on the world, Reform Jews understand that Truth has many dimensions. No single expression of Judaism, or of any religion, possesses the entire truth about human life and our place in the universe. No religion or philosophy can legitimately claim a monopoly on truth. In the light of this, we recognise the autonomy of the individual and that it is inevitable and right that people will think for themselves.

Reform Judaism recognises that all human beings have the potential to contribute to society. Within our Reform Jewish communities we strive to remove obstacles to full and equal participation in community life and activities and to eliminate unjustifiable discrimination. We try to see the uniqueness of each person and to avoid thinking in stereotypes or categories which have disadvantaged people, such as gender or sexuality.

Reform Judaism recognises that a significant degree of religious doubt is endemic to modern thinking. The quest for religious insight and meaning has a long history. The emphasis on the shared search is more important than dogmatic insistence that we have indisputable answers to the big questions of life. The doubts which are a prominent feature of contemporary life are a reality. We accept that for many of us the apparent certainties of previous generations cannot be sustained.

Visitors are welcome at our services.

A frequently asked question about synagogue visits concerns what to wear.  Few synagogues impose a dress code, but as a guest, you would not wish to give offence. If in doubt, err on the side of ‘smart’. ‘Smart casual’ is accepted, modesty is recommended.  If you are a male visitor you will be expected to cover your head in the synagogue. Usually, a kippah will be offered to you. Women may wear a kippah if they wish, very few synagogues insist on it for women.

There are times in services when everyone stands, e.g. for certain prayers, when the Ark doors/curtains are open or the Torah is being processed. Most of the time the congregation will be seated.

Like many religious groups, Jews have rules about permitted and forbidden food. In order not to make a mistake it is best not to bring snacks, sweets or drinks into the synagogue.

Here at Sha’arei Shalom men and women sit together for services.

In some non-Jewish religious communities money may be collected during services. This does not happen in synagogues. If, after your visit, you wish to give a gift, a donation can be made. Our synagogue office will be happy to advise you.

One last thing… relax and enjoy your visit to our community.

Synagogue buildings are not consecrated. Any sanctity attaching to them arises from the activities of the persons present.

There is no characteristic architectural style, interior or exterior, for a synagogue. Some synagogues are purpose built, others are converted spaces. In places where the Jewish community is small the meeting place may be a room used occasionally and temporarily as a synagogue.

Most synagogues, whether purpose-built permanent buildings or spaces adapted for Jewish services, will have typical features. These include:

Ark

A place in which Torah Scrolls are kept. The Ark is simply a cupboard, though it may be elaborately or beautifully decorated. The Ark is normally built into the wall of the synagogue which faces Jerusalem. In the absence of an Ark, Torah Scrolls may simply be laid on a table and covered with a cloth or a tallit.

Torah Scrolls

In ancient times all books were in the format of a scroll, i.e. pages were joined at both sides creating a long roll, then wound up to close them. Longer scrolls might have wooden rollers to facilitate handling. This format of book has been retained for Torah Scrolls (and some others).  Made of parchment, they are hand written by Scribes. Each scroll contains the first five books of the Hebrew Bible, the ‘Books of Moses’.

Ner Tamid

This Hebrew term means ‘perpetual light’. In the synagogue it is customary to place a light in front of the Ark. The light is kept on at all times. The practice is a reminder of the large seven-branched oil lamp which was lit in the inner part of the ancient Jewish Temple in Jerusalem (destroyed in the year 70 of the present era). The symbolism of the Ner Tamid is both a reminder of the Divine Presence (as in the Temple) and of the ‘light’ or enlightenment gained from the words of the Torah housed in the Ark.

Bimah

When a Torah Scroll is removed from the Ark to be read from in a service, the reading normally takes place from a raised platform (Hebrew: Bimah). This reflects the practice of Ezra the Scribe described in chapter 8 of the Biblical book of Nehemiah. He read to the assembled people from a Torah Scroll while standing on a raised platform. The raised height is both practical and symbolic, suggested the elevated status of Torah.

Ten Commandments

Many synagogues display a version of the ten commandments depicted on two ‘tablets’ each bearing the initial words of five of the commandments.

Other Jewish Symbols which you might see in the synagogue, for example on the decorative cloth covers or silverware of a Torah Scroll, include:

Menorah

This is the seven-branched light (originally an oil light) which stood in the Temple in Jerusalem. It is the symbol of the Jewish religion. The Star of David is not originally or uniquely Jewish, even though many people regard it as a purely Jewish symbol.

Crowns 

These are frequently found as a motif on Torah covers and ornaments. This represents one of the aspirations of a devout person, to achieve a goal or ‘crown’, in this case, being well-versed in the teachings of Torah. Other ‘crowns’ to be achieved include a good reputation. The crown may also remind us of the ideal Davidic kingship.

Lions

Related to the ideal kingship of David, is the kingdom which his descendants ruled from Jerusalem, Judah. The symbol of the ancient tribe of Judah, and the later kingdom of the same name, is the lion.

Pomegranates 

(Hebrew: Rimonim). The wooden staves of Torah Scrolls may be decorated with removable ornaments partly spherical in shape, usually of silver. These represent pomegranates, one of the fruits native to the Land of Israel. Pomegranate flowers are often used as embroidered decorations on Torah covers just as the garments of the High Priest in the Temple were decorated with these flowers.

Hebrew Letters

One often sees the letters aleph and tav on Torah covers. These are the first and last letters of the alphabet. Their presence signifies eternity, from beginning to end.

Kippah

At a synagogue service you will see that Jewish men, and often women, will wear a head covering of some kind. This is called a kippah (a Hebrew word) or a yarmulke (a Yiddish word). Some say that the covering of the head is to remind one of what is above (i.e. God, heaven). It may simply be that, historically and culturally speaking, there are societies in which one removes head coverings as a sign of respect, while in other societies one covers the head as a sign of respect. A variety of practices have been observed in Jewish communities at different times and places, though today covering one’s head in synagogue is the norm.

Tallit

A tallit is the fringed garment with tassles at the corners which is worn during daytime (morning and afternoon) services but not evening services with the exception of the evening of Yom Kippur, the Day of Atonement. In Orthodox synagogues, only adult males wear a tallit. In more modern synagogues, e.g. Reform or Liberal, women may also wear a tallit.

Prayer Books

Synagogues use an order of services published in prayer books. The books used for daily and Shabbat services are known as Siddur (Hebrew: ‘Ordered’); books for major festivals are known as Machzor (Hebrew: ‘Cycle’). In our synagogue prayer books have an English translation with the Hebrew texts and helpful explanations about our prayers and practices.

Synagogue ‘Officials’

An important point to note is that, in practice, the role of priests in Judaism has diminished almost to nothing. In traditionally-minded communities, those of priestly status (Cohen and Levi), retain just a few privileges and duties. In Reform, Liberal and other modern Jewish movements the status of priest is not recognized. Today, the Rabbi is the main ‘professional’ of Judaism. Modern Rabbis are, as one would expect, extensively educated in Jewish religious culture and most are also trained to act in pastoral and community governance roles. Many Rabbis have high levels of secular academic qualifications. Another ‘professional’ role in synagogues is Cantor (Hebrew Chazzan) a musically-trained leader of services. Both men and women serve as Rabbis and Cantors in communities which are not Orthodox. There are other, less formal, roles in the synagogue taken by members on a voluntary basis, usually to do with organizing the running of services, social and charitable events and community governance.