Resolution Adopted by the

CCAR

National Health

Care

Adopted by the 102nd Annual

Convention of

the Central Conference of American Rabbis

Fort Lauderdale, Florida, June, 1991

WHEREAS, the Central Conference of American Rabbis in 1976

adopted a resolution favoring

“a

comprehensive national health insurance program to cover prevention,

treatment

and rehabilitation in all

areas of health care,” now

BE IT

RESOLVED, that the Central Conference of American Rabbis endorse the

following

‘”Working Principles

for Assessing National Health Care Legislation” prepared by

the Health Working Group of the

Interreligious Health Care Consultation:

[SUMMARY:l We seek a national health care plan which grants

universal access to health

care

benefits, including access to primary and acute health care,

immunization services,

early

diagnostic and treatment programs, provider and consumer education,

programs of extended care and rehabilitation, mental health and health

and wellness promotion.

Such a

program should provide for education. training and retraining of

health-care

workers as well as just

compensation and affirmative action in hiring. An effective plan will

provide for cost containment, equitable financing and assure quality

of

services.

Our first priority is access to primary and acute

health care plus immunization services,

early diagnostic and treatment programs, and provider and

consumer education. Programs

of

extended care and rehabilitation and programs of mental health are

very important additions.

Working Principles:

“We the people of the United States” are

confronted by a growing crisis in health

care. As communities of faith, we are called to action in the

face of such a challenge.

While the

United States spends more per person on health care than any other

nation

in the world, growing

numbers of people cannot afford simple basic health care, let

alone respond to catastrophic and

chronic health needs. More than thirteen million

children live in poverty; two of three are

completely without medical insurance.

Over fifteen percent of our people have no form of health care

coverage, thirty-seven million

at

any one time. In addition, sixty-five million are under-insured,

exposed to out-of-pocket

expenses

which threaten family economic survival. Health care spending is the

leading cause of personal bankruptcies in the United States. The

accelerating AIDS

crisis is

staining health providers to the breaking point. American business is

disadvantaged

in the world market

because of high health care

costs.        

A broadly shared concern for justice compels

us to encourage new health care financing

and coordination of delivery systems which better meet the

needs of all people. Market

strategies that serve only those able to pay are consistent

with neither our religious principles nor our understanding of

Commonwealth, as defined in the U.S. Constitution.

Health care for all is ultimately a result of the

basic principle of Justice for

all,

which must be the foundation upon which all attempts at reform are

based.

THEREFORE BE IT RESOLVED

that we seek a national health care system that:

1. serves everyone living in the United States.

2. provides for the whole

population of the nation comprehensive benefits, including:

preventive services and health promotion,

primary and acute care, mental health care,

and extended care.

3. draws financial support from the broadest possible resource

base.

4. guarantees access to

care everywhere in the nation.

5.

sets prospective budgets for payments to health care institutions from

federal

funds in a way that assures

services for all parts of a region.

6. is sensitive to the needs of persons working in the various

components of the health

care

system.

7. provides quality

service and payment processes based on principles of equity and

efficiency.

8. sets a national budget for health education and

wellness promotion.

9. promotes

effective and safe innovation and research in medical techniques,

research

on the delivery of health

services, and research on health practices of individuals

and families.

10. reduces the burden of malpractice litigation.

11. significantly reduces the current rapid

inflation in the costs of providing medical

services.

12.

provides federal leadership in health promotion by assessing the

health impacts

of standard of

living issues, housing, nutrition, physical fitness, environmental

safety, and sanitation.

BE IT FURTHER RESOLVED, that

members of the Central Conference of American Rabbis

work simultaneously both to provide and ensure

access to full health care for the

employees of the institutions, agencies and congregations in

which we serve.

BE IT FURTHER

RESOLVED, that we convey to President Bush, and the Secretary of

Health,

and Human Services, and

members of Congress our hope that they will work diligently

on behalf of the health and well-being of

the citizens of our country by endorsing

the working principles for assessing National Health Care

legislation.

BE IT FURTHER

RESOLVED, that the Central Conference of American Rabbis become a

member

of the Interfaith Coalition

on Health Care with a minimum donation of $1,000 to the

Interfaith Coalition on Health Care.

Resolution Adopted by the CCAR

Immigration to Israel

Adopted by the 102nd Annual Convention of

the

Central Conference of American Rabbis

Fort Lauderdale, Florida,

June, 1991

WHEREAS, we are

increasingly pleased at the enormous number of Jews from the U.S.S.R.,

Ethiopia and other countries making

aliyah

to Israel,

and

WHEREAS, we are at the same

time alarmed by their need for adequate housing, therefore

BE IT RESOLVED, that the Central

Conference of American Rabbis urge world Jewry to

support any and all organizations aiding in the

settlement and absorption of emigres,

such as Operation Exodus (UJA), Operation Promised Land (JNF),

Israel Bonds, the

Joint

Distribution Committee, Hebrew Immigrant Aid Society, and others,

and

BE IT FURTHER RESOLVED, that

we rabbis of the Central Conference of American Rabbis

show our support by personal example in

contributing toward this cause a personally

meaningful percentage of our own housing allowance,

and

BE IT FURTHER RESOLVED, that

we urge the governments of the United States, Canada

and others to provide substantial loan guarantees as

a means to assist Israel in

its

enormous burden of housing this mass immigration.

Resolution Adopted

by the CCAR

AIDS

Adopted by the 101st Annual

Convention of

the Central
Conference of American Rabbis

Seattle, Washington, June 1990

WHEREAS

the Central Conference of American Rabbis resolved in 1986 to support

education

and ethical action

programs about AIDS, and

WHEREAS

the UAHC Task Force on AIDS has done exceptional work in recent years,

and

WHEREAS the Israeli AIDS Task

Force has also done exceptional work,

THEREFORE, BE IT RESOLVED that we call upon all of the

constituencies that we serve

to

create and implement an AIDS policy that would respond to the needs of

their personnel,

as well as their

members.

BE IT FURTHER RESOLVED

that we call upon all of our colleagues and staff people, who

serve with them, e.g., cantors,

educators, administrators, etc., to become fully

educated regarding every aspect of the AIDS epidemic

and its impact upon society,

and to

facilitate AIDS education programs within their work places and

elsewhere in the communities

in

which they reside.

BE IT FURTHER

RESOLVED that we call upon all of our colleagues to assist in the

formation

and implementation of

local and regional AIDS Interfaith Councils and to work with

all clergy in the fields of AIDS

education and outreach.

BE IT

FURTHER RESOLVED that we call upon our colleagues to take all

necessary steps

so that each

community in which they serve has in place outreach to Jewish persons

with AIDS and to their loved ones;

i.e., pastoral care, funding for those in need,

alternative medical care systems, etc.

BE IT FURTHER RESOLVED that we call upon our

colleagues to express their concern in

those instances when health insurance coverage is withheld from

persons suffering

from AIDS

inasmuch as serious illness and impoverishment are linked together so

profoundly.

BE IT FURTHER

RESOLVED that we call upon the government of the l,united States to

increase funding for AIDS research

and the distribution of any and all drugs that

have proven to be effective in treating persons who

show evidence that they are HIV-infected and who are financially or

otherwise incapable of purchasing these medications.

BE IT FURTHER RESOLVED that in accord with

the biblical dictum, "Neither shall you

stand idly by the blood of your neighbor," we

urge all health-care professionals,

including those in the psychiatric, psychological, and nursing

professions, to reaffirm

their own

sense of obligation to those suffering from AIDS and to their

families.

BE IT FURTHER RESOLVED

that we call upon the CCAR and all of our colleagues to be

responsive to any of our peers and their

loved ones who have tested HlV-positive

and who require our assistance.

BE IT FURTHER RESOLVED that the CCAR oppose federal, state,

provincial and/or local

legislation

that would restrict the rights of any person who is HIV-infected.

BE IT FURTHER RESOLVED that we call

upon our colleagues to champion in every community

where they reside the distribution of condoms, clean

needles, and bleach by neighborhood

outreach workers who are involved in providing AIDS education

and prevention methods to intravenous drug users.

BE IT FURTHER RESOLVED that recognition and concern

be shown for risks that medical

caregivers run in treating HIV-infected patients. We urge that

funds be allocated

for the

development of special protective devices.

Resolution Adopted by the CCAR

Protection of Native American Remains

Adopted by the 101st Annual

Convention of

the Central
Conference of American Rabbis

Seattle, Washington, June 1990

Background

As the Central Conference

of American Rabbis has noted in past resolutions concerning

the rights of native Americans(1973, 1979,

1982), the history of our nation’s relationship

with Native Americans has been a troubled

one.        

A somewhat recent development, although one

that is rooted in actions sanctioned by

our government dating back to the 19th century, concerns the

disturbance of unmarked

Indian

burial sites, the taking of human remains and/or burial goods from

those graves for scientific inquiry or commercial exploitation, and

the amassing of collections

of

Indian human remains in public and private

institutions.        

These actions have occurred through

the years largely due to a lack of protective

legislation on either the state or federal level.

Moreover, persistent prejudice

directed against Native Americans has created an atmosphere in

which the remains

of their dead are

treated in ways that the majority of Americans would find extremely

offensive

were the remains of their

ancestors so

handled.        

It is a basic tenet of Native American

religion that the spirits of the dead cannot

be at rest if their human remains remain unburied or

are disinterred. Thus, the issue

takes on even greater significance, from a Church/State

perspective, when we learn

that the

federal government defines as federal property, any human remains over

100

years old found on federal

property…including Indian reservations. A sad legacy

of U.S. government policy of the late 19th

century is the collection of Indian remains

held in the collection of the Smithsonian

Institution, the vast majority of which are bones

stacked in a storage room for decades. Attempts by

some Native American tribes to

reclaim the remains of their ancestors for reburial have met

with very limited success. The scientific and archaeological

communities stand in strong opposition to the idea

of returning these remains to the tribes who claim

them.        

State laws vary widely with respect to the

protection afforded unmarked Indian burial

sites and the trafficking in human remains that is often a

consequence of grave-robbing.

To

date, 19 states have passed legislation that affords varying degrees

of protection to unmarked burial sites but few of these states have

dealt with the difficult

issue of

Indian remains already held by museums and other

institutions.        

On the federal level, a number of

pieces of legislation have been introduced in the

past two years that address various parts of this

problem. However, a comprehensive

federal policy that addresses the protection of Indian burial

sites and the return

for proper

burial of Indian remains held by institutions is yet to be

enacted.        

Jewish law and tradition are forthright in

maintaining the importance of affording

a proper burial for the dead and of guarding the integrity of

that final resting

place. Only in

the rarest of circumstances is disinterment permitted and then only

to facilitate reinterment in a

safer location.         

The examples of our patriarchs and

matriarchs serve as models in teaching us how to

lovingly lay our dead to rest. Cognizant of the

brutal manner in which millions of

our people came to rest in unmarked graves and how many of

their mortal remains were

utilized

for ghastly purposes by their Nazi murderers, Jews should be

especially sensitive

to the

concerns of Native Americans about the reverence due the burial sites

of their

ancestral dead and the

human remains that have been unearthed, collected, sold, and displayed

for purposes of scientific inquiry and/or

profit.        

One Native American activist has raised the

unsettling question of how we Jews would

react were the German government to display, or withhold from

burial, the remains

of Holocaust

victims because of their “scientific and historical” value. We would

be justifiably outraged and so

should we be over the same treatment dealt to Native Americans.

WHEREAS the dignity of all peoples

is reflected in the manner in which they respect

the living and the dead, and

WHEREAS Native American people maintain a

traditional reverence for the proper interment

of their dead, and

WHEREAS the remains of American Indians and associated

artifacts are frequently located

outside of recognized cemeteries and outside the boundaries of

reservations and other

Indian

lands, and

WHEREAS such remains

and artifacts are frequently disturbed or removed, either in

the course of construction or

excavation activity, as part of archaeological research,

or for profit, and

WHEREAS it is an accepted tradition of respect that

known graves and grave sites are

to

be left undisturbed, and criminal sanctions are normally imposed

against those

who disturb graves

and grave sites, and

WHEREAS the

same respect must also apply to the remains and burial sites of

American

Indians, even though they

may be located outside of recognized cemeteries and outside

the boundaries of reservations and other

Indian lands, and

WHEREAS Jewish

tradition affirms the importance of treating the dead with reverence

and the need to preserve burial

sites from harm or exploitation, and

WHEREAS the Central Conference of American Rabbis supports the

rights of Native American

peoples

to achieve justice with respect to their religious, cultural, and

treaty

rights, and

WHEREAS the right of every people to follow

its religious dictates in peace and security,

free of government interference, is a principle

enshrined in the Constitution of

the United States,

THEREFORE, BE IT RESOLVED by the CCAR at its annual convention

in Seattle, Washington,

June 1990,

that:

1. We support the efforts

of Native American peoples to achieve legislative protection

for Indian burial sites and Indian

remains.

2. We call upon members

of the CCAR to work on both the state and federal levels to

help secure legislation that will protect

unmarked Indian burial sites and criminalize

the traffic in human remains and burial goods

illegally obtained.

3. We support

legislative efforts to return to Native Americans for reburial Indian

remains currently held in private

and public institutions.

4. We

affirm the importance of respecting the religious tenets and

sensibilities of

all peoples and

call upon the federal government to respect at all times the principle

of Church/State separation

enshrined in the Constitution.

Resolution Adopted by the CCAR

Resurgence of Anti-Semitism

Adopted by the 101st Annual

Convention of

the Central
Conference of American Rabbis

Seattle, Washington, June 1990

Even as

we rejoice in the prospect of new freedoms and democratic principles

evolving

out of recent events in

Eastern Europe,        

And even as we uphold and support

the right of all peoples to self-determination and

the expression of their unhappiness with the public

policies of their governments

and

their actions for redress of their just grievances long suppressed and

denied,        

Nonetheless, we are alarmed and dismayed,

especially in the aftermath of the attempt

to exterminate the Jewish people in this century, by growing

evidence of a resurgence

of anti-

Semitism among vocal and aggressive segments of the population in the

Soviet Union, and throughout Eastern

Europe.        

We are shocked and appalled at the recent

outbreak of anti-Semitic incidents in France

and especially the hideous desecration of Jewish

cemeteries.        

At the same time, we applaud the

resounding denunciation and condemnation of these

despicable acts at the highest echelons of the

French government as well as major

demonstrations of protest by thousands of French

citizens.        

We are also disturbed by the recent

increase in the incidence of anti-Semitic outbursts

in the United

States.        

We therefore call upon elected and appointed

officials of government in this country

and abroad to proclaim categorically their opposition to all

expressions of anti-Semitism

and

Judeophobia and to emphasize clearly and firmly their determination to

ensure the rights and freedoms of all people under their jurisdiction

and to punish appropriately

all

those who actively promote hatred and

bigotry.        

We also call upon all religious bodies in

America and around the world to state unequivocally

their abhorrence and renunciation of anti-Semitic

statements and actions from whatever

source, and to respond promptly and decisively to threats

against the Jewish community.

        

We commend this resolution for their endorsement to

the President of the United States

and to the heads of appropriate foreign governments, as well as

to the adjudicatory

officials of

every major religious denomination in the United States and their

constituencies abroad.

WHEREAS

the membership of the CCAR is a partner with the Union of American

Hebrew

Congregations in the

development of Reform Judaism, and

WHEREAS the national and regional UAHC Biennial conventions are

the forums where policy

and

programs are established in Reform Judaism, and

WHEREAS the Southeast Association of the CCAR

(SEACCAR) promotes the work of the UAHC

and the maintenance of Union membership (MUM) process and

encourages our individual

congregations to be in full compliance at either 12 percent or

CAP,

THEREFORE, BE IT RESOLVED

that the Executive Board of the CCAR approves the request

of the SEACCAR which seeks the opportunity

for official observer status for all members

who are not serving as delegates at regional and

national UAHC Biennial conventions.

 

Resolution Adopted by the CCAR
Domestic Violence Adopted by
the 101st Annual Convention of
the Central Conference of American Rabbis

Seattle, Washington, June 1990

 

WHEREAS Judaism affirms the sanctity of life and the inherent right of each person to a life of dignity and respect, and to a home that embodies such values, and

WHEREAS domestic violence, especially the battering of women, is a problem that has been minimized, ignored, or denied in the Jewish community, and

WHEREAS certain misconceptions abound regarding battered women that dismiss, deny, and blame the victim rather than the perpetrator,

THEREFORE, BE IT RESOLVED that the Central Conference of American Rabbis and its members acknowledge the presence of domestic violence in the Jewish community.

BE IT FURTHER RESOLVED that the CCAR and its members offer guidance about domestic violence and make it known to their congregants that victims may go to them for help and that they will educate their congregants in order to prevent domestic violence before it occurs.

BE IT FURTHER RESOLVED that the CCAR urge its members and the Joint Commission on Jewish Education to undertake educational and ethical action programs for their congregants and constituencies about domestic violence, and that they will institute appropriate forums in their congregations and communities regarding the issue of domestic violence.

BE IT FURTHER RESOLVED that the CCAR call upon other religious and secular organizations throughout the country to educate and engage in a campaign of outreach and awareness regarding domestic violence.

Resolution Adopted by the

CCAR

Electoral Reform in

Israel

Adopted by the 101st Annual

Convention of

the Central
Conference of American Rabbis

Seattle, Washington, June 1990

WHEREAS

Israel’s electoral system has produced governmental paralysis for the

past

five years despite pressing

political and economic challenges and

WHEREAS the current system of proportional representation gives

disproportionate power

to minority

groups many of which are either anti-Zionist or Diaspora-controlled,

and

WHEREAS the maneuvering undertaken by both Likud and Labor to

form a majority coalition

has led

to covert financial promises to splinter groups, producing dismay and

cynicism

among the electorate,

THEREFORE, BE IT RESOLVED that the

Central Conference of American Rabbis call upon

both major parties in Israel to proceed forthwith

toward electoral reform to correct

the abuses and end the paralysis, and

BE IT FURTHER RESOLVED that we call upon our

colleagues to inform their congregations

in order to raise the visibility of this pressing need in the

consciousness of all

Jews.

Resolution Adopted by the CCAR

Environment

Adopted by the 101st Annual Convention of

the Central

Conference of American Rabbis

Seattle, Washington, June

1990

WHEREAS in the Garden of Eden God

said to humanity, “See My works, how beautiful and

praiseworthy they are. Everything I have created has

been created for your sake.

Think

of this, and do not corrupt or destroy My world; for if you corrupt

it, there

will be no one to set it

right after you” (Ecclesiastes Rabbah,

Chapter 7, Section 13), and

WHEREAS we are heirs of Bal Tashchit

, an environmental ethic that ever

commands us to preserve and not to destroy God’s

world, and

WHEREAS economic, industrial, and governmental forces have

combined to create an international

society blinded to such an environmental ethic, to the point

that has come to threaten

our

physical security.

THEREFORE, BE

IT RESOLVED that the Central Conference of American Rabbis:

l. Reaffirm its commitment to

previous resolutions addressing specific threats to

the environment and human well-being;

2. Encourage institutions, congregations,

families, and individuals to take it upon

themselves to:

a) recycle

as much of their waste as possible,

b) reduce the amount of waste produced.,

c) reuse as many of their resources as possible

before consigning them to the waste

stream,

d) dispose of

hazardous waste products in as safe a way as possible,

e) encourage mandatory recycling laws in

their communities, cities, states, and nation,

f) educate

family, friends, associates, and members as to the means by which to

meet

the above goals.

3. Encourage rabbis, religious school

educators, and social action committees to seek

out and disseminate through their respective means

the wisdom of our tradition pertinent

to the preservation of God’s world in order to foster and

nurture a Jewish environmental ethic.

4. Recognize that while each individual bears a responsibility

for living in such

a way as to

preserve and repair God’s world, it is industry and government that

are

the primary corruptors and

destroyers of the environment and that it is these sectors

of society that therefore bear primary

responsibility for repairing the damage already

done and preventing further damage from

occurring.

5. Promote industrial

and governmental practice in accord with the ethic of Bal

Tashchi

t (Thou shalt not

destroy) through such means at our disposal, including

a) letters to local, state, and national

leaders in both industry and government,

b) organized consumer boycotts,

c) participation in local, state, and national coalitions,

d) votes for candidates to local,

state, and national office that demonstrate commitment

to environmentally sound practices.

6. Take the necessary steps as to

convey to the leaders of this nation

a) the ethic of Bal Taschit,

b) the need

for strong and effective legislation concerning:

i. the reduction. reuse, and/or recycling of all

waste including that produced by

the military and

industry,        

ii. the encouragement of markets

and uses for recycled

products,        

iii. air, water, and land

pollution,        

iv. the further development of

public lands,         

v. the use of dangerous pesticides

and herbicides,        

vi. the overuse of our natural

resources,        

vii. any other environmental issues

that may arise with the advance of technology

and human

capability.        

viii. global issues such as, but

not limited to, acid rain, global warming, the development

of Antarctica, ozone depletion, and rain

forest destruction.

7. Join those

national coalitions with similar agendas.

 

Resolution Adopted by the CCAR

Report of the Ad Hoc Committee on HOMOSEXUALITY AND THE RABBINATE

Composition of the Committee:

Chair: Selig Salkowitz; Norman J. Cohen, A. Stanley Dreyfus (RPC), Joseph B. Glaser (CCAR), Walter Jacob, Yoel H. Kahn, Samuel E. Karff, Peter S. Knobel, Joseph Levine, Jack Stern, Richard S. Sternberger (UAHC), Ronald B. Sobel (RPC), Elliot L. Stevens (CCAR), Harvey M. Tattelbaum, Albert Vorspan (UAHC), Margaret M. Wenig, Gary Zola (HUC-JIR).

Origin of the Committee:

The committee was formed in response to a resolution proposed by Margaret Holub (then student rabbi) and Margaret Wenig for the June 1986 Convention of the Central Conference of American Rabbis in Snowmass, Colorado. The proposed resolution dealt with the admissions policies of the Hebrew Union College-Jewish Institute of Religion and of the CCAR and with the placement policy of the Rabbinical Placement Commission. The matter was referred for further study. Given the seriousness of the issues and the broad implications for the Reform rabbinate and for the entire movement, President Jack Stern appointed a broadly-representative ad hoc committee and named Selig Salkowitz as its chair. The committee’s first meeting took place in the autumn of 1986. Following that meeting, in order to ensure adequate institutional participation, the committee invited the Union of American Hebrew Congregations, the HUC-JIR, and the Rabbinical Placement Commission to appoint official representatives. The committee has met regularly during the past four years. Through extensive study and discussion, the committee has sought to arrive at a unified position on homosexuality and the rabbinate. From the outset, the committee was keenly aware of both the controversial nature and the complexity of the issues. The committee’s deliberations have been characterized by vigorous debate carried on in a spirit of warm collegiality. All members found themselves profoundly moved. However, the committee did not achieve consensus on every issue, and recognized that there are legitimate differences of opinion. The committee calls upon members of the Conference to be sensitive to and accepting of those whose positions differ from their own.

The committee undertook a comprehensive investigation of the subject. Its members read studies on the origin and nature of sexual identity, and of homosexuality specifically, and reviewed some of the contemporary legal literature, and studied documents prepared by Christian groups grappling with the status of homosexuals and homosexuality within their own denominations with a specific focus on the question of ordination. Yoel H. Kahn prepared an extensive anthology of articles on Judaism and homosexuality which cut across denominational lines. The committee commissioned Eugene B. Borowitz, Yoel H. Kahn, Robert S. Kirschner, and Peter S. Knobel to prepare working papers.¹

Consultations were held with leaders of other Jewish streams. The committee solicited and received anonymous personal testimony from gay and lesbian rabbis and rabbinic students. It reviewed the admissions policies of the HUC-JIR and the CCAR as well as the placement policy of the Rabbinical Placement Commission. It read previous resolutions of the UAHC biennial conventions and the CCAR conventions, and related Reform Responsa. The work of previous committees was also reviewed. It convened a late night information session at the Tarpon Springs Convention of 1987; submitted a draft resolution to the CCAR Executive Board in 1988 (which was sent back to the committee for further consideration); sponsored a plenary session at the Centennial Convention in Cincinnati in 1989 at which Leonard S. Kravitz and Yoel H. Kahn presented papers² followed by workshops; held consultations at each of the regional CCAR Kallot and with MaRaM; and requested that the UAHC sponsor workshops at upcoming regional biennials.

This document is meant to summarize the results of our deliberations, to indicate areas of agreement and disagreement, and to encourage further discussion and understanding. It represents four years of struggle and growth. We hope that it will serve as a model for those who take up these matters upon which we have diligently and painstakingly deliberated.

Concern for Gay and Lesbian Colleagues

The committee is acutely aware that the inability of most gay and lesbian rabbis to live openly as homosexuals is deeply painful. Therefore, the committee wishes to avoid any action that will cause greater distress to our colleagues. As a result, the committee has determined that a comprehensive report is in the best interest of our Conference and the Reform movement as a whole. Publicly acknowledging one’s homosexuality is a personal decision that can have grave professional consequences. Therefore, in the light of the limited ability of the Placement Commission or the CCAR to guarantee the tenure of the gay or lesbian rabbis who “come out of the closet,” the committee does not want to encourage colleagues to put their careers at risk. Regrettably, a decision to declare oneself publicly can have potentially negative effects ona person’s ability to serve a given community effectively. In addition, the committee is anxious to avoid a situation in which pulpit selection committees will request information on the sexual orientation of candidates. The committee urges that all rabbis, regardless of sexual orientation, be accorded the opportunity to fulfill the sacred vocation that they have chosen.

Civil Rights for Gays and Lesbians

All human beings are created betselem Elohim (“in the divine image”). Their personhood must therefore be accorded full dignity. Sexual orientation is irrelevant to the human worth of a person. Therefore, the Reform movement has supported vigorously all efforts to eliminate discrimination in housing and employment.³ The committee unequivocally condemns verbal and physical abuse against gay men and lesbian women or those perceived to be gay or lesbian. We reject any implication that AIDS can be understood as God’s punishment of homosexuals. We applaud the fine work of the gay and lesbian outreach synagogues, and we, along with the UAHC, call upon rabbis and congregations to treat with respect and to integrate fully all Jews into the life of the community regardless of sexual orientation.

Origin and Nature of Sexual Identity

The committee’s task was made particularly difficult because the specific origin of sexual identity and its etiology are still imperfectly understood. Scholars are not likely to come to an agreement anytime soon about the causes of sexual orientation, or its nature. various disciplines look at sexuality in different ways and rarely confront each other’s ideas…. Short of definitive evidence, which no theory has thus far received, the disagreement is likely to continue. Cognitive and normative pluralism will persist for the indefinite future.⁴

The lack of unanimity in the scientific community and the unanimous condemnation of homosexual behavior by Jewish tradition adds to the complexity of the question. It is clear, however, that for many people sexual orientation is not a matter of conscious choice but is constitutional and therefore not subject to change. It is also true that for some, sexual orientation may be a matter of conscious choice. The committee devoted considerable time in its discussion to the significance of conscious choice as a criterion for formulating a position on the religious status of homosexuality. The majority of the committee believes that the issue of choice is crucial. For some on the committee the issue of choice is not significant.

In Jewish tradition heterosexual, monogamous, procreative marriage is the ideal human relationship for the perpetuation of species, covenantal fulfillment, and the preservation of the Jewish people. While acknowledging that there are other human relationships which possess ethical and spiritual value and that there are some people for whom heterosexual, monogamous, procreative marriage is not a viable option or possibility,⁵ the majority of the committee reaffirms unequivocally the centrality of this ideal and its special status as kiddushin. To the extent that sexual orientation is a matter of choice, the majority of the committee affirms that heterosexuality is the only appropriate Jewish choice for fulfilling one’s covenantal obligations. A minority of the committee dissents, affirming the equal possibility of covenantal fulfillment in homosexual and heterosexual relationships. The relationship, not the gender, should determine its Jewish value — Kiddushin.

The committee strongly endorses the view that all Jews are religiously equal regardless of their sexual orientation. We are aware of loving and committed relationships between people of the same sex. Issues such as the religious status of these relationships as well as the creation of special ceremonies are matters of continuing discussion and differences of opinion.

Sexual Morality and the Rabbi

The general subject of sexual morality is important. The committee, in various stages of its deliberations, sought to discuss homosexuality within that larger framework. However, it concluded that while a comprehensive statement on sexuality and sexual morality was a desideratum, it was beyond the mandate of the committee. Nevertheless, rabbis are both role models and exemplars. Therefore, the committee calls upon all rabbis–without regard to sexual orientation–to conduct their private lives with discretion and with full regard for the mores and sensibilities of their communities, and in consonance with the preamble to the CCAR’s Code of  Ethics: As teachers of Judaism, rabbis are expected to abide by the highest moral values of our religion: the virtues of family life, integrity, and honorable social relationships. In their personal lives they are called upon to set an example of the ideals they proclaim.

Our Relationship to Kelal Yisrael and the Non-Jewish Community

The committee devoted considerable discussion to the effect of any statement on our relationship to Kelal Yisrael. The committee expressed deep concern about the reactions of the other Jewish movements and strongly urges that the dialogue continue with them on this issue. Nevertheless, it concluded that our decision should be governed by the principles and practices of Reform Judaism.  Similarly, the committee considered and discussed with the members of MaRaM the possible effects of a statement on Reform Judaism in Israel. Again, it concluded that while sensitivity was in order, the committee could address only the North American situation. In addition, the committee attempted to assess how various stands would affect our relationship with non-Jewish groups. Again, the committee was concerned but felt that it had to make its decision independent of that consideration.

Congregational Issues

The acceptance by our congregations of gay and lesbian Jews as rabbis was a topic of discussion. We know that the majority of Reform Jews strongly support civil rights for gays and lesbians, but the unique position of the rabbi as spiritual leader and Judaic role model make the acceptance of gay or lesbian rabbis an intensely emotional and potentially divisive issue. While we acknowledge that there are gay and lesbian rabbis who are serving their communities effectively, with dignity, compassion, and integrity, we believe that there is a great need for education and dialogue in our congregations.

Admissions Policy of the College-Institute

One of the original issues that brought the committee into existence was a concern about the admissions policy of the College-Institute. President Alfred Gottschalk has recently set forth the admissions policy of HUC-JIR. The written guidelines state that HUC-JIR considers sexual orientation of an applicant only within the context of a candidate’s overall suitability for the rabbinate, his or her qualifications to serve the Jewish community effectively, and his or her capacity to find personal fulfillment within the rabbinate. The committee agrees with this admissions policy of our College-Institute.

Membership in the CCAR

The CCAR has always accepted into membership, upon application, all rabbinic graduates of the HUC-JIR. The committee reaffirms this policy to admit upon application rabbinic graduates of the HUC-JIR.

Placement

Since its inception, the Rabbinical Placement Commission has provided placement services to all members of the CCAR in good standing, in accordance with its rules. The committee agrees with this policy of the Rabbinical Placement Commission which provides placement services to all members of the CCAR in good standing, in accordance with the Commission’s established rules.

Respectfully submitted,

Chair: Selig Salkowitz; Norman J. Cohen, A. Stanley Dreyfus (RPC), Joseph B. Glaser (CCAR), Walter Jacob, Yoel H. Kahn, Samuel E. Karff, Peter S. Knobel, Joseph Levine, Jack Stern, Richard S. Sternberger (UAHC), Ronald B. Sobel (RPC), Elliot L. Stevens (CCAR), Harvey M. Tattelbaum, Albert Vorspan (UAHC), Margaret M. Wenig, Gary Zola (HUC-JIR).

Committee Endorsement

The committee expresses its sincere appreciation to the many members of the CCAR who communicated with it in writing and orally. We urge all rabbis to study and reflect on these critical issues in order to lead their congregations and other members of the Jewish community toward greater awareness and sensitivity through education and dialogue. The committee unanimously endorses this report as a fair reflection of four years of deliberation and urges its adoption.

Notes

¹Homosexuality, the Rabbinate, and Liberal  Judaism: Papers prepared for the Ad-Hoc Committee on Homosexuality and the Rabbinate, Selig Salkowitz, Chair. “Halakhah and Homosexuality: A Reappraisal” by Robert Kirschner. “On Homosexuality and the Rabbinate, a Covenantal Response ” by Eugene B. Borowitz. “Judaism and Homosexuality ” by Yoel H. Kahn. “Homosexuality: ALiberal Jewish Theological and Ethical Reflection ” by Peter S. Knobel. Copies of these were distributed to the entire membership of the CCAR prior to the June 1989 convention in Cincinnati. These papers should be consulted for a description of the range of positions considered by the committee.

² Yoel H. Kahn, “The Kedusha of Homosexual Relationships” and Leonard S. Kravitz, “Address.” The papers were distributed to the members of the Conference through the regional presidents as material for discussion at the regional kallot. They should be consulted for an understanding of the two different approaches to the subject of the religious status of homosexual relationships.

³ CCAR resolution 1977. UAHC resolutions 1975, 1985,1987, and 1989.

⁴ David Greenberg, The Construction of Homosexuality (Chicago, 1988), pp. 480-481.

⁵ Cf. Gates of Mitzvah, p. 11, note at bottom of page.

Resolution

Adopted by the CCAR

Jerusalem

Adopted by the

101st Annual Convention of

the Central
Conference of American

Rabbis

Seattle, Washington, June 1990

WHEREAS the City of Jerusalem has forever been the capital of

Israel from antiquity

to our time,

and

WHEREAS the administration of

Mayor Teddy Kollek has striven, for the most part successfully,

to maintain good relations among

the religious and ethnic groups in the city, particularly

within the city,

THEREFORE, BE IT RESOLVED that the Central

Conference of American Rabbis reaffirms

our conviction that Jerusalem be a united city, and capital of

the State of Israel.

BE IT

FURTHER RESOLVED that the CCAR commend Mayor Teddy Kollek for his

courageous

and balanced

contributions to peace in his land, and on behalf of all its

inhabitants.

BE IT FURTHER

RESOLVED that the CCAR call upon the government of the United States

actively to recognize a united

Jerusalem as the capital of Israel.

BE IT FURTHER RESOLVED that members of the CCAR devote sermons

and other educational

efforts on

the subjects of the complex demographic and political dimensions of

Jerusalem

and of the centrality of

Jerusalem to Israel, to Judaism and to the Jewish people.