By Susie Davidson

Advocate Correspondent

BOSTON - Last week, in keeping with their recent, ongoing nod to tradition, leaders of Reform Judaism voted nearly unanimously to uphold a new, stricter platform for religious conversion.

"There were several hundred people at the Monterey, California meeting," recalls Rabbi Howard Jaffe of Temple Isaiah, Lexington. "Out of the whole room, there were only 3 'no' votes".

The new guidelines stress mikvahs, circumcisions, and commitment to keeping a Jewish home (including following Jewish dietary laws).

When a more traditional platform for general observance was adopted at a Central Conference of American Rabbis (CCAR) meeting in May 1999 in Pittsburgh, the vote was 324-68. Could this, then, be a sign of a trend mirroring an overall shift toward more Orthodox practice among American Jews?

If so, the move is nonetheless reflective of the principles of Judaism's liberal wing. Reform Judaism has always upheld the concept of adaptation to current times and trends, while maintaining autonomy for the individual as well as the congregation. In 1885, the focus of the new movement was assimilation; the American way of life took precedence to what were seen as archaic Judaic rites and rituals. Indeed, the "Pittsburgh Platform", issued by 15 Reform rabbis, deemed traditional Judaic practice as "entirely foreign".

Now however, tradition is again moving to the forefront. "I am an enthusiastic supporter of these guidelines," says Rabbi Jaffe. "I think that they articulate a reality that has taken hold of the movement and that points the way toward a direction for all members of our congregation to embrace in terms of their own Jewish lives. It is at once a forward-looking document, which meets prospective Jews-by-choice where they are, while giving clear direction as to where they might yet be, while at the same time maintaining the authority of the individual Reform rabbi. The guidelines all reflect practices that I have embraced in my own rabbinate for some time."

"The recent statement is consistent with the Reform movement's deep

commitment to finding transcendant meaning in ancient forms of

religious expression," adds Rabbi Joel Sisenwine of Temple Beth Elohim, Wellesley.

"It is the product of Reform's continuing conversation with

tradition, halacha, ethics and our desire to create meaningful forms of religious observance."

"This is a very positive thing," agrees Rabbi Hank Zoob of Temple Beth David, Westwood. However, he also stressed that it was after-the-fact. "It's a post-facto platform. Its principles are already established in this area."

"The document as it passed pretty much reflects what has been going on," concurs Rabbi Jonah Pesner of Boston's Temple Israel. "Any Jew-by-choice goes with us to a mikvah. Most of the practices that are described in the document also reflect standard procedure."

In 1997, Rabbi Zoob explains, a group of Boston Reform rabbis drew up a listing of requirements and expectations for conversion, which also included educational, social and religious guidelines. "There is an expectation of commitment to synagogue, to the Jewish people, to the land of Israel, to the people of Israel, to tikkun olam and more."

Customarily in Boston, a beit din, or Rabbinical court (he is the present rosh, or head), at which three rabbis alternate, interviews candidates for conversion at Temple Shalom in Newton. "The interviews," he continues, "which take approximately 45 minutes, examine sincere knowledge and commitment." Following this meeting, the individual rabbi supervises the actual conversion process.

Rabbi Zoob takes pride in this initiative, and views it as a possibly emulative model for even Conservative groups. "We are maybe in the lead, maybe not, but if you're in Wyoming or any other rural area, you might view this list as somewhat of a standardization which might be adopted on a national basis."

In fact, following this action, the CCAR's Committee on Conversion, chaired by Congregation B'nai Brith of Santa Barbara, California's Rabbi Richard Shapiro, produced a grant-funded set of national guidelines. He presented them for discussion all over the U.S. and Canada, including this spring's New England Region of CCAR's conference in Sturbridge, MA. (The previous chair, Rabbi Jonathan Adland of Lexington, Kentucky's Adath Israel, initiated the CCAR conversion guideline campaign during his tenure.)

Yet despite this ongoing return to tradition, local rabbis remain true to the principles of autonomy and individual adaptation which are paramount to the movement. "These new regulations are not authoritarian," maintains Rabbi Zoob. "They are more concerned with preparation than with ceremony."

"Ceremony is a matter between the sponsoring rabbi and the convert."

"Let us not misunderstand this statement," adds Rabbi Sisenwine. "It does not impose a communal standard. Rather, consistent with Reform Judaism, it protects the autonomy of the individual while at the same time, recognizes the shift in contemporary observance towards a renewed commitment to ancient forms of ritual observance."

"What is important," echoes Rabbi Pesner, "is that they are guidelines, not requirements. They don't usurp the autonomy of the rabbis, or the spirit of reform, which provides autonomy to both the rabbi and the Reform Jew."

"What more traditional Reform Judaism really means is that we are continuing to empower the Jewish people, and in this case, Jews-by-choice, with the full breadth of our tradition, without usurping their autonomy, which is of course a true principle of reform."