Introduction

“Torah” has two basic meanings. One is the Five Books of Moses, the foundation of sacred Jewish literature. A second, more expansive definition applies to Jewish learning in general. Thus when Reform Jews talk about Torah study, they are usually referring to a wide range of Jewish texts, including Tanach (the Five Books of Moses, Prophets, and Writings); Talmud; Responsa literature; and the works of Jewish sages, commentators, and scholars from all periods of Jewish history, including our own.

Jews are exhorted to study Torah.

Pirkei Avot, chapter 6, begins, “He who occupies himself in the study of the Torah for its own sake (lishmah) merits many things; and still more, the whole world is worthwhile for his sake.”

The Talmud teaches that Torah becomes an elixir of life if studied for its own sake, but a deadly poison if not for its own sake—which, Maimonides says, means that searching for the truth should be its own reward.

In 1999, our Reform rabbinic body, the Central Conference of American Rabbis, declared: “We are called by Torah to lifelong study in the home, in the synagogue and in every place where Jews gather to learn and teach. Through Torah study we are called to mitzvot, the means by which we make our lives holy” (“A Statement of Principles for Reform Judaism”).

More recently, on November 8, 2003 (13 Cheshvan 5764), at the Union’s Biennial, Union for Reform Judaism President Rabbi Eric H. Yoffie proclaimed: “Torah study is the motor that drives Jewish life. While some of us have committed ourselves to regular study, many others have not yet done so. But who among us is so busy that she cannot spend ten minutes a day in the study of a Jewish text? Such a commitment would enable us to meet our Jewish obligation to make Jewish study a fixed occurrence.” To facilitate that commitment, he announced the Union’s "10 Minutes of Torah" program: a free daily email (now) on “Reform Voices of Torah” (Monday), “Mishnah Day” (Tuesday), “Israel Connections” (Wednesday), “Lessons from Our Tradition” (Thursday), and “Jewish World and Social Action” (Friday). 

After thousands of people had signed up for “10 Minutes of Torah,” the Union added the interactive Torah discussion, "Eilu V'eilu," a point/counterpoint dialogue between 2 scholars that encourages the participation of individual Reform Jews.

Whether we are searching for truths or reaching for the sacred, Torah study is the authentic, time-honored path.

Overview Questions for Discussion

1. What does Torah mean to you?

2. Do you agree with Rabbi Eric Yoffie that “Torah is the motor that drives Jewish life”?

3. Do you feel commanded to study Torah? Is it a mitzvah? Explain.

4. Do you agree that Torah lishmah, study for its own sake, is praiseworthy—but poisonous if done for any other purpose?

Section VII Questions for Discussion

Do you believe the Bible was written by God?

1. Your Perspective: What do you believe about the authorship of the Bible? When do you turn to the Bible? Families: How do your individual reasons differ?

For religious school and youth groups: Discuss why people have been studying the Torah for thousands of years. List 5 reasons Jews—including you, parents, synagogue members—continue to engage in Bible study.

2. God-Inspired: Steve Arnold says the Bible is a “product of the human mind” but inspired by God. Discuss with your group: Do you agree with Arnold that God “inspired” the biblical writers? How can you tell when you’re inspired by God?

3. A Human Document: While Jennifer Warriner also believes the Bible’s human authors received inspiration, it was not from God but “by their notion of God and their desire to be God-like.” Do you agree with her? Leviticus 19:2, says, “You shall be holy, for I, the Lord your God, am holy.” Is this what being God-like means to you? How can you be like God?

4. Humans Make Torah Sacred: Laurence Kaufman believes that we humans make the Bible sacred, not God. Do you agree? In what ways have our ancestors made the Bible sacred? How can we do so today?

5. Teaching Holiness: Arnold says the Bible is “holy” (kadosh in Hebrew) because it teaches us how to “live ‘holy’ lives.” Do you, your family, or your group members live holy lives? Discuss what a holy life is/would be like.

6. Biblical Role Models: John Planer says the Bible speaks to him “of complex human beings…seeking God and meaning” and offers “models to emulate and to shun.” Does this idea give you sufficient motivation to turn to the Bible? Explain.

7. Biblical Principles: Dawn Mollenkopf reads the Bible for its “social, historical, and spiritual content,” letting “its principles, rather than specific words, guide my life. Such an approach is more challenging than orthodoxy because it forces me to constantly have to reevaluate how a principle might apply to a given situation as I gain new perspectives from my life’s experiences.” How do you derive meaning from the Bible? Do you find Mollenkopf’s approach helpful? Why/why not? Do you share her view that this approach is more challenging than orthodoxy?

8. Keeping Us Together: Kaufman says, “Torah is what binds the Jewish people through both time and space, making me responsible for maintaining continuity with the past, assuring continuity into the future, and assuring the welfare of Jews wherever in the world they may be.” Do you agree? What else besides Torah keeps us together?

How do you reconcile teachings or exhortations in Torah that may be inconsistent with your beliefs today?

1. The Torah as Morality Stories: Steve Arnold believes that rather than convey literal truth, the Torah is a “set of stories illustrating moral and ethical principles,” some of which have modern application, although “much does not.” Read his examples aloud with the family or in a study group. What do you think of his distinction between the broad principle and the specific application? Compare Arnold’s position with Mollenkopf’s, above. How do you feel about Arnold’s continued financial support of Israel, in order to be “true to my intention to live a life governed by Torah,” despite his reservations about the Orthodox establishment there? How do your tzedakah practices illuminate your choices in this context?

2. Reject and Cherish: A Matter of Choice: Jennifer Warriner, Barbara Shuman, and Barbara Holender ignore Torah teachings that make no sense to them even though the rules might have made sense long ago. Holender says Reform Judaism “rejects the unacceptable” while “retaining and cherishing the source.” Who makes the decisions for Reform Judaism? On what basis can you decide what’s unacceptable? Why cherish the source nonetheless?

Warriner rejects biblical ideas about women, children, slavery, and homosexuals. Joan Pines rejects “certain biblical theological concepts, such as the Torah teaching that suffering is a result of sin.” What biblical ideas do you believe are obsolete?

Shuman prefers to study Jewish literatures other than the Bible. Would you eliminate Bible from your Jewish studies? If yes, what would you study instead? Explain.

3. Seek the Deeper Message: Explaining that he turns to Torah for God’s messages, for history, and for insights into human behavior, John Planer says, “We learn from Torah that beneath seemingly random events may well lay an order, logic, and justice that we cannot fully perceive. For example, Joseph’s arrogance and mistreatment leads to the salvation of his family (as well as the Egyptian populace) during the famine. Thus the meaning of our lives may become evident only in retrospect, or viewed from a vantage far beyond our own.” Does Planer’s perspective resonate with you? Explain.

Discuss—with family and in a study group—5 other reasons for reading Torah.