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Discussion Guide For

Duties of the Soul:
The Role of Commandments in Liberal Judaism,
Edited with an Introduction by
Niles E. Goldstein and Peter S. Knobel

Discussion Guide by
Daniel M. Bronstein

Unlike in earlier eras in the history of Reform Judaism in which there was little ambiguity over why or how to be a Reform Jew, contemporary Reform Jews are searching for new guidelines in determining their religious practices. However, liberal Jews seeking a greater anchoring in traditional practice must also face the seeming contradiction between liberal ideology and the non-liberal mitzvah system of traditional Judaism. The publication of Duties of the Soul: The Role of Commandments in Liberal Judaism represents a major attempt at confronting and, perhaps, reconciling the difficulties of living by mitzvot while retaining a Jewishly liberal outlook.

As the editors of this anthology state, the thirteen essays "reflect a dissatisfaction with the status quo," and only now are the "outlines" new forms of liberal Judaism beginning to emerge (p.vi). This anthology is divided into three sections: the first part outlines the basic theoretical problems concerning mitzvot and the mitzvah system within Reform Judaism, the second section is an offering of various personal experiences with mitzvot, and the third part attempts to offer concrete guidance for those liberal Jews seeking to bring more mitzvot into their lives. This study guide is designed to help the reader absorb the main points of each essay as well as to guide the reader toward more pointed issues. Readers will find that while many of the essays overlap in terms of outlook and theme, others stand by themselves. Moreover, the viewpoints presented here are far from monolithic, with some of the authors, all Reform rabbis, disagreeing strongly with one another. Hopefully, Duties of the Soul and this study guide will assist readers in confronting, if not transforming, their Jewish practices on a concrete level.

Chapter One
Observations and Questions:

1. Judaism, like the other religions, has undergone the process of Americanization. What factors typify American religion? How did the development of Judaism in North America differ, in theory and in practice, from the European experience? How has freedom in the "New World" allowed for Judaism to thrive but also complicated Jewish life?

2. Why were reforms initially introduced into Judaism in eighteenth and nineteenth century America? What factors brought about the "classical" era of Reform Judaism? What was the attitude of classical Reformers toward the mitzvah system and toward traditional Jewish authority?

3. Why did Reform Jews begin to reassess traditional Jewish authority and the mitzvah system in the 1930's? How has Reform Judaism's retrieval of traditional practice and ritual in the last half century created new theological and philosophical problem for Reform thinkers?

1. As in other essays in this book, Rabbi Wolf argues that Reform Jewish practice has always entailed the observance of mitzvot, especially those mandating "ethical" behavior. According to Wolf, does it matter whether Reform Jews observe mitzvot because they feel "commanded" to do so rather than out of cultural identification and sentiments?

2. Rabbi Wolf notes that Reform Jewish practice of mitzvot is often determined according to "pick-and-choose" criteria. And yet, he argues, "by definition, you cannot freely choose to be commanded." Rather than selectively choosing which mitzvot we should practice, Wolf argues that we must "discover" the broad range of mitzvot and make them part of our lives. How does the process of discovery differ from the pick-and-choose process? What guidelines does the author offer for engaging in the process of discovery?

3. Rabbi Wolf distinguishes between Heschel's "leap of action" and philosopher Kierkegaard's "leap of faith." How might these two approaches play out in the lives and practices of Reform Jews? How might an individual's shift to a stance of "action" and "discovery" from that of "faith" and "choosing" impact upon one's ideas and relationship to God?

1. Rabbi Yoffie explains that living a Jewish life demands a balance among the principles of God, Torah, and Israel. How does he critique past imbalances in Reform Judaism? On the same note, how does Yoffie critique imbalances within Orthodox Judaism?

2. Rabbi Yoffie notes that Reform Judaism "began as a God-intoxicated movement." But Yoffie also places God as the central pillar in his formulation for a Reform mitzvah system. According to Yoffie, how can the recognition of God's presence facilitate the observance of mitzvot?

3. Like the other contributors to this book, Rabbi Yoffie highlights the tension between following a mitzvah system and preserving individual freedom. In Yoffie's view, how might Reform Jews retain their freedom of choice and be observant? Likewise, how does he explain the concept of individual responsibility?

1. As Rabbi Englander explains, there are several different paradigms for explaining the mitzvah system. How does the "progress paradigm," as formulated by early Reformer Abraham Geiger, differ from the traditional rabbinic paradigm? Why did Geiger distinguish between the "kernel" of traditional Judaism and the "husk"? Why and how has this distinction come under criticism in our own era?

2. How does the "paradigm of the hidden tablets," as formulated by Rabbi Englander, understand the Torah and, by extension, mitzvot? How does this paradigm attempt to mediate between the earlier rabbinic and progress paradigms? How does this approach compare to that of Rabbi Wolf?

3. Rabbi Englander notes the centrality of individual choice in Reform Jewish practice. What role does individual choice play within the paradigm of the hidden tablets? How does the individual relate to the larger Jewish community according to this framework? In your view, should the individual or the community hold ultimate authority in terms of Jewish practice?

1. Rabbi Morgan sets forth some of the philosophical underpinnings of Reform Jewish ideology. Perhaps the central philosophical figure was Immanuel Kant, whose notions of authority and autonomy impacted deeply upon Western philosophy at large as well as Reform theologians. How did Kant himself understand the notion of individual autonomy? How have some liberal and Reform Jewish thinkers applied the concept of autonomy to Jewish practice?

2. How do the concepts of autonomy and authority correspond to Jewish practice? If individual autonomy and traditional authority systems are diametrically opposed, what are the implications for liberal Judaism?

3. Rabbi Morgan suggests that, in fact, autonomy and authority should be viewed as "complementary and coexistent." According to this perspective, how might individual autonomy and authority interact and be balanced against one another? How does a philosophy calling for the coexistence between individual choice and communal responsibility differ from previous liberal and traditional conceptions of the mitzvah system?

1. Like many of the other essays in this book, Rabbi Bronstein places God at the center of his discussion of the mitzvah system. How does he explain the Jewish notion of a "transcendent" God? How does the Jewish notion of a transcendent God, as opposed to other god-ideas, impact upon the way we relate to the mitzvah system?

2. Rabbi Bronstein relates modern notions of individuality to the philosophical concept of autonomy. How, according to the author, does an excessive focus on the individual obstruct meaningful engagement with mitzvot and, moreover, lead to idolatry?

3. What practical suggestions does Bronstein offer for Reform Jews seeking to engage the mitzvah system? How do these practical suggestions differ from earlier Reform notions of autonomy?

1. Rabbi Stroh sets forth the essential Judaic notions of redemption and messianism. How does he explain the role of modernity in eroding the concept of redemption? Does Stroh's emphasis upon the struggle for redemption as a bridge to mitzvot differ from other essays in this book?

2. As Stroh explains it, our strivings toward redemption will lead to the solidification of a Reform mitzvah system. How does this play out on a practical level? How does Rabbi Stroh distinguish between ethical and ritual mitzvot?

3. What role does God play in Stroh's guidelines for a Reform mitzvah system? Likewise, how does the Jewish people fit into this framework?

1. All of the essayists agree that Reform Jews have faced a variety of difficulties in formulating a mitzvah system. According to Rabbi Goldstein, what contemporary factors obstruct our attempts to engage mitzvot in a meaningful fashion? Why does he argue that contemporary Jews' observance of mitzvot is even more crucial to our survival than it was for our ancestors?

2. What factors and experiences led Rabbi Goldstein to greater religious observance? How does his experiences compare to your own?

3. According to Rabbi Goldstein, how can universal human spiritual experiences be transformed into particular Jewish practices? How does he correlate Jewish learning to experiential spirituality?

1. Most of the essayists in this book discuss the difficulties liberal Jews face in formulating a mitzvah system and observing the mitzvot themselves. What is Rabbi Elyse Goldstein's "mitzvah problem"?

2. How does Rabbi Goldstein relate liberal Jewish conceptions of God with liberal Jews' difficulties with the mitzvah system?

3. How does Rabbi Goldstein explain the feminist critique of the mitzvah system? Do you agree with her distinction between male and female behavior? Do you agree with Rabbi Goldstein that men view mitzvot as "rules" and that women understand mitzvot as "connectors"? How do her views on connecting differ from those of Rabbi Niles Goldstein?

1. Returning to the ten commandments of Sinai, Rabbi Frishman suggests that we might view them as "suggestions" rather than as commandments. How does she view the connection between our covenant with God and mitzvot? According to Rabbi Frishman, what is the distinction between a covenant of "relationship" and one of obligation?

2. Like Rabbi Elyse Goldstein, Rabbi Frishman perceives liberal Jews' difficulties with mitzvot as a problem of gender as well as ideology. Do you agree that part of the problem stems from male acceptance of hierarchy, while women strive toward consensus?

3. How does Rabbi Frishman relate gender differences to our conceptions of God as well as the mitzvah system?

1. According to Rabbi Knobel, how does the mitzvah system flow from both revelation and the human relationship with God? In his view, how is Jewish study a form of modern revelation?

2. How does Rabbi Knobel delineate the various ways that contemporary Jews relate to the mitzvah system? Compared to other essayists in the book, how does Rabbi Knobel deal with the tension between the individual and the community?

3. According to Rabbi Knobel, how might Jewish study assist individuals and communities engage the mitzvah system?

1. Like Rabbi Knobel, Rabbi Bachman argues that Jewish study is an essential component for engaging the mitzvah system. How has the Reform movement related to Jewish learning in the past? How has our approach to study changed in the late twentieth century?

2. According to Rabbi Bachman, what impediments to serious Jewish study face us today? How might technology be considered an obstacle to Jewish study? Do you agree with Rabbi Bachman that "New Age" religious modes also impede our engagement with Jewish practice and learning?

3. Do you agree with Rabbi Bachman that narcissism is a major societal problem? How does our culture's focus on the self impede our relationship to Jewish tradition?

1. Previous essays have argued that if Reform Judaism is to construct a substantive mitzvah system, individuals must relate their needs to those of the community at large, as well as to the tradition. How does Rabbi Elwell argue that individuals' spiritual journeys be focused on behalf of the performance of mitzvot?

2. How, according to Rabbi Elwell, do mitzvot like leviat ha-met lead to the performance of other mitzvot? How does the performance of one mitzvah reconcile the tension between liberal views and traditional practice?

3. How do practices such as the honoring of our dead respond to individual and communal needs?