LOVE AND MARRIAGE

This paper is the first of two that explore Reform Judaism and marriage. The goal of this paper is to demonstrate the transfor­mation of marriage in Reform Judaism from its classical form as kiddushin,* rooted in property law,’ into an egalitarian partnership, Brit Ahuvim, a Lovers’ Covenant, a name Rachel Adler has coined. Dr. Adler makes explicit what has gradually been transpiring in Reform Judaism’s understanding of marriage. Reform Judaism has reformulated the ceremony in both word and symbolic action to recognize that words and symbols that are identified with traditional Jewish marriage do not accurately reflect contemporary Progressive Jewish marriage. Progressive Judaism has spiritualized the term kiddushin and mutualized the act of kinyan.’

The second paper explores the implications of Reform Juda­ism’s understanding of marriage for gay and lesbian Jews . The goal of the papers is to clarify the methodology of Reform halakhic decision making and its effects on Jewish marital law. In both pa­pers I reach conclusions similar to those identified as the“the

children of the Enlightenment, ” but methodologically I identify with “the Jews .”’

; A primary ethical and metahalakhic principle in Reform Ju­daism is the egalitarian principle. Rooting itself in the first creation narrative, humankind(adam) is created in the image of God ; both male and female are identified as adam.” The halakhah must be changed to reflect commitment of male female equality.” If there is one principle agreed upon in Reform Judaism that is beyond compromise it is the egalitarian principle. In marriage it means that husband and wife have equal worth and equal responsibility. At

least in theory, there are no predetermined role expectations or limitations, 1°

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