freedom of the individual. That becomes his overriding emphasis when dealing with halakhah and its traditions. It is the autonomous self which is most important for him. As the individual moves toward Judaism he"begins with God rather than Torah ."(35) Borowitz has rejected God ’s revelation of the written and oral Torah , so we must ask what authority Torah and halakhah has for him and for us. In a highly structured essay presented to the Reform rabbinic conference, the best answer which presents a kind of universal ethics in which Jewish folkways and culture are the practical means of its execution. He would have the individual ask the question:"Is this an act I want to do for God : One I feel is appropriate to Him as best I have to know Him." (36) The commandment thus executed may stem from God , but it will be carried out because of the will of the individual. The individual must feel a sense of obligation whose source may be conscience, intuitive knowledge, or revelation. He also stressed the distinction between ethical commandments and rituals despite their occasional overlap and feels that it is the ethical prophetic
statement which must always take precedence over ritual.
Borowitz is keenly aware of the problems which extreme individualism may bring and feels strongely that all Jews must be part of the community, but this needs to be brought about through the assent of the individual. It is only in this way that the individual can"help to redeem history." Although the individual can act religiously as an independent entity we would have to designate such individuals as"of Jewish descent, but not part of our people."
The border between the individual and the