After the 1st International Meeting of 1986, that of 1988 (in Brussels), and that of 1990 (in Chicago), the International Federation of Secular [laïques] and Humanistic Jews held its 4th Conference in Jerusalem, from 14 to 18 October 1992.
During this 4-day cultural marathon, delegations from many countries of the world had come to represent the member organizations — chiefly from the United States, Israel, Belgium, Italy, Eurasia, and France, of course. Let us recall that the Federation also includes small groups in Australia and Argentina.
Four “non-stop” days of conferences, workshops, festivities, and working sessions, in the course of which humanistic and secular Jews were able to exchange and compare their Jewish realities, across the so diverse horizons in which they live. The congress’s main theme was “Judaism and Humanism.” A striking fact: the similarity of concerns among all these Jewish communities. Indeed, what do secular Jews discuss when they meet? Just as everywhere…, just as among us, in France — Judaism, of course, but also transmission, education, secularity [laïcité], and the future of Jews in the world.
Bringing together several hundred people, the day of 17 October was marked by a prestigious public conference at the “Khan Theatre” in Jerusalem. From 9 in the morning to 11 at night, speakers of great quality — historians, philosophers, parliamentarians, teachers, politicians — addressed the themes “being a secular Jew in Israel” and “being a secular Jew in the Diaspora.”
The two strongest moments were, on the one hand, the interventions of Member of Knesset Naomi CHAZAN, of Prof. Yehoshafat HARKABI, and of Prof. Menahem BRINKER. Current events cast a sharper light on the acute situation in which Israelis were posing the problem of the ties between Religion and the State. Indeed, on that very day, the country’s newspapers published the statements of the Minister of Culture and Education, Shulamit ALONI. We know the stormy consequences they provoked within the Government. I was struck by the remarkable knowledge the speakers had of secularism in Europe and especially in France, as well as by the vehemence they displayed in this struggle. The AJHL then made a point of publicly expressing to our Israeli friends its support for their secular struggle in Israel.
The other strong moment was, incontestably, the sheer number and dynamism of those whom it is customary to call the “Russian Jews.” They were massively present, and simultaneous translation (Hebrew–English–Russian) made it possible to grasp the scope and the stakes of the phenomenon and their particular situation.
First the presence of the Russians, newly immigrated to Israel. Beyond their difficulties of settling in, their cultural predicament is heightened by a broad attempt at appropriation by the religious authorities. In this regard, the International Federation voted a resolution insisting on the indispensable respect for their cultural and spiritual integrity. The high level of their questions, marked indeed by series of interrogations, bore witness to their great interest in secular Judaism and its foundations. Then came the interventions of those coming from Eurasia — several delegations that had come to attend the Congress, from Lithuania, from Belarus, from Russia. All were attending the conference for the first time; they had very recently joined the International Federation, some of them explaining that they had created, only a few weeks earlier, local associations of “Humanistic and Secular Jews.” The importance of the documents already published by these brand-new associations testified to their astonishing commitment, to their dynamism, as well as to the considerable effort made by the Federation’s leaders (notably Zev KATZ) to assist them.
The importance of the event justified the decision to choose MOSCOW for the next international meeting, two years from now. I was struck by the great interest they took in the secular Judaism of the Diaspora, and chiefly by their community of thought with the Europeans, and above all with the French. We at the AJHL did not fail to forge relations and contacts that have already been strengthened since.
A prestigious evening, devoted to “Pluralism and Humanism in Judaism,” gave the occasion to hear a “Lecture” by Professor Yeshayahu LEIBOWITZ, for whom, rather paradoxically, it was the terminology of “humanistic Judaism” that presented more contradictions than “secular Judaism.”
In the course of that same evening, a very young pianist from the Jerusalem Academy of Music helped to soften the temper of these quite serious debates.
Finally, the Federation had the privilege of receiving one of its Honorary Presidents, Justice Haïm COHEN, to whom a remarkable tribute was paid. Let us note that Albert MEMMI, another honorary president who could not be present, had been asked to submit a text on humanism; the AJHL delivered this masterly text in his stead. It will be published simultaneously in the Israeli and American reviews. We also publish it in this first issue of “Plurielles,” the Review of the AJHL.
No respite being granted to the congress participants, working sessions multiplied during these days, in debates on “a teaching for a humanistic Judaism — how?”; finally, one day was devoted to the Administration of the Federation and of the Institute for a Humanistic and Secular Judaism. This will be the subject of further discussion as to its purpose and its means, in our forthcoming issues. Let us note that the Institute appointed two representatives of the AJHL to its eminent Board; as well as a member of the AEJL. Long and arid legal discussions took place concerning its functioning, which there is no place here to debate.
In sum, the Federation took decisions concerning its proper functioning, its budget, the renewal of its Board, and the appointment of a permanent staff member whose role will consist in seeking a greater reach for our movement, as well as a closer link among the organizations throughout the world.
To conclude, I propose that you read the translated excerpts from the text of two resolutions adopted by the Federation: “Spiritual Renewal and Pluralism”… We, members of the Federation… reject the dangerous spirit of segregation and of self-ghettoization.” We reject any attempt to depict the Jewish people as an isolated people that has no need of the culture of the world… We call upon the leaders of the State of Israel and of the Jewish communities throughout the world: to oppose the danger of self-ghettoization, “and to encourage the contributions of other cultures and other religions.” We also call upon them to recognize humanistic and secular Judaism as legitimate and as an integral part of Jewish life, and to do what is possible to ensure that educational institutions provide a knowledge of the secular and humanistic Jewish alternative.”
Concerning the “Jews of Eurasia,” we, members of the Federation… are conscious of our responsibility to help meet the needs and the integrity of the Jews of the former communist Empire. “We call upon the national institutions of Israel and the leaders of the communities throughout the world to respect the right to freedom of choice and the integrity of the Jews of the former USSR, wherever they reside. We demand that a pluralist approach and the guarantee of equal access to all Jewish options be provided. We believe that humanistic and secular Judaism is a positive option for the Jews of these regions. We stand ready to help them.”