Difference between revisions of "The Movement for Reform Judaism"

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(Added sourced provincial-origins and association history from Kershen & Romain, Tradition and Change (1995))
(Added sourced Israel/Zionism history 1942–1995 from Kershen & Romain, Tradition and Change (1995))
 
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We believe that exponents of moderate, liberal Judaism should ally with moderate, liberal secularists and work together to combat both religious and secular extremism.</blockquote>
 
We believe that exponents of moderate, liberal Judaism should ally with moderate, liberal secularists and work together to combat both religious and secular extremism.</blockquote>
 
The page also states that the movement supports organisations building bridges between Israeli Jews and Arabs, and between Israeli Jews and Palestinians in the West Bank and Gaza.<ref name="MRJIsrael2021" /><ref name="MRJIsrael" />
 
The page also states that the movement supports organisations building bridges between Israeli Jews and Arabs, and between Israeli Jews and Palestinians in the West Bank and Gaza.<ref name="MRJIsrael2021" /><ref name="MRJIsrael" />
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=== Zionism and the national association, 1942–1957 ===
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According to [[Anne J. Kershen|Kershen]] and [[Jonathan A. Romain|Romain]], Zionism divided opinion within the Association of Synagogues in Great Britain (ASGB). Some welcomed Jewish nationalism as the fulfilment of an ancient dream or as a practical answer to antisemitism, particularly after the rise of the Nazis; others feared that it would call into question Jews’ loyalty to their countries or objected that it degraded Judaism into nationalism. [[The West London Synagogue of British Jews|West London Synagogue]] was less sympathetic than some of the newer congregations.<ref name="KR1995p212">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 212.</ref> Reinhart, whom Kershen and Romain present as epitomising that position, considered that the universal spirit of Judaism was being hijacked by political exigencies. They report that prayers hinting at favour for a Jewish homeland were omitted from the service and that attempts to find a haven in Palestine for German Jews were resisted. Reinhart wrote that Jews are not a nation but a worldwide community of believers who are not seekers of a ‘national home’.<ref name="KR1995p212" /> He and many others supported the foundation of the [[Jewish Fellowship]] at West London by [[Basil Henriques]] in November 1944, designed as an organ for Jews for whom Judaism did not centre in Palestine.<ref name="KR1995p212" /><ref name="KR1995p213">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 213.</ref>
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Under Reinhart’s editorship, they write, the ''Synagogue Review'' largely ignored developments connected with Zionism: the establishment of the State of Israel in May or June 1948 was not mentioned, and Zionism usually featured as an occasion for condemnation. After the 1949 peace terms it denounced Israel’s responsibility for the suffering of Palestinians.<ref name="KR1995p213" /> Other members of the ‘establishment’ took a different view: [[Robert Henriques]] said that he had been against a Jewish state until it was created, and later flew to Israel to lend his military expertise during the Sinai campaign. Among the rabbinate, [[Maurice Perlzweig]] (then at North Western) and Baron (at Glasgow) took a positive view, and [[Charles Berg]] gave a religious defence of the new State.<ref name="KR1995p213" /> At the ASGB’s fourth conference in 1945, following a ''Synagogue Review'' article critical of Zionism, the chairman, [[Edward Henriques]], said that the Association would pursue its work without contentious discussion on Zionist matters; Kershen and Romain say that this remained the policy for many years.<ref name="KR1995p213" /><ref name="KR1995p214">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 214.</ref>
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The controversy extended to services. Reinhart led opposition to a prayer for the State of Israel and campaigned against the use of the Star of David on synagogue buildings.<ref name="KR1995p214" /> In 1951 the ASGB conference voted by 41 to 26 to add a prayer for the State, despite warnings that it would lead to charges of dual loyalty; a special sub-committee composed a prayer for congregations that wished to use it. The question arose again over the 1954 Festival Prayer Book, whose draft omitted the prayer: [[Manchester Reform Synagogue|Manchester]] and North Western led a campaign for its inclusion, the executive was evenly split, and the matter was referred to the [[Assembly of Ministers]]. The outcome was a prayer for the ‘Land of Israel’ which prayed for Jews living in Israel but did not pray for a sovereign State.<ref name="KR1995p214" /><ref name="KR1995p215">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 215.</ref> Kershen and Romain also record a majority decision to invite the Ambassador of Israel to an ASGB dinner marking the tercentenary of Anglo-Jewry.<ref name="KR1995p215" />
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Kershen and Romain write that the dispute over marriage secretaries was only one of the reasons for the movement’s withdrawal from the [[Board of Deputies of British Jews]] and that Zionism was another and more important factor. The Board had earlier agreed that the ASGB’s voice should be heard at the highest communal level, and [[Sidney Kingsley]] had been nominated as the first deputy to represent the movement as a whole.<ref name="KR1995p212" /> They describe long-held disquiet among West London members at the pro-Zionist policy of the Board’s leadership, particularly after [[Selig Brodetsky]]’s election as President in 1939, and report that in 1946 many delegates formed an ‘independent deputies’ group to resist the use of the Board ‘as a spear-head for official Zionism’. West London and other Reform deputies then resigned; the Liberals, the Spanish and Portuguese Congregation and the [[Anglo-Jewish Association]] left at the same time over the Zionist issue. An agreement led to the return of all parties, with changes to the Board’s constitution and a declaration that it is independent of any form of outside control.<ref name="KR1995p215" /> [[Percy Cohen]] hailed the return as a success in the fight against ‘regimentation of opinion’, although Kershen and Romain write that the non-Zionist element was increasingly described as a ‘minority’.<ref name="KR1995p216" />
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=== Israel and the movement, 1958–1980 ===
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At its 1959 conference, after a vigorous debate, the Reform Synagogues of Great Britain (RSGB) voted by 32 to 19 to resign from the [[World Union for Progressive Judaism]] (WUPJ), whose American Reform policies were felt to be far removed from the RSGB’s religious stance; individual synagogues, including Cardiff, remained affiliated. Within a year the Union’s headquarters had moved from London to New York, a European Section had been formed, and Edgware proposed that the movement rejoin, which the 1960 conference carried by 45 to 11. A resolution the following year to disaffiliate again was substantially rejected and prompted a rule that a decision to affiliate to an organisation of synagogues should be effective for a minimum of three years.<ref name="KR1995p265">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 265.</ref> The Twelfth International WUPJ Conference was held in London in July 1961 with delegates from 23 countries. In 1969 the European Board’s offices moved from The Red Lodge, [[Lily Montagu]]’s home, to 34 Upper Berkeley Street, premises owned by West London, and in 1972 the RSGB’s outlook was reflected in the decision to affiliate to the [[World Jewish Congress]].<ref name="KR1995p265" /> Kershen and Romain write that the WUPJ’s increasing involvement with Israel was backed fully by the RSGB: in 1975 the Union joined the [[World Zionist Organization]] and moved its headquarters to Jerusalem, as an act of identification with Israel and to strengthen the voice of Progressive Judaism there.<ref name="KR1995p265" />
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They describe a change from hostility or indifference to Zionism in the 1940s and 1950s into fervent support in the 1960s. The first RSGB tour to Israel took place in March 1965 with 120 participants, and the Friends of Progressive Judaism in Israel was established shortly afterwards. The RSGB supported the WUPJ in negotiations with the Israeli government over restrictions on Progressive Judaism; they were informed by Prime Minister [[David Ben-Gurion|Ben-Gurion]] that the restrictions would end ‘as soon as an Israeli rabbi is rabbi of a Progressive congregation in Jerusalem’, and Kershen and Romain note that the latter happened long before the former.<ref name="KR1995p266">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 266.</ref> At its conference at Blackpool on 2–4 June 1967, shortly before the Six Day War, the RSGB unanimously passed a resolution deploring the aggression of Israel’s neighbours, confirming ‘wholehearted and brotherly solidarity’ with the leaders and people of Israel and pledging moral, material and physical support for the defence of its territorial sovereignty; it called on synagogues to hold prayers and to make financial contributions.<ref name="KR1995p266" /><ref name="KR1995p267">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 267.</ref> The RSGB took a major part in setting up the Jewish Youth Organisation Emergency Committee for Israel, and an RSGB Israel Commission chaired by Rabbi [[Henry Brandt]] urged in 1968 the establishment of a Progressive Jewish settlement in Israel and a year of study in Israel for [[Leo Baeck College]] students. An exchange programme between Israeli and British youth began in 1969.<ref name="KR1995p267" />
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In 1974 the RSGB and the ULPS sponsored the first [[Joint Israel Appeal]] mission to Israel.<ref name="KR1995p268">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 268.</ref> After the 1973 Yom Kippur War, Kershen and Romain write, the ‘Who is a Jew?’ debate was renewed in Israel the following year; the RSGB chairman, [[Eva Mitchell]], wrote a strongly worded letter to Prime Minister [[Yitzhak Rabin]] arguing that the issue went beyond the validity of Reform conversions to the status of non-Orthodox Judaism.<ref name="KR1995p268" /> In November 1975, after the United Nations resolution equating Zionism with racism, the RSGB Council said that it totally rejected the attempt by Israel’s enemies to differentiate between Jew and Zionist.<ref name="KR1995p269">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 269.</ref> In 1976 the [[Israel Action Group]] was founded under the chairmanship of [[Dow Marmur]]; among its projects was the Special Spinal Rehabilitation Unit at Tel Hashomer Hospital.<ref name="KR1995p270">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 270.</ref> The dedication of [[Kibbutz Yahel]] in the Negev, the first Progressive kibbutz in Israel, sponsored by the World Union, took place a year after that UN resolution and was attended by several RSGB leaders; a Czech Torah scroll from [[Westminster Synagogue]] was carried under a ''chuppah'' to the ark.<ref name="KR1995p265" /><ref name="KR1995p269" /> Kershen and Romain write that the RSGB did not reach its £100,000 target for Yahel but raised enough for its library, and that West London equipped its dental clinic.<ref name="KR1995p270" /> In 1977 Chaim Lederman arrived as a ''shaliach'' funded by the [[Jewish Agency for Israel|Jewish Agency]], an experimental two-year arrangement that became permanent.<ref name="KR1995p270" /><ref name="KR1995p271" />
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[[ProZion|Pro-Zion]] was established together with the Liberals in 1978 as the political voice of Progressive Judaism, modelled on the Association of Reform Zionists of America; its first chairman was Arthur Hill, and it affiliated with the [[Zionist Federation of the United Kingdom and Ireland|Zionist Federation]]. Two years later it joined [[ARZENU]], the international federation of Reform and Progressive religious Zionists.<ref name="KR1995p268" /> At the Twenty-ninth Zionist Congress in Jerusalem in February 1978, where the RSGB was represented by Bernard Davis, the Congress recognised the pluralism of Judaism for the first time and passed a resolution calling for equal treatment for every Jew regardless of religious identification.<ref name="KR1995p270" />
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=== Israel and Zionism, 1980–1995 ===
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Kershen and Romain write that the Six Year Plan’s call to promote the Land of Israel came when enthusiasm for Israel among Reform members seemed endangered by the anti-Reform stance of the Likud government under Menachem Begin. They cite disquiet at bias towards Orthodox establishments in the funding of Diaspora education, the lack of recognition of Reform communities in Israel, and obstacles faced by Reform synagogues there.<ref name="KR1995p329">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 329.</ref> Threats to amend the [[Law of Return]] to exclude those converted by non-Orthodox authorities recurred after the 1984 general election: an RSGB and ULPS deputation raised its concerns with the Israeli ambassador, and the Assembly of Rabbis boycotted Prime Minister Yitzhak Shamir’s visit to Britain the following year because of his vote to change the status quo. Later conferences passed resolutions on the issue, including in 1985 and 1994.<ref name="KR1995p330">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 330.</ref> Pro-Zion played an increasing role in the Zionist Federation, filling two honorary posts after the Herut and General Zionist groups left in 1983, and in 1987 was instrumental in pressing for elections to allocate Britain’s delegates to the Zionist Congress, being allocated three of Britain’s 27 mandates, having received none at the previous Congress four years earlier.<ref name="KR1995p331">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 331.</ref> Its chairman, Bernard Davis, told the RSGB council that Progressive Zionism ‘truly came of age in 1987’; Kershen and Romain add that a 1988 World Zionist Congress resolution called for complete equality of rights for all streams of Jewish religion.<ref name="KR1995p331" /><ref name="KR1995p332">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 332.</ref>
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Kershen and Romain write that the 1982 Lebanon campaign caused soul-searching: many British Jews, including members of Reform synagogues, felt that for the first time they could not justify a war in which Israel was fighting, although the RSGB co-ordinated collections of funds, clothes and medical supplies.<ref name="KR1995p332" /> They describe ambivalent reactions to the Intifada, which they say broke out in 1988; the council resolved to issue a statement expressing solidarity with Israel’s citizens and deploring the obstructionism of the Arab nations, while calling upon Israel to break out of its political deadlock. Kershen and Romain say the RSGB was one of the few British Jewish organisations to criticise Israel publicly, and that its spokesmen justified this by pointing to criticism made by Israelis themselves.<ref name="KR1995p332" /><ref name="KR1995p333">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 333.</ref>
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Kershen and Romain write that the RSGB welcomed the 1993 peace agreement between Israel and the Palestine Liberation Organisation: its council expressed ‘admiration for the bravery and vision of Prime Minister Rabin’ and saluted PLO chairman [[Yasser Arafat]]. When Arafat visited London a few months later, the RSGB gave public support to the decision of Judge [[Israel Finestein]], President of the Board of Deputies, to meet him. In early 1994 the RSGB held, at West London, a memorial service for Arab victims of the Hebron massacre, with Muslims participating; its chairman, [[David Walsh]], called it an expression of the Jewish community’s sympathy and abhorrence of fanaticism.<ref name="KR1995p335">Anne J. Kershen and Jonathan A. Romain, ''Tradition and Change: A History of Reform Judaism in Britain, 1840–1995'', London: Vallentine Mitchell, 1995, p. 335.</ref>
  
 
=== Organisations listed in 2021 ===
 
=== Organisations listed in 2021 ===

Latest revision as of 13:21, 10 November 2026

British Reform Jewish movement whose operational activities transferred to Progressive Judaism in 2026

The Movement for Reform Judaism

Logo Movement for Reform Judaism logo from 2025 report.png
Type Jewish religious movement; continuing registered charity and company limited by guarantee
Founded 1942
Registration ID 1139806 (Charity Commission); company 07431950
Status Operational activities transferred to MPJ on 1 January 2026; charitable company continues
Headquarters The Sternberg Centre for Judaism, 80 East End Road, Finchley, London N3 2SY
Registration England and Wales
Key people Dr Edward Kessler; Michele Ruth Saffer; Melvin Pedro (trustees listed on 6 November 2026)
Website https://www.reformjudaism.org.uk

The Movement for Reform Judaism (MRJ), also known as Reform Judaism, is a British Reform Jewish movement whose operational activities transferred to The Movement for Progressive Judaism (MPJ) on 1 January 2026. Its trustees’ report states that the original registered charity continues to exist to receive residual legacies and donations, rather than having been dissolved by the operational transfer.[1] Companies House continued to list company 07431950 as active on 6 November 2026, and the Charity Commission continued to list charity 1139806 and its trustees.[2][3][4]

MRJ and Liberal Judaism voted to unite on 18 May 2025. That announcement distinguished the vote from the further work of legally forming the new movement; the subsequent MRJ report dates its operational transfer to 1 January 2026.[5][1] MRJ’s preserved explanatory website describes its historical membership of the World Union for Progressive Judaism and the European Union for Progressive Judaism, and its educational, communal and youth work.[6]

History

MRJ’s own historical account traces British Reform Judaism to 1840 and the national association of Reform communities to 1942. The association subsequently became known as The Movement for Reform Judaism.[6] The charitable company was incorporated on 8 November 2010 and registered as charity 1139806 on 12 January 2011. The charity register records funds received from predecessor charity 250060 on 22 May 2012.[2][3]

Provincial origins, 1856–1898

Kershen and Romain’s 1995 history traces provincial Reform Judaism to Manchester, where a Reform Association was established on 17 February 1856. Its resolutions called for the adoption of the Margaret Street (West London) prayer book, liturgy and ritual and the introduction of a choir, and for the Association to combine with the general body of Manchester Jewry. According to Kershen and Romain, the Orthodox Halliwell Street committee and Chief Rabbi Nathan Adler would make only minor concessions, while the Reformers offered a single concession: retention of the Second Day of festivals.[7]

The foundation stone of what was first designated the Park Place Synagogue of British Jews of Manchester was laid in March 1857 at a ceremony attended by Manchester Reformers and representatives of West London Synagogue.[8] Dr Solomon Schiller-Szinessy, who had arrived in Manchester in 1850, was the sole applicant for the Reformers’ post; Kershen and Romain say that his request to be designated ‘Chief Rabbi’ was refused but that he took the post.[9][8] The consecration took place on 25 March 1858. The building, designed by Edward Salomons, followed the Margaret Street ritual but introduced an organ and a mixed choir of forty.[10][11] Kershen and Romain say that the difference over the Second Day, which Schiller-Szinessy defended as an ancient institution rather than a Mosaic ordinance, meant that Park Place did not become a ‘branch’ of West London and remained an autonomous associate, setting a pattern for later Reform congregations.[10] In 1860 those in favour of abolishing the Second Day prevailed, and Schiller-Szinessy resigned in protest.[12]

Gustav Gottheil, formerly third minister to the Berlin Reform community, became Manchester’s second Reform minister; after thirteen years he left in September 1873 to become minister of the Emanu-El Synagogue in New York.[13][14] Laurence Mark Simmons, described as the first English-born minister of the Manchester Reform congregation, was trained at Breslau with support from West London’s ministers’ training fund. His ministry ended with his early death in 1900, and Kershen and Romain put the congregation’s membership at 500 by the end of the century.[15]

In Bradford, the Jewish Association of Bradford was founded after a meeting convened by Charles Semon and Charles Calman on 1 April 1873. Joseph Strauss of Germany was appointed its director in November 1873 and served the community until 1922.[16][17] Kershen and Romain write that the community first used the Hamburg Temple prayer book and that in 1878 pragmatism demanded a change to the ritual and liturgy of West London. They report that West London’s council had initially refused association on the ground that the ‘advanced views’ of the majority of the Bradford community were an impediment, and that West London was then reluctant to draw up rules for formal association until a sub-committee was set up after pressure from Bradford and an emerging Leeds community.[18] They date the foundation-stone ceremony at Bowland Street to 1880 and the consecration to 29 March 1881, and describe Bradford as unique among nineteenth-century British Jewish communities in establishing a Reform synagogue before an Orthodox house of worship.[18][19] In 1880 Strauss applied to West London for the post of assistant minister; Kershen and Romain report that he was turned down because of the manner in which he delivered his sermons, quoting David Woolf Marks’s report that his reading ‘grates horribly on the ear’.[20]

Kershen and Romain also record unsuccessful attempts to found Reform congregations elsewhere. In 1867 Philip Magnus suggested that West London authorise a minister to conduct weekly services in hired rooms at Brighton for part of the year; the surviving record notes only that the request was ‘not acceded to’, dated 6 December 1867.[21][22] In Leeds, Joseph Guttman Oppenheim wrote to West London’s council in June 1880 seeking to establish a synagogue following West London ritual, and announced in August 1880 the acquisition of a former Christian chapel; the correspondence then ceased, and the minute book of Belgrave Street synagogue indicates that the matter with Oppenheim and another seceder was settled by October 1880. A second group led by S. Tannenberg wrote from the ‘New Hebrew Congregation’ on 1 January 1881. Kershen and Romain conclude that Reform lay dormant in Leeds until a congregation was established in 1944.[23][24][25] In 1874 residents of Clapham, Brixton and neighbouring areas wrote to West London in the name of a ‘South London Synagogue of British Jews’; membership stayed below the twenty required for association, the planned consecration and association did not take place, and in 1877 West London refused a request for £100 a year for three years.[26][27] They summarise that by the end of the nineteenth century only three Reform congregations existed in Britain: West London, Manchester and Bradford.[28]

In a letter to the Jewish Chronicle in 1893, Strauss held West London responsible for a ‘lack of brotherly connection’ with the provinces.[29][30] On 8 January 1898 Morris Joseph, minister of West London since 1893, presented a paper to the West London Synagogue Association proposing closer links between the three Reform synagogues. The meeting in London was attended by Strauss and two other Bradford representatives but by no one from Manchester. Joseph then asked the two provincial congregations to approve a non-financial ‘federation’, with periodic conferences held alternately in London, Manchester and Bradford, consultative only, each congregation retaining its independence in ritual.[30] The West London Association’s annual report recorded an ‘extremely favourable’ reply from Bradford and an ‘extremely unfavourable’ reply from Manchester, whose lay council said that the synagogue’s community and civic position was of far more importance than the proposed federation.[30][21] Kershen and Romain write that the plan was abandoned and not reconsidered until 1942, when the resolution to establish the Associated British Synagogues was passed at a meeting held in Manchester.[21]

National association, 1942–1994

The national association was established in 1942 as Associated British Synagogues. It joined the World Union for Progressive Judaism in 1945 and became the Association of Synagogues in Great Britain in 1946.[31]

The Reform Beth Din was established in 1948, and the association established Leo Baeck College in 1956. The Union of Liberal and Progressive Synagogues became a co-sponsor of the college in 1964.[32]

In 1958 the association adopted the name Reform Synagogues of Great Britain, then comprising 18 synagogues. The Council of Reform and Liberal Rabbis was established in 1968.[32]

The Youth Association of Synagogues in Great Britain was established in 1946, became Reform Synagogue Youth in 1979 and adopted the name RSY-Netzer in 1982. The Assembly of Ministers, established in 1947, became the Assembly of Rabbis in 1976.[31]

Kershen and Romain's chronology records Raymond Goldman's appointment as general secretary in 1966, his change of role to executive director in 1979, and Tony Bayfield's appointment as chief executive in 1994.[33]

Kershen and Romain write that by 1957 the influence of the German refugee rabbis was beginning to wane, noting among those who had died in the preceding years Caesar Seligmann (1950), Herman Schreiber (1954), Bruno Italiener (1956), Ernest Sawady (1956), Max Katten (1957) and Gustav Pfingst (1957). Leo Baeck died on 2 November 1956; they describe him as President of the Reform movement, who worshipped mainly at North Western and at West London.[34]

On relations with Liberal Judaism, Kershen and Romain record that in May 1962 the Reform Synagogues of Great Britain (RSGB) joined the social issues committee of the Union of Liberal and Progressive Synagogues (ULPS) as a joint venture, and that a Joint Chaplaincy Commission to serve Progressive Jewish students at universities was established in 1963.[35]

Religious change, 1980–1995

Kershen and Romain describe gradual changes in the religious direction of the RSGB during the 1980s: many congregations reintroduced Second Day Rosh Hashanah services, the role of women in services became more active, and specific ceremonies for female life-cycle events were developed. They write that some communities still opposed employing a female rabbi, on habit rather than ideology, and that none of those that appointed women rabbis found that fears of communal splits or loss of membership materialised. A collection of essays by women rabbis, Hear Our Voice, was published in 1994.[36]

Alliance for Progressive Judaism

On 17 September 2014 Liberal Judaism and MRJ announced the Alliance for Progressive Judaism, expanding collaboration in student chaplaincy, social justice and social action. The announcement explicitly stated that this was not a merger: the movements would retain their autonomy and distinct identities, and congregations would remain members of their respective movements.[37]

Movement for Progressive Judaism

JCR-UK dates the announcement of an intention to unite to April 2023. The movements held parallel extraordinary general meetings on 18 May 2025 and voted for unification.[38][5] The May announcement described further legal formation work as still to come; MPJ’s later account says that votes in favour exceeded 95% at each meeting.[5][39] JCR-UK records incorporation of the new MPJ company, 16501951, on 6 June 2025 and registration of its separate charity, 1214734, on 29 August 2025.[38]

The MRJ trustees’ report, approved on 22 July 2026, states that its operational activities transferred to MPJ on 1 January 2026, with those operations continuing in substance within MPJ. It also states that the MRJ charity would remain in existence to receive residual legacies and donations.[1] MPJ’s January 2026 privacy policy identifies the new company and charity and refers to integration work continuing during 2026.[40] These are distinct organisational and legal entities; the operational union does not mean that the MRJ charity ceased to exist.[1][2]

The May 2025 announcement named Rabbi Josh Levy as MRJ chief executive and Rabbi Charley Baginsky as Liberal Judaism chief executive. In a joint statement dated 1 September 2026 they signed as the co-leads of MPJ, rather than as chief executives of two continuing operational movements.[5][41]

Governance and charitable status

The Charity Commission describes MRJ as a charitable company, number 1139806, linked to company 07431950.[3] Companies House describes it as a private company limited by guarantee without share capital, with an exemption from using “Limited” in its name.[2] Its governing-document summary dates the memorandum and articles to 31 October 2010 and lists subsequent amendments, most recently on 1 January 2026; Companies House separately records incorporation on 8 November 2010.[42][2] The registered objects are to promote and foster Judaism and any charitable purpose calculated to further the welfare of Jewish people in the UK, Israel or elsewhere in the world.[42]

The 2025 report says that the charity’s affairs were governed by its memorandum and articles and that an EGM on 18 May 2025 allowed current board members reaching the end of their terms to remain on the board for an extended period, to provide continuity during the transfer to MPJ.[1]

People

Continuing MRJ charity trustees

The following are the three trustees listed by the Charity Commission on 6 November 2026; these legal-charity roles are separate from MPJ’s operational leadership.[4][41]

Trustees of charity 1139806
Name as recorded Appointment recorded Status at 6 November 2026 Source
Dr Edward Kessler 1 January 2026 Current trustee [4]
Michele Ruth Saffer 19 November 2020 Current trustee [4]
Melvin Pedro 28 June 2020 Current trustee [4]

Continuing company directors

Companies House lists the following active directors of company 07431950. These are company-office dates.[43]

Active company directors, checked 6 November 2026
Name as recorded Appointment Resignation Source
Edward David Kessler 1 January 2026 Not recorded; active [43]
Melvin Pedro 28 June 2020 Not recorded; active [43]
Michele Ruth Saffer 19 November 2020 Not recorded; active [43]

Selected former company directors

The following is a non-exhaustive selection of former directors, with names and dates as recorded by Companies House.[43]

Selected former directors of company 07431950
Name as recorded Appointment Resignation Source
Daniel Robert Benjamin 28 June 2020 1 January 2026 [43]
Peter David Fraser 24 June 2018 25 June 2023 [43]
Kathryn Anne Hirst 30 June 2019 1 January 2026 [43]
Roberto Aron Lampl 19 November 2020 1 January 2026 [43]
Ian Michael Lancaster 30 June 2019 1 January 2026 [43]
Paul Anthony Langsford 26 June 2016 1 January 2026 [43]


Historical leadership: November 2021

The following tables reproduce the leadership categories and names shown in the website capture of 28 November 2021. They are historical listings, not a statement that those positions continued after the operational transfer.[44]

Chairs in the November 2021 website capture
Person Role shown Source
Rabbi James Baaden Co-chair of the Assembly of Reform Rabbis and Cantors [44]
Rabbi Kathleen Middleton Co-chair of the Assembly of Reform Rabbis and Cantors [44]
Michael Harris Listed under Chairs [44]
Paul Langsford Listed under Chairs [44]
Board members in the November 2021 website capture
Person Role shown Source
Daniel Benjamin Board member [44]
Daniel Mackintosh Board member [44]
Ian Lancaster Board member [44]
Joey Leskin Board member [44]
Kathy Hirst Board member [44]
Melvin Pedro Board member [44]
Michael Harris Board member [44]
Michele Saffer Board member [44]
Paul Langsford Board member [44]
Peter Fraser Board member [44]
Roberto Lampl Board member [44]
Roy Saatchi Board member [44]
Senior management team in the November 2021 website capture
Person Role shown Source
Debbie Doobay Chief operating officer [44]
Amit Handelsman Director of community partnership [44]
Sarita Robinson Director of community partnership [44]
Rabbi Dr Jackie Tabick Beit Din convenor [44]
Sharon Daniels Head of safeguarding and wellbeing [44]
Gilly Shulman Director of HR [44]

Accounts

The table gives the MRJ charity’s results for periods before the operational transfer; it is not a statement of MPJ’s separate finances.[1]

MRJ charity 1139806: annual accounts (£)
Year ended 31 December Income Expenditure Net assets / funds Source
2024 2,628,742 2,482,731 2,099,992 [1]
2025 3,123,094 2,934,164 2,288,922 [1]

The 2025 report acknowledges grants from organisations including UJIA and Netzer Olami (Tamar). Its acknowledgements page does not give the amounts of those individual grants.[1]

Relationship with Israel

MRJ’s Israel page, preserved in a 26 October 2021 capture and still accessible in the movement’s retained website text on 6 November 2026, states its organisational position as follows:[45][46]

We are unequivocally Zionist. We have a non-negotiable commitment to the State of Israel and its security. We believe that the pursuit of peace is the highest ideal and priority. We are deeply committed to democracy; human rights and social justice; and religious pluralism.

We are committed to two viable states as the only just and realistic solution to the present situation.

We believe that Israel should be a Jewish state and a state for all its citizens.

We believe that exponents of moderate, liberal Judaism should ally with moderate, liberal secularists and work together to combat both religious and secular extremism.

The page also states that the movement supports organisations building bridges between Israeli Jews and Arabs, and between Israeli Jews and Palestinians in the West Bank and Gaza.[45][46]

Zionism and the national association, 1942–1957

According to Kershen and Romain, Zionism divided opinion within the Association of Synagogues in Great Britain (ASGB). Some welcomed Jewish nationalism as the fulfilment of an ancient dream or as a practical answer to antisemitism, particularly after the rise of the Nazis; others feared that it would call into question Jews’ loyalty to their countries or objected that it degraded Judaism into nationalism. West London Synagogue was less sympathetic than some of the newer congregations.[47] Reinhart, whom Kershen and Romain present as epitomising that position, considered that the universal spirit of Judaism was being hijacked by political exigencies. They report that prayers hinting at favour for a Jewish homeland were omitted from the service and that attempts to find a haven in Palestine for German Jews were resisted. Reinhart wrote that Jews are not a nation but a worldwide community of believers who are not seekers of a ‘national home’.[47] He and many others supported the foundation of the Jewish Fellowship at West London by Basil Henriques in November 1944, designed as an organ for Jews for whom Judaism did not centre in Palestine.[47][48]

Under Reinhart’s editorship, they write, the Synagogue Review largely ignored developments connected with Zionism: the establishment of the State of Israel in May or June 1948 was not mentioned, and Zionism usually featured as an occasion for condemnation. After the 1949 peace terms it denounced Israel’s responsibility for the suffering of Palestinians.[48] Other members of the ‘establishment’ took a different view: Robert Henriques said that he had been against a Jewish state until it was created, and later flew to Israel to lend his military expertise during the Sinai campaign. Among the rabbinate, Maurice Perlzweig (then at North Western) and Baron (at Glasgow) took a positive view, and Charles Berg gave a religious defence of the new State.[48] At the ASGB’s fourth conference in 1945, following a Synagogue Review article critical of Zionism, the chairman, Edward Henriques, said that the Association would pursue its work without contentious discussion on Zionist matters; Kershen and Romain say that this remained the policy for many years.[48][49]

The controversy extended to services. Reinhart led opposition to a prayer for the State of Israel and campaigned against the use of the Star of David on synagogue buildings.[49] In 1951 the ASGB conference voted by 41 to 26 to add a prayer for the State, despite warnings that it would lead to charges of dual loyalty; a special sub-committee composed a prayer for congregations that wished to use it. The question arose again over the 1954 Festival Prayer Book, whose draft omitted the prayer: Manchester and North Western led a campaign for its inclusion, the executive was evenly split, and the matter was referred to the Assembly of Ministers. The outcome was a prayer for the ‘Land of Israel’ which prayed for Jews living in Israel but did not pray for a sovereign State.[49][50] Kershen and Romain also record a majority decision to invite the Ambassador of Israel to an ASGB dinner marking the tercentenary of Anglo-Jewry.[50]

Kershen and Romain write that the dispute over marriage secretaries was only one of the reasons for the movement’s withdrawal from the Board of Deputies of British Jews and that Zionism was another and more important factor. The Board had earlier agreed that the ASGB’s voice should be heard at the highest communal level, and Sidney Kingsley had been nominated as the first deputy to represent the movement as a whole.[47] They describe long-held disquiet among West London members at the pro-Zionist policy of the Board’s leadership, particularly after Selig Brodetsky’s election as President in 1939, and report that in 1946 many delegates formed an ‘independent deputies’ group to resist the use of the Board ‘as a spear-head for official Zionism’. West London and other Reform deputies then resigned; the Liberals, the Spanish and Portuguese Congregation and the Anglo-Jewish Association left at the same time over the Zionist issue. An agreement led to the return of all parties, with changes to the Board’s constitution and a declaration that it is independent of any form of outside control.[50] Percy Cohen hailed the return as a success in the fight against ‘regimentation of opinion’, although Kershen and Romain write that the non-Zionist element was increasingly described as a ‘minority’.[34]

Israel and the movement, 1958–1980

At its 1959 conference, after a vigorous debate, the Reform Synagogues of Great Britain (RSGB) voted by 32 to 19 to resign from the World Union for Progressive Judaism (WUPJ), whose American Reform policies were felt to be far removed from the RSGB’s religious stance; individual synagogues, including Cardiff, remained affiliated. Within a year the Union’s headquarters had moved from London to New York, a European Section had been formed, and Edgware proposed that the movement rejoin, which the 1960 conference carried by 45 to 11. A resolution the following year to disaffiliate again was substantially rejected and prompted a rule that a decision to affiliate to an organisation of synagogues should be effective for a minimum of three years.[51] The Twelfth International WUPJ Conference was held in London in July 1961 with delegates from 23 countries. In 1969 the European Board’s offices moved from The Red Lodge, Lily Montagu’s home, to 34 Upper Berkeley Street, premises owned by West London, and in 1972 the RSGB’s outlook was reflected in the decision to affiliate to the World Jewish Congress.[51] Kershen and Romain write that the WUPJ’s increasing involvement with Israel was backed fully by the RSGB: in 1975 the Union joined the World Zionist Organization and moved its headquarters to Jerusalem, as an act of identification with Israel and to strengthen the voice of Progressive Judaism there.[51]

They describe a change from hostility or indifference to Zionism in the 1940s and 1950s into fervent support in the 1960s. The first RSGB tour to Israel took place in March 1965 with 120 participants, and the Friends of Progressive Judaism in Israel was established shortly afterwards. The RSGB supported the WUPJ in negotiations with the Israeli government over restrictions on Progressive Judaism; they were informed by Prime Minister Ben-Gurion that the restrictions would end ‘as soon as an Israeli rabbi is rabbi of a Progressive congregation in Jerusalem’, and Kershen and Romain note that the latter happened long before the former.[52] At its conference at Blackpool on 2–4 June 1967, shortly before the Six Day War, the RSGB unanimously passed a resolution deploring the aggression of Israel’s neighbours, confirming ‘wholehearted and brotherly solidarity’ with the leaders and people of Israel and pledging moral, material and physical support for the defence of its territorial sovereignty; it called on synagogues to hold prayers and to make financial contributions.[52][53] The RSGB took a major part in setting up the Jewish Youth Organisation Emergency Committee for Israel, and an RSGB Israel Commission chaired by Rabbi Henry Brandt urged in 1968 the establishment of a Progressive Jewish settlement in Israel and a year of study in Israel for Leo Baeck College students. An exchange programme between Israeli and British youth began in 1969.[53]

In 1974 the RSGB and the ULPS sponsored the first Joint Israel Appeal mission to Israel.[54] After the 1973 Yom Kippur War, Kershen and Romain write, the ‘Who is a Jew?’ debate was renewed in Israel the following year; the RSGB chairman, Eva Mitchell, wrote a strongly worded letter to Prime Minister Yitzhak Rabin arguing that the issue went beyond the validity of Reform conversions to the status of non-Orthodox Judaism.[54] In November 1975, after the United Nations resolution equating Zionism with racism, the RSGB Council said that it totally rejected the attempt by Israel’s enemies to differentiate between Jew and Zionist.[55] In 1976 the Israel Action Group was founded under the chairmanship of Dow Marmur; among its projects was the Special Spinal Rehabilitation Unit at Tel Hashomer Hospital.[56] The dedication of Kibbutz Yahel in the Negev, the first Progressive kibbutz in Israel, sponsored by the World Union, took place a year after that UN resolution and was attended by several RSGB leaders; a Czech Torah scroll from Westminster Synagogue was carried under a chuppah to the ark.[51][55] Kershen and Romain write that the RSGB did not reach its £100,000 target for Yahel but raised enough for its library, and that West London equipped its dental clinic.[56] In 1977 Chaim Lederman arrived as a shaliach funded by the Jewish Agency, an experimental two-year arrangement that became permanent.[56][35]

Pro-Zion was established together with the Liberals in 1978 as the political voice of Progressive Judaism, modelled on the Association of Reform Zionists of America; its first chairman was Arthur Hill, and it affiliated with the Zionist Federation. Two years later it joined ARZENU, the international federation of Reform and Progressive religious Zionists.[54] At the Twenty-ninth Zionist Congress in Jerusalem in February 1978, where the RSGB was represented by Bernard Davis, the Congress recognised the pluralism of Judaism for the first time and passed a resolution calling for equal treatment for every Jew regardless of religious identification.[56]

Israel and Zionism, 1980–1995

Kershen and Romain write that the Six Year Plan’s call to promote the Land of Israel came when enthusiasm for Israel among Reform members seemed endangered by the anti-Reform stance of the Likud government under Menachem Begin. They cite disquiet at bias towards Orthodox establishments in the funding of Diaspora education, the lack of recognition of Reform communities in Israel, and obstacles faced by Reform synagogues there.[57] Threats to amend the Law of Return to exclude those converted by non-Orthodox authorities recurred after the 1984 general election: an RSGB and ULPS deputation raised its concerns with the Israeli ambassador, and the Assembly of Rabbis boycotted Prime Minister Yitzhak Shamir’s visit to Britain the following year because of his vote to change the status quo. Later conferences passed resolutions on the issue, including in 1985 and 1994.[58] Pro-Zion played an increasing role in the Zionist Federation, filling two honorary posts after the Herut and General Zionist groups left in 1983, and in 1987 was instrumental in pressing for elections to allocate Britain’s delegates to the Zionist Congress, being allocated three of Britain’s 27 mandates, having received none at the previous Congress four years earlier.[59] Its chairman, Bernard Davis, told the RSGB council that Progressive Zionism ‘truly came of age in 1987’; Kershen and Romain add that a 1988 World Zionist Congress resolution called for complete equality of rights for all streams of Jewish religion.[59][60]

Kershen and Romain write that the 1982 Lebanon campaign caused soul-searching: many British Jews, including members of Reform synagogues, felt that for the first time they could not justify a war in which Israel was fighting, although the RSGB co-ordinated collections of funds, clothes and medical supplies.[60] They describe ambivalent reactions to the Intifada, which they say broke out in 1988; the council resolved to issue a statement expressing solidarity with Israel’s citizens and deploring the obstructionism of the Arab nations, while calling upon Israel to break out of its political deadlock. Kershen and Romain say the RSGB was one of the few British Jewish organisations to criticise Israel publicly, and that its spokesmen justified this by pointing to criticism made by Israelis themselves.[60][61]

Kershen and Romain write that the RSGB welcomed the 1993 peace agreement between Israel and the Palestine Liberation Organisation: its council expressed ‘admiration for the bravery and vision of Prime Minister Rabin’ and saluted PLO chairman Yasser Arafat. When Arafat visited London a few months later, the RSGB gave public support to the decision of Judge Israel Finestein, President of the Board of Deputies, to meet him. In early 1994 the RSGB held, at West London, a memorial service for Arab victims of the Hebron massacre, with Muslims participating; its chairman, David Walsh, called it an expression of the Jewish community’s sympathy and abhorrence of fanaticism.[62]

Organisations listed in 2021

Under “Organisations whose work we support”, the October 2021 website capture listed the following. This is the website’s description of support for their work, not an account of amounts donated or proof of payments to each organisation.[45]

Israel Desk

The Alliance for Progressive Judaism announced the appointment of Carrie Shaw as Israel Desk coordinator in July 2017. Its announcements describe a partnership involving Liberal Judaism, MRJ, the Israel Movement for Reform and Progressive Judaism, ProZion, Friends of Leo Baeck Haifa and Friends of Progressive Judaism, working on education, engagement and coordination of messages and campaigns. The MRJ announcement described the role as part-funded by Israel, while Liberal Judaism specified funding by partners in Israel; neither announcement provides a funding split.[63][64] These sources document Shaw’s appointment in 2017, not current staffing in 2026.[63][64]

MPJ’s stated position after the operational union

The Movement for Progressive Judaism describes itself as a Zionist movement committed to a Jewish, pluralist and democratic state and to two safe and secure states, Israel and Palestine. Its Israel page says that its leaders, rabbis and cantors are developing a detailed framework, welcomes the diversity of views among its members, and describes work alongside the Israel Movement for Reform and Progressive Judaism.[65]

RSY-Netzer youth movement

MRJ sponsored RSY-Netzer, whose name stands for Reform Synagogue Youth and Noar Tzioni Reformi (Reform Zionist Youth). Its archived statement identifies it as part of Netzer Olami.[6][66] The October 2021 statement describes an annual veidah conference examining beliefs and practices, with decisions recorded in a Policies, Beliefs and Actions booklet; it sets out Reform Judaism, Reform Zionism, Tikkun Olam and Livluv as its values.[66]

Its programme page advertises five Shemesh summer camps, Choref winter camps, the Course Hadracha leadership programme for 15–17-year-olds and a post-GCSE Israel tour intended to engage participants with Progressive Judaism and Reform Zionism. It also describes a Shnat gap-year programme organised by Netzer Olami and shared with LJY-Netzer, as well as work with Reform communities across Britain.[67] The current page identifies RSY-Netzer as part of The Movement for Progressive Judaism and displays MPJ charity number 1214734.[67]

On 8 July 2020 RSY-Netzer publicised a statement against the proposed annexation of territories in the occupied West Bank by the Israeli government.[68]

Members and communities

MRJ’s preserved website text contains different figures: “43 communities” under “Our Partners” and “42 Reform communities” under “Our Communities”. Its 2025 trustees’ report describes an association of 42 Reform congregations.[6][1] These are not interchangeable with the current membership of MPJ, whose directory describes “around 80” communities across the UK and Ireland.[69]

The table identifies Reform heritage and directory listings rather than certifying the current operating or legal status of every congregation. It includes West London Synagogue, which JCR-UK says suspended MRJ membership in 2020 and whose affiliation lapsed in February 2023; JCR-UK now lists it as unaffiliated to MPJ, and it is not in MPJ’s current directory.[38][69] JCR-UK marks Reform heritage with “(R)” in its list.[38]

The MPJ directory uses “South Hampshire Progressive Community”; that community’s own website calls it South Hampshire Reform Jewish Community and expressly describes membership of MRJ. JCR-UK likewise marks it as Reform heritage.[69][70][38] Conversely, JCR-UK identifies The Ark Synagogue, Beit Klal Yisrael, Crawley Jewish Community, Crouch End Chavurah, Kehillah North London, Lincolnshire Jewish Community and South Bucks Jewish Community as Liberal heritage; they are not included as Reform communities below.[38]

MPJ’s directory still uses the name Harlow Jewish Community, while its 4 February 2026 announcement records the formation of Harlow and Chelmsford Jewish Community from Harlow and Chelmsford Jewish Community.[69][71] Makor Hayim is also still listed, but its 2025 report announced expected closure by 31 May 2026; that prospective statement does not confirm completed closure or asset transfer.[69][72]

Reform-heritage communities and predecessors; directory status checked 6 November 2026
Community Heritage Directory / affiliation qualification Source
Alyth (North Western Reform Synagogue) Reform Listed in MPJ directory [69][38]
Beth Shalom Reform Synagogue, Cambridge Reform Listed in MPJ directory [69][38]
Blackpool Reform Jewish Congregation Reform Listed in MPJ directory [69][38]
Bournemouth Reform Synagogue Reform Listed in MPJ directory [69][38]
Bradford Synagogue Reform Listed in MPJ directory [69][38]
Brighton and Hove Reform Synagogue Reform Listed in MPJ directory [69][38]
Bromley Reform Synagogue Reform Listed in MPJ directory [69][38]
Cardiff Reform Synagogue Reform Listed in MPJ directory [69][38]
Menorah Synagogue Reform Listed in MPJ directory [69][38]
Coventry Jewish Reform Community Reform Listed in MPJ directory [69][38]
Darlington Hebrew Congregation Reform Listed in MPJ directory [69][38]
Edgware & Hendon Reform Synagogue Reform Listed in MPJ directory [69][38]
Finchley Reform Synagogue Reform Listed in MPJ directory [69][38]
Glasgow Reform Synagogue Reform Listed in MPJ directory [69][38]
Harlow Jewish Community Reform Reform predecessor; merged Harlow and Chelmsford community announced February 2026 [69][38][71]
Isle of Wight Jewish Society Reform Listed in MPJ directory [69][38]
Kehillat Kernow – The Jewish Community of Cornwall Reform Listed in MPJ directory [69][38]
Kol Chai – Hatch End Jewish Community Reform Listed in MPJ directory [69][38]
Liverpool Reform Synagogue Reform Listed in MPJ directory [69][38]
Maidenhead Synagogue Reform Listed in MPJ directory [69][38]
Makor Hayim Reform Listed in directory; closure announced for May 2026, completion not established [69][38][72]
Manchester Reform Synagogue Reform Listed in MPJ directory [69][38]
Milton Keynes & District Reform Synagogue Reform Listed in MPJ directory [69][38]
Mosaic Reform Synagogue Reform Listed in MPJ directory [69][38]
Ne’ve Shalom Reform Listed in MPJ directory [69][38]
Newcastle Reform Synagogue Reform Listed in MPJ directory [69][38]
North West Surrey Synagogue Reform Listed in MPJ directory [69][38]
Oaks Lane Reform Synagogue (previously SWESRS) Reform Listed in MPJ directory [69][38]
Radlett Reform Synagogue Reform Listed in MPJ directory [69][38]
Seven Hills Shul (Sheffield) Reform Listed in MPJ directory [69][38]
Sha’arei Shalom Reform Listed in MPJ directory [69][38]
Sha’arei Tsedek (North London Reform Synagogue) Reform Listed in MPJ directory [69][38]
Sinai Synagogue, Leeds Reform Listed in MPJ directory [69][38]
South Hampshire Reform Jewish Community Reform Listed by MPJ as South Hampshire Progressive Community [70][38][69]
Southend & District Reform Synagogue Reform Listed in MPJ directory [69][38]
Southport & District Reform Synagogue Reform Listed in MPJ directory [69][38]
Sukkat Shalom Reform Synagogue Reform Listed in MPJ directory [69][38]
Swindon Jewish Community Reform Listed in MPJ directory [69][38]
Thanet & District Reform Synagogue Reform Listed in MPJ directory [69][38]
West London Synagogue of British Jews Reform Former MRJ member; JCR-UK records affiliation lapsed February 2023; not in MPJ directory [38]
Tikvah Chadasha (Brentwood Reform Synagogue) Reform Listed in MPJ directory [69][38]
Totnes Jewish Community Reform Listed in MPJ directory [69][38]
The Wimbledon Synagogue Reform Listed in MPJ directory [69][38]

Affiliations

MRJ’s preserved explanatory website identifies the following institutional relationships:[6]

The World Zionist Organization lists the World Union for Progressive Judaism among its affiliated international Zionist organisations.[73] Westminster Synagogue is listed by JCR-UK as an unaffiliated Progressive congregation, rather than a constituent MPJ community.[38]

Contact

The movement’s website gives its institutional address as The Sternberg Centre for Judaism, 80 East End Road, London N3 2SY, and telephone number 020 8349 5640.[6] Companies House gives the registered office as Movement For Reform Judaism, 80 East End Road, Finchley, London N3 2SY.[2]

See also

External links

Notes

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 1.9 The Movement for Reform Judaism, Trustees’ annual report and financial statements for the year ended 31 December 2025, The Movement for Reform Judaism, 22 July 2026, pp. 1–5, 7–11, 16–18, accessed 6 November 2026.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 Companies House, The Movement for Reform Judaism (07431950): overview, Find and update company information, accessed 6 November 2026.
  3. ↑ 3.0 3.1 3.2 Charity Commission for England and Wales, The Movement for Reform Judaism: governance, Register of Charities, accessed 6 November 2026.
  4. ↑ 4.0 4.1 4.2 4.3 4.4 Charity Commission for England and Wales, The Movement for Reform Judaism: trustees, Register of Charities, accessed 6 November 2026.
  5. ↑ 5.0 5.1 5.2 5.3 The Movement for Reform Judaism, History made as Progressive Judaism forms, The Movement for Reform Judaism, 18 May 2025, accessed 6 November 2026.
  6. ↑ 6.0 6.1 6.2 6.3 6.4 6.5 The Movement for Reform Judaism, What was MRJ?, The Movement for Reform Judaism, accessed 6 November 2026.
  7. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 63.
  8. ↑ 8.0 8.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 64.
  9. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 62.
  10. ↑ 10.0 10.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 65.
  11. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 66.
  12. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 67.
  13. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 68.
  14. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 69.
  15. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 70.
  16. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 73.
  17. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 77.
  18. ↑ 18.0 18.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 75.
  19. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 76.
  20. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 74.
  21. ↑ 21.0 21.1 21.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 81.
  22. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 82.
  23. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 83.
  24. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 84.
  25. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 85.
  26. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 86.
  27. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 87.
  28. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 88.
  29. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 79.
  30. ↑ 30.0 30.1 30.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 80.
  31. ↑ 31.0 31.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 360.
  32. ↑ 32.0 32.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, pp. 360–361.
  33. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 361.
  34. ↑ 34.0 34.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 216.
  35. ↑ 35.0 35.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 271.
  36. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 336.
  37. ↑ The Movement for Reform Judaism, Liberal and Reform together launch alliance for Progressive Judaism, The Movement for Reform Judaism, 17 September 2014, accessed 6 November 2026.
  38. ↑ 38.00 38.01 38.02 38.03 38.04 38.05 38.06 38.07 38.08 38.09 38.10 38.11 38.12 38.13 38.14 38.15 38.16 38.17 38.18 38.19 38.20 38.21 38.22 38.23 38.24 38.25 38.26 38.27 38.28 38.29 38.30 38.31 38.32 38.33 38.34 38.35 38.36 38.37 38.38 38.39 38.40 38.41 38.42 38.43 38.44 38.45 38.46 38.47 38.48 38.49 JCR-UK, Movement for Progressive Judaism, JewishGen, accessed 6 November 2026.
  39. ↑ The Movement for Progressive Judaism, What is The Movement for Progressive Judaism?, The Movement for Progressive Judaism, accessed 6 November 2026.
  40. ↑ The Movement for Progressive Judaism, MPJ Privacy Policy 2026, The Movement for Progressive Judaism, January 2026, p. 1, accessed 6 November 2026.
  41. ↑ 41.0 41.1 Josh Levy and Charley Baginsky, Statement on the possibility of UK action on settlement expansion, The Movement for Progressive Judaism, 1 September 2026, accessed 6 November 2026.
  42. ↑ 42.0 42.1 Charity Commission for England and Wales, The Movement for Reform Judaism: governing document, Register of Charities, accessed 6 November 2026.
  43. ↑ 43.00 43.01 43.02 43.03 43.04 43.05 43.06 43.07 43.08 43.09 43.10 Companies House, The Movement for Reform Judaism (07431950): officers, Find and update company information, accessed 6 November 2026.
  44. ↑ 44.00 44.01 44.02 44.03 44.04 44.05 44.06 44.07 44.08 44.09 44.10 44.11 44.12 44.13 44.14 44.15 44.16 44.17 44.18 44.19 44.20 44.21 44.22 The Movement for Reform Judaism, Leadership, The Movement for Reform Judaism, Wayback capture, 28 November 2021, accessed 6 November 2026.
  45. ↑ 45.0 45.1 45.2 The Movement for Reform Judaism, Israel, The Movement for Reform Judaism, Wayback capture, 26 October 2021, accessed 6 November 2026.
  46. ↑ 46.0 46.1 The Movement for Reform Judaism, Israel, The Movement for Reform Judaism, accessed 6 November 2026.
  47. ↑ 47.0 47.1 47.2 47.3 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 212.
  48. ↑ 48.0 48.1 48.2 48.3 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 213.
  49. ↑ 49.0 49.1 49.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 214.
  50. ↑ 50.0 50.1 50.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 215.
  51. ↑ 51.0 51.1 51.2 51.3 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 265.
  52. ↑ 52.0 52.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 266.
  53. ↑ 53.0 53.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 267.
  54. ↑ 54.0 54.1 54.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 268.
  55. ↑ 55.0 55.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 269.
  56. ↑ 56.0 56.1 56.2 56.3 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 270.
  57. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 329.
  58. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 330.
  59. ↑ 59.0 59.1 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 331.
  60. ↑ 60.0 60.1 60.2 Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 332.
  61. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 333.
  62. ↑ Anne J. Kershen and Jonathan A. Romain, Tradition and Change: A History of Reform Judaism in Britain, 1840–1995, London: Vallentine Mitchell, 1995, p. 335.
  63. ↑ 63.0 63.1 The Movement for Reform Judaism, Alliance appoints Israel Desk coordinator, The Movement for Reform Judaism, 6 July 2017, accessed 6 November 2026.
  64. ↑ 64.0 64.1 Liberal Judaism, Alliance appoints Israel Desk coordinator, Liberal Judaism, 4 July 2017, accessed 6 November 2026.
  65. ↑ The Movement for Progressive Judaism, Our Relationship with Israel, The Movement for Progressive Judaism, accessed 6 November 2026.
  66. ↑ 66.0 66.1 RSY-Netzer, What We Believe, RSY-Netzer, Wayback capture, 16 October 2021, accessed 6 November 2026.
  67. ↑ 67.0 67.1 RSY-Netzer, What We Do, RSY-Netzer, accessed 6 November 2026.
  68. ↑ RSY-Netzer, Statement against the proposed annexation of West Bank Territories by the Israeli Government, X, 8 July 2020, accessed 6 November 2026.
  69. ↑ 69.00 69.01 69.02 69.03 69.04 69.05 69.06 69.07 69.08 69.09 69.10 69.11 69.12 69.13 69.14 69.15 69.16 69.17 69.18 69.19 69.20 69.21 69.22 69.23 69.24 69.25 69.26 69.27 69.28 69.29 69.30 69.31 69.32 69.33 69.34 69.35 69.36 69.37 69.38 69.39 69.40 69.41 69.42 69.43 69.44 69.45 69.46 The Movement for Progressive Judaism, Find a Community, The Movement for Progressive Judaism, accessed 6 November 2026.
  70. ↑ 70.0 70.1 South Hampshire Reform Jewish Community, About SHRJC and how to contact us, South Hampshire Reform Jewish Community, accessed 6 November 2026.
  71. ↑ 71.0 71.1 The Movement for Progressive Judaism, Harlow and Chelmsford unite and create new combined community, The Movement for Progressive Judaism, 4 February 2026, accessed 6 November 2026.
  72. ↑ 72.0 72.1 Makor Hayim, Trustees’ report and financial statements for the year ended 31 December 2025 Makor Hayim, pp. 2–3, accessed 6 November 2026.
  73. ↑ World Zionist Organization, International Zionist Organizations, World Zionist Organization, accessed 6 November 2026.
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