Totally fair point of confusion! I wrote this post thinking three people would see it and it was more of a frustrated rant than a well considered thought-piece. Looking at the number of notes on it now is both touching and a very real "the horror of being seen" experience.
What I meant was that Reform Judaism has a considered approach to its perspective on halacha that is equally as methodical and valid as that of other denominations. The implication wasn't meant to be that its approach is the same with different outcomes (I don't think Abraham Geiger and Maimonides would agree on a lot of things but I also don't think they would throw hands the way some charedi rabbis would today. Also I'd pay good money to see Geiger and Maimonides debate halacha). The point was that the Reform approach is just as valid, because at the outset of the Reform movement rabbis (like Geiger) also put in the work, read and interpreted halachic texts, and even if that work reached the conclusion of, "it's up to the individual," their work was just as valid and considered as that of any other denomination, even if how they did it was different. To me that's halachic interpretation, because it's an informed approach to Jewish law that reaches a conclusion which determines pathways to halachic practice - even that practice is, "these laws are not binding, therefore it is up to the individual to decide what to take on." Basically, in the same vein as the idea that ultimately, the Torah is vague about a lot of aspects of halacha in terms of practical applications or observances, so that "observe the shabbat" can be interpreted in a myriad of ways, so too can the idea of how to interpret anything be diverse, but that doesn't make it any less valid.
Nevertheless, Reform Judaism has a set, considered approach to interpreting halacha that sets it apart from other denominations, and also a system of leadership that is involved in determining or upholding practice, despite the emphasis on individualism. This is why the URJ exists in the U.S. and Canada, the MRJ and Liberal Judaism in the UK, etc. I felt it important to point this out because there's a lot of bias among Jews with stricter practices (especially orthodoxim and charedim), who think that Reform Jews are just lapsed Jews who don't engage with Jewish practice, are basically assimilated, and don't do much in the way of observance beyond getting a Chanukah bush. It felt wrong to go off on my little rant without addressing this, especially because when I wrote it there was a conversation echoing in my head that I had with a friend years ago, which was a different one - with a different ortho friend - than what I referred to in the post. This friend was making fun of how Reform Jews don't have any kind of Jewish practice and have to ask their rabbi for advice if they want to do anything. So I asked him, "isn't that what you also do?" And he got very quiet. Struggled to come up with a reply. And then changed the subject. So it felt important to me to acknowledge that more modern branches of Judaism (and I didn't even address Reconstructionist or Renewal or Masorti) have just as valid an approach to how they view and interpret halacha, and to be honest even though it's not the same as Conservative and Orthodox, there's a lot more commonality there than people realize. It's what the practical application of the outcome of these approaches looks like that's so different.
And while Reform Judaism does have a much more individualistic approach to observance, there are certain halachot that are relevant to Jewish practice that Reform rabbis have influentially interpreted - such as the idea that electricity flows like water, and is thus a current that can be turned on and off. However individualistic a branch of Judaism might be, it's nevertheless a community based religion, so there will be overarching ideas that connect people through shared practice. Reform Judaism doesn't consider halacha binding, but that doesn't mean it doesn't have an organized system of religious leadership and thought leadership that forms perspective on halacha to determine communal practices. There's just more openness in certain Jewish denominations/communities about whether or not people uphold that practice. Ie. most people in a Reform shul won't really care whether or not you share their practice, whereas it creates much more tension if you deviate in an Orthodox or even Modern Orthodox shul - but even then it's often more an issue of "it's not polite to bring this up" as opposed to, say, deviating in practice in a charedi shul, in which case you've committed an egregious offence that will incur people's judgment and potentially cost you in real-life consequences. Conversely, when I've gone into Reform communities, whether a shul or just a Seder table, it's made people uncomfortable when it came up that my practice is stricter and more along Conservadox lines, though that's likely because of the associations people have with those communities and the politics of many participants, or how they're perceived. (Shoutout to that one guy at a house party after college who assumed that because I didn't use my phone on Shabbat I was homophobic which... was a leap, shall we say.)
And on that note, clearly my own practice is not Reform Judaism. I took a Florence Melton Adult School class on Jewish traditions and practice through an inter-denominational lens. We studied various halachic texts and Jewish holidays through commentaries from rabbis and leaders of significance to the main branches of American Judaism - Orthodox, Conservative, and Reform, which meant texts ranging from the Babylonian Exile to 20th century scholars. In the process we learned about the approach, history, and structure of each denomination, so that's where my information comes from. If it's incorrect in any way I'm more than open to continuing to learn!
