Despite the fact that we are by no means brainwashed and, on
the contrary, even a cursory acquaintance with Talmud
is enough to convince anyone that critical thinking is
central to our lives in theory, and a quick visit to the
mikvehs and yeshiva dining rooms will make it
abundantly clear that it is also applied in practice, some
spokesmen for Reform and Conservative whose concern is more
for scoring rhetorical points than accuracy persist in
calling the chareidi community a cult.
The logic is very weak, but the rhetoric is strong. Since the
basic characteristics that they cite in calling us a cult are
things that we admit to and are actually proud of, any denial
on our part will be complex, unsatisfying and probably
vaguely unconvincing in any common media forum where
superficial sound bytes usually trump complex logic. So even
though we are certainly no cult, it is probably not
worthwhile to explain this to someone who hurls the charge at
us.
Far more effective is to reply by citing some of the things
that both Reform and Conservative admit to and may even be
proud of. We are clearly within accepted usage if we call
them heretics. Both are clearly heretical since they openly
deny the Sixth, Seventh, Eighth, and Ninth of the Rambam's
13 Ikkarim that relate to Hashem's communication with
us in general and the Torah in particular. However they may
try to justify themselves, denying even one of the Rambam's
13 Ikkarim is a generally recognized, objective
criterion for applying the term "heretic."
Casual comparisons for the purpose of name-tagging can be
made on a number of criteria. A serious effort to be truly
accurate in applying a description can often be a subtle and
difficult exercise in balancing and weighing which aspects
are critical and which are incidental to the true nature of
the subject.
In the case of the Reform and Conservative movements, for a
more accurate characterization it is better to leave the
realm of religion entirely. In their loose entry requirements
and minimal demands — centering prominently on annual
membership fees — they are like nothing more than
clubs.
Instead of demanding commitment, they offer convenience.
Instead of preparing devotees for a relationship with
something Absolute, they emphasize the actualization of the
Self.
They have the competitive drive that characterizes many
clubs. The Reform organization in Israel, the Israel
Religious Action Center (IRAC), is active both in pursuing
the interests of the Reform movement that sponsors it, and in
doing its best to frustrate the efforts of chareidim at every
turn — just like one expects from a very competitive
club.
The entry requirements are minimal. A club is always
concerned with adding to its membership, and it is more
worried about the possibility that it might keep out someone
who could be in than vice versa. Why not try to let anyone
who wants to be a member just join up, especially if they can
pay the dues?
When Hashem took us out of Mitzrayim, the house of slavery,
he took us to be His slaves. The demands are high —
much higher than any club. He demanded a commitment that
permeates our lives.
But the rewards are great as well. A life of service to the
King of Kings is the most fulfilling and ennobling thing that
can be imagined. Joining the Reform or Conservative Judaism
club, with requirements that change and flex to meet the
latest fads, might make people feel good, but it will not be
enough to break the tyranny of This World. The only thing
that can do that is a complete commitment to fulfilling all
of Torah and mitzvos, as Hashem gave us on Sinai.
