Orthodox Judaism

The term Orthodox Judaism covers the beliefs and practices of Jews faithful to the written law and oral law, transmitted to Moses on Mount Sinai, with interpretations and halachic nuances established over the centuries. They consider their religious views and their lifestyles as authentic, and other currents such as remote from true Judaism, even heretical. The qualifier of "orthodox", which has been given to the ^nineteenth century by Reform Jews is accepted or claimed by a party of them, while others reject it totally. These people prefer to be called Haredi.

Orthodox Jews see as faithfulness to a central chain of transmission of halakha since the time of Moses until today, passing by the editors of the Talmud and later commentators. Orthodox Jew is one who acknowledges having to behave according to the Halacha (corpus of rules laid down by oral tradition from the Talmud until today). As at the time, the Halakha has been codified in law codes authoritative for future generations. Example: the Rambam (Maimonides) wrote a code of laws called the Mishneh Torah, which was, with the works of the Rosh (Rabbeinu Asher) and Rif (Rabbi Yitzhak Elfassi), a pillar of Shulhan Arukh. The Shulhan Arukh written by Rabbi Yosef Caro in the ^sixteenth century marked an important milestone in the development of the halakha. Indeed, after the Shulhan Arukh, it becomes difficult to go against the decisions considered the ultimate synthesis in halakha. Difficult does not mean impossible: there are many cases in which the great masters of Jewish Tradition ( Gaon of Vilna , Hafetz Haim ) have nonetheless decided differently Shulhan Arukh.

However, an Orthodox Jew recognizes the chain of transmission of the Halakhah in its entirety, unlike the Liberals (which does not grant major) and Masorti (who claimed a decision to go back to the Talmud then handed Because the chain of Masters of the oral tradition to justify a practice more consistent with the mores of the modern era).

Orthodox Judaism thus puts particular emphasis on accession to the Law of the Torah to Jewish law, and respect for established traditions.

The Orthodox consider as invalid the decisions taken by other currents, conversions to Judaism and they carry the authority of their rabbis.

If the respect due to the Halacha is essential for the Orthodox, the Orthodox Jewish world, however, is very colorful in terms of the importance given to the study, community life, education profane or importance of the land of ' Israel.

The Hasidim , religious-Zionists, the modern-orthodox United States or the Haredim in Israel are Orthodox Jews.

So we find the Orthodox wherever there are Jews, the largest populations being in Israel , the United States , in Belgium , in England , in Canada and France.

In the nineteenth ^century lived in Germany a large Jewish population kept out of society Christian by legal restrictions due to religious intolerance. The appearance, especially with the government of Bismarck , reforms aimed at diminishing the power of churches and to emancipate the Jews, resulted in them creating a new movement trying to reconcile Jewish identity and Jewish emancipation total in the society: it is the Reform Judaism. Traditional Judaism, as it continued to be lived in Poland, Russia or even North Africa has been called from that date Judaism Orthodox.

Some greeted with joy the opportunity to join as a Jewish society and advocated lifestyles similar to those of non-Jews, practicing their religion in private, ideal expressed by Yehuda Leib Gordon , "being Jewish home and Mentsch (human being) in the world. " They also adopted differing theological attitudes from those of traditional communities: design of halakha as intrinsically dynamic, capable of new interpretations to meet the new socio-cultural contexts ( Masorti ), or even view that Jewish law was not automatically binding and only the mitzvot (commandments) were obligatory moral, not ritual (movement reformed ).

Others, however, considering that emancipation should be handled with utmost caution so as not to lose the very substance of their religion, reacted by calling their fellow Muslims to keep their religious views and not to yield to the sirens modernity. The leader of this position was Rabbi Samson Raphael Hirsch who advocated the observance of mitzvot (commandments), the study of Torah and Talmud, associated with the study of history and modern philosophy and a limited degree of relations with the outside world. This current, neo-orthodoxy or Frankfurt School , will generate what is often called today orthodoxy "modern". This current will participate in the creation of the party " Agudat Israel ", but it is far between the two wars. It has been quite widely rallied to Zionism.

Even outside of Germany, the debate between religious tradition and modernity also held, but with some differences. Thus, in the Pale on the borders of Poland and Russia , integration into existing companies was difficult: the anti-Jewish sentiment was strong there. The integrationist therefore decided to change society by engaging in local political opposition (especially the left). Those who wanted the modernization of Jewish society but who did not chose to assimilate Jewish nationalism around the Bund ^{The ultra-Orthodox, or} Haredim

Within the Jewish religious orthodoxy gradually distinguished two branches: the Orthodox and ultra-Orthodox. Israeli sociologists often distinguish between the secular Jews (just interested in religion, but not necessarily anti-religious), the traditionalists (religious partial), Orthodox (strict religious practice, but immersion in the modern world) and Ultra-Orthodox, or Haredi, or god-fearing (strict religious practice, broad rejection of modernity, strong social commitment Separatism: special clothing, specific neighborhoods, specific religious institutions).

The Haredim do not define themselves as ultra-orthodox Jews but as Haredim (the "shakers" within the meaning of "those who tremble before God," or "God-fearing"). The Orthodox and the Haredim do not differ from a theological point of view, but in their lifestyle and their political orientations. Towards the beginning of the ^twentieth century , the distinction between orthodox Jews "modern" (living in the modern world) and Jewish ultra-orthodox "Haredim" (refusing to compromise it) has gradually asserted. The ideal of the Haredim, relatives of the first Orthodox Jewish life is centered on the rabbis, refusing many aspects of the modern world (particularly television is rejected), grouped in separate quarters, both non-Jews as other Jews. Physically, their clothes ("Men in Black" or "black hats") and are readily detected. This is not true modernism is rejected by the Haredim but mainly fads. Haredi population is very consuming and practical tools to help their religious practice (cell phones, MP3 players ...).

As far as television is concerned, it is rejected for the same reason that some non-Orthodox families or even non-Jewish, because most of the content of its programs by the fact that it is a new and modern tool. Compared to other Orthodox, Haredi therefore to specifics:

• social separatism (specific schools, specific stores), geographical (separate quarters, sometimes physically closed during Shabbat ) and dress, even vis--vis other Jews;
• a considerable degree of religiosity. In Israel , the state funding of yeshivas and mainly, financial aid from private donors, allow a high proportion of Haredim (men) to study the Talmud all their life without paid work. These benefits come very rarely exceed 500 per month. In these cases, the woman often helps by working itself. In addition, expenditures of those households that are more limited, despite their many children;
• a report from a visceral hostility (very minor) to a positive (minority), through a neutral but interested criticism (majority) vis--vis Zionism. What makes an exception in the Jewish political landscape.

The Haredim are also divided themselves into Mitnagdim and Hasidim.

Acceptance or rather adaptation to modernity: some Haredim speak today (mainly Israel) through political parties:

• Shas for the Sephardim.
• Agudat Israel.
• Degel HaTorah.

Specific aspects

The non-homogeneity of the entire Orthodox admits considerable variation between groups or individuals. What follows is only an overview of the main theological differences with non-Orthodox and lifestyles often but not always, associated with this religious choice.

Theology

• The Torah and the oral law of the Talmud are inseparable and God directly dictated by God on Sinai to Moses, who has transcribed but may be changed to suit the circumstances.
• God has done with the children of Israel an exclusive alliance which imposes the observance of Torah and Oral Law that accompanies so it is necessary to observe the halacha as expressed in the Shulchan Aruch because it is an expression of divine will. In this regard, if the Sephardim are based directly on the Shulchan Aruch , the Ashkenazim use his commentary, the Ramah, written by Rabbi Moses Isserles and newer Berurah the Mishnah (commentary Orah Hayim) made before the Second World War by Rabbi Meir Kagan, the Chofetz Chaim , the Hasidic movement also has its own Shulchan Aruch, written by the Alter Rebbe well known as Baal Ha-tanya (Tanya's author).
• The interpretation of the phenomena of this world and the attitude to adopt vis--vis the world must be defined by the rabbis, community leaders and posqim , experts in law and Talmudic rabbinical literature. Every believer must submit to their interpretation.
• The study of the Talmud is a mitzvah (commandment) for men. The yeshivot (Talmudic schools) are a structure separated from the Orthodox life. The critical study of Talmud is sometimes allowed (Modern Orthodox), but the conservative view of Jewish law does not encourage the development of new legislation.

Living

There is some diversity. Some communities live in extreme isolation in which television, Internet , newspapers and books are banned and foreign children and young people are kept in the system of religious education, while others live in the world. Relations to new technologies ranging from suspicion to acceptance easily framed if required by rules halachic adapted.

Impose dress codes for both sexes than arms and legs are covered and wearing a head covering (called a yarmulke or kippah for men). However, the exact shape of these garments and accessories varies in different communities or traditions. Men Hasidim wear a coat and sometimes the old (bekeshes) and a typical hat trimmed with fur ( shtreimel ) for Shabbat and holidays. Orthodox women can wear a hat, scarf or wig (sheitel), causing selection of ladies Ashkenazi who saw the peasant headscarf too. The men are bearded and often adopt a special hairstyle frames the face of two large spiral strands ( payos or pot), the remaining hair was completely shaved or cut very short (between communities), to abide scrupulously by the Torah law that forbids shaving the corners of the head . With access to the knowledge of Jewish texts, many Orthodox women began to ask good questions about their status , which makes a difference from within. Thus, more and more Orthodox Jews participate in the practice of religious rituals, although they still have great difficulty accessing the management bodies. For example, it is excluded from the orthodox that women could become rabbis. Recently, the New York Orthodox rabbi Avi Weiss ordered Rabbi Sarah Hurwitz . This is the first woman to be named officially as head rabbi of an Orthodox body in North America. Rabbi Weiss has suffered the wrath of the entire Orthodox Judaism .

Divorce

Many Orthodox women also carry out large claims in order to change the orthodox Jewish law concerning divorce. According to the Orthodox, the demand for dissolution of marriage up to the male spouse. Civilly divorced women can not remarry religiously as their former spouse does not give them a watch, a written document by which a man divorced his wife. In the absence of a lookout, civilly divorced spouses are still considered married according to Jewish tradition, even if the 2 spouses no longer live together. In this case, the woman can not remarry religiously. Moreover, if she lives with another man (Jewish or not), she may be accused of adultery and children born of this union will be considered bastards . To remedy this situation, many spouses sign a prenuptial agreement stating that the wife will get the watch if circumstances require. Because of the importance of keeping watch for women, many Orthodox use it for blackmail. .

The Orthodox believe that all their conception of the Jewish religion is the correct one, and declare that the movement reformed and Masorti Judaism does not comply. Attitudes range from total avoidance to attendance. Chabad institutions and other reconciliation kirouv (eg, Aish Hatorah) organize events or structures receiving non-religious purposes of bringing them closer to Judaism (joint celebrations of Shabbat, kindergartens, etc..), while maintaining 100% however the rules of Halacha

References

Streams of Judaism
Currents related to Judaism	Mosaic Yahwism Samaritanism Sabbatasme Frankisme
Historical currents	Judean sect: Sadducees Boethusiens Pharisees Chassidim Essenes Cult of the Dead Sea Zealots Sicarii Hellenistic Judaism : Jews of Elephantine Therapeutae a href = "Juifs_de_l% 27% C3% 89gypte_hell% C3% A9nistique_et_romaine" title = "Jews in the Hellenistic and Roman Egypt"> Jews in the Hellenistic and Roman Egypt Min : Nazarenes Ebionites Crinthiens Elcsates Currents of the eighth century Issawi Yudghanisme
Orthodox Judaism	Modern Orthodox Dati Leumi
Ultra-Orthodox	Hasidim : Lubavitch Gur Breslav Belz Satmar Non-Hassidim : Mussar Edah Haredit Neturei Karta Hardal
Karaism	Pineapple Benjamins Avelei Tzion Tiflissim Asheri Talmid

• Portal of Jewish culture and Judaism

Leave a Reply