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Orthodox Judaism
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Orthodox Judaism is a formulation of Judaism that adheres to a relatively strict interpretation and application of the laws and ethics first canonized in the Talmudic texts ("Oral Torah") and as subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim.
Orthodox Judaism is characterized by belief that the Torah and its laws are Divine, were transmitted by God to Moses, are eternal, and are unalterable; belief that there is also an oral law in Judaism, which contains the authoritative interpretation of the written Torah's legal sections, and is also Divine by virtue of having been transmitted by God to Moses along with the Written Law, as embodied in the Talmud, Midrash, and innumerable related texts, all intrinsically and inherently entwined with the written law of the Torah; belief that God has made an exclusive, unbreakable covenant with the Children of Israel to be governed by the Torah; adherence to Halakha, or Jewish law, including acceptance of codes, mainly the Shulchan Aruch, as authoritative practical guidance in application of both the written and oral laws, as well as acceptance of halakha-following Rabbis as authoritative interpreters and judges of Jewish law; belief in Jewish eschatology.
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Orthodox Judaism is a formulation of Judaism that adheres to a relatively strict interpretation and application of the laws and ethics first canonized in the Talmudic texts ("Oral Torah") and as subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim.
Orthodox Judaism is characterized by belief that the Torah and its laws are Divine, were transmitted by God to Moses, are eternal, and are unalterable; belief that there is also an oral law in Judaism, which contains the authoritative interpretation of the written Torah's legal sections, and is also Divine by virtue of having been transmitted by God to Moses along with the Written Law, as embodied in the Talmud, Midrash, and innumerable related texts, all intrinsically and inherently entwined with the written law of the Torah; belief that God has made an exclusive, unbreakable covenant with the Children of Israel to be governed by the Torah; adherence to Halakha, or Jewish law, including acceptance of codes, mainly the Shulchan Aruch, as authoritative practical guidance in application of both the written and oral laws, as well as acceptance of halakha-following Rabbis as authoritative interpreters and judges of Jewish law; belief in Jewish eschatology. Orthodox beliefs may be most found in their adherence to the thirteen Jewish principles of faith as stated by the Rambam (Maimonides).
Although Orthodox Jews are expected to observe all 613 mitzvot, certain core practices are generally considered essential to being Orthodox and converts are generally required to promise to observe:
History
Orthodoxy is not a single movement or school of thought. There is no single rabbinic body to which all its rabbis are expected to belong, or any one organization representing its member congregations. In the United States at the present moment, there are a number of Orthodox congregational organizations, such as Agudath Israel, the Orthodox Union, and the National Council of Young Israel; none of which can claim to represent even a majority of all Orthodox congregations.
What the exact forms of Judaism were during the times of Moses or during the eras of the Mishnah and Talmud cannot be exactly known today in all their details, but Orthodox Jews maintain that contemporary Orthodox Judaism maintains the same basic philosophy and legal framework that existed throughout Jewish history, whereas the other denominations depart from it. It may be said that Orthodox Judaism, as it exists today, is an outgrowth that stretches from the time of Moses, to the time of the Mishnah and Talmud, through the oral law, and rabbinic literature ongoing until the present time.
In the early 19th century, elements within German Jewry sought to reform Jewish belief and practice in response to The Age of Enlightenment and the Jewish Emancipation. In light of contemporary scholarship, they denied divine authorship of the Torah, declared only those biblical laws concerning ethics to be binding, and stated that the rest of halakha (Jewish law) need no longer be viewed as normative (see Reform Judaism).
At the same time, there were those German Jews who actively maintained their traditions and adherence to Jewish law while simultaneously engaging with a post-Enlightenment society. This camp was best represented by the work and thought of Rabbi Samson Raphael Hirsch. Hirsch held that Judaism demands an application of Torah thought to the entire realm of human experience—including the secular disciplines. This philosophy is termed "Torah im Derech Eretz". While insisting on strict adherence to Jewish beliefs and practices, he held that Jews should attempt to engage and influence the modern world, and encouraged those secular studies compatible with Torah thought. This form of Judaism is sometimes termed "neo-Orthodoxy". The religious and social realities of Western European Jewry are considered by some to be the precursors to Modern Orthodoxy. While Modern Orthodoxy is considered traditional by most Jews today, some within the Orthodox community groups to its right consider it of questionable validity, and the neo-Orthodox movement of today holds that Hirsch's views are unalike in essence to those of Modern Orthodoxy. [See Torah im Derech Eretz and Torah Umadda "Relationship with Torah im Derech Eretz" for a more extensive listing.]
In the 20th century, a large segment of the Orthodox population (notably as represented by the World Agudath Israel movement formally established in 1912) disagreed, and took a stricter approach. For a few of them, the motto "recent is forbidden by Torah" was appealing, but they too followed various routes of observance and practice. The leading rabbis of Orthodoxy viewed innovations and modifications within Jewish law and customs with extreme care and caution. Some today refer to this form of Judaism as "Haredi Judaism", or "Ultra-Orthodox Judaism". The latter term is controversial, and some consider the label "ultra-Orthodox" pejorative.
Several media entities refrain from using the term “ultra Orthodox” including the Religion Newswriters Association, JTA, the global Jewish news service, and the Star-Ledger — New Jersey’s largest daily newspaper, according the New Jersey Press Association. New Jersey attorney Stephen E. Schwartz, Esq., convinced the Star-Ledger to become the first mainstream newspaper to drop the term. Several local Jewish papers including the Jewish Week in New York and the Jewish Exponent in Philadelphia have also dropped the term. According to Rabbi Shammai Engelmayer, spiritual leader of Temple Israel Community Center in Cliffside Park and former executive editor of the Jewish Week, this leaves “Orthodox” as “an umbrella term that designates a very widely disparate group of people very loosely tied together by some core beliefs.”
The various approaches have proved resilient. It is estimated that presently there are more Jews studying in yeshivot (Talmudical schools) and Kollelim (post-graduate Talmudical colleges for married students) than at any other time in history. In 1915 Yeshiva College (later Yeshiva University) and its Rabbi Isaac Elchanan Theological Seminary was established in New York, New York for training in a Modern Orthodox milieu. Eventually a school branch was established in Los Angeles, California. A number of other influential Orthodox seminaries, mostly Haredi, were also established throughout the country, most notably in New York, New York, Baltimore, Maryland, and Chicago, Illinois. Beth Medrash Govoha, the Haredi yeshiva in Lakewood, New Jersey is the largest Talmudic academy in the United States with a student body of over 5,000 students.
Origin of the term "Orthodox"
While many Orthodox Jews accept the label "Orthodox", others reject and criticise it because it was never traditionally applied to Jews who strictly interpreted and followed halakha in ancient times or the Middle Ages. Many Orthodox Jews prefer to call their faith Torah Judaism. The word "orthodox" itself is derived from the Greek orthos meaning "straight/correct" and doxia meaning "opinion", from the verb "doko', in Greek "????", which means "I believe".
Use of the "Orthodox" label seems to have begun towards the beginning of the 19th century. Rabbi Samson Raphael Hirsch wrote in 1854 that:
- ...it was not "Orthodox" Jews who introduced the word "orthodox" into Jewish discussion. It was the modern "progressive" Jews who first applied the name to "old," "backward" Jews as a derogatory term. This name was... resented by "old" Jews. And rightfully so...
Others, however, say that Rabbi Isaac Leeser was the first to use the term in the US in his journal "The Occident," whose target audience was the more "traditional" or Orthodox Jew. Yet others explain that the term arose out of the growth of the then-new Reformer Movement, which was "unorthodox", hence making the traditionalists the "orthodox."
Diversity within Orthodox Judaism
Orthodox Judaism's central belief is that Torah, including both the Written Law and the Talmud, was given directly from God to Moses and can never be altered or rejected in any way. As a result, all Jews are required to live in accordance with the Commandments and Jewish law.
However, since there is no one unifying Orthodox body, there is no one canonical statement of principles of faith. Rather, each Orthodox group claims to be a non-exclusive heir to the received tradition of Jewish theology, while still affirming a literal acceptance of Maimonides' thirteen principles.
Given this (relative) philosophic flexibility, variant viewpoints are possible, particularly in areas not explicitly demarcated by the Halakha. The result is a relatively broad range of hashkafot, or world views, within Orthodoxy. The greatest differences within strains of Orthodoxy are over:
- the degree to which an Orthodox Jew should integrate and/or disengage from secular society;
- whether Zionism is part of Judaism or opposed to it, and the role of the modern State of Israel in Judaism;
- the extent of acceptance of Torah/Talmud/Aggadah/Halakha through the viewpoint of rabbis and their rabbinical literature as a principal outlook on all matters of the external world including secular, scientific, and political matters, vis-a-vis accepting secular views on some matters;
- the weight assigned to Torah study versus secular studies or other pursuits;
- the centrality of yeshivas as the place for personal Torah study;
- the importance of a central spiritual guide in areas outside of Halakhic decision (Da'as Torah);
- the importance of maintaining non-Halakhic customs, such as dress, language and music;
- the role of women in (religious) society.
- the nature of the relationship with non-Jews.
Streams of Orthodoxy
The above differences are realised in the various subgroups of Orthodoxy, which maintain significant social differences, and differences in understanding Halakha. These groups, broadly, comprise Modern Orthodox Judaism and Haredi Judaism, most Hasidic Jewish groups falling into the latter category.
Modern Orthodoxy comprises a fairly broad spectrum of movements each drawing on several distinct, though related, philosophies, which in some combination provide the basis for all variations of the movement today. In general, Modern Orthodoxy holds that Jewish law is normative and binding, while simultaneously attaching a positive value to interaction with contemporary society. In this view, Orthodox Judaism can “be enriched” by its intersection with modernity; further, “modern society creates opportunities to be productive citizens engaged in the Divine work of transforming the world to benefit humanity”.
At the same time, in order to preserve the integrity of halakha, any area of “powerful inconsistency and conflict” between Torah and modern culture must be avoided. .
Modern Orthodoxy, additionally, assigns a central role to the "People of Israel" . Modern Orthodoxy, in general, places a high national, as well as religious, significance on the State of Israel, and Modern Orthodox institutions and individuals are, typically, Zionistic in orientation. An additional manifestation is that involvement with non-orthodox Jews will extend beyond "outreach (Kiruv)" to continued institutional relations and cooperation; see further under Torah Umadda.
Haredi Judaism advocates segregation from non-Jewish culture, although not from non-Jewish society entirely. It is characterised by its focus on community-wide Torah study (in contrast with Modern Orthodoxy, which in practice decentralises the role of Torah study for lay people through the emphasis of other concurrent religious values).
Haredi Orthodoxy's differences with Modern Orthodoxy usually lie in interpretation of the nature of traditional halakhic concepts and in understanding of what constitutes acceptable application of these concepts. Engaging in the commercial world is often seen as a legitimate means to achieving a livelihood, but participation in modern society is not perceived as an inherently worthy ambition.
The same outlook is applied with regard to obtaining degrees necessary to enter one's intended profession: where tolerated in the Haredi society, attending secular institutions of higher education is viewed as a necessary but inferior activity. Pure academic interest is instead directed toward the religious edification found in the yeshiva. Depending on various factors, both boys and girls attend school and proceed to higher Torah study, starting anywhere between the ages of 13 and 18. A significant proportion of students, especially boys, remain in yeshiva until marriage (which is often arranged through facilitated dating. See shiduch), and many study in a kollel (Torah study institute for married men) - for many years after marriage. Most men, even those not in Kollel, will make certain to study Torah daily. Families tend to be large, reflecting adherence to the Torah commandment "be fruitful and multiply" (Book of Genesis 1:28, 9:1,7).
Hasidic Judaism originated in Eastern Europe (what is now Belarus and Ukraine) in the 18th century. Founded by Israel ben Eliezer (1698–1760), it originated in an age of persecution of the Jewish people, when European Jews had turned inward to Talmud study; many felt that most expressions of Jewish life had become too "academic" and that they no longer had any emphasis on spirituality or joy. The Ba'al Shem Tov set out to improve the situation.
In practice
For guidance in practical application of Jewish law the majority of Orthodox Jews appeal, ultimately, to the Shulchan Aruch ("Code of Jewish Law" composed in the 16th century by Rabbi Joseph Caro) together with its surrounding commentaries. Thus, at a general level, there is a large degree of uniformity amongst all Orthodox Jews. Concerning the details, however, there is often variance: decisions may be based on various of the standardized codes of Jewish Law that have been made over the centuries, as well as on the various responsa. These codes and responsa may differ from each other as regards detail (and reflecting the above differences, on the weight assigned to various issues).
By and large, however, the differences result from the historic dispersal of the Jews and the consequent regional differences in practice (see minhag).
- Mizrahi and Sephardic Orthodox Jews base their practice on the Shulchan Aruch. Two recent works of Halakha, Kaf HaChaim and Ben Ish Chai, have become authoritative in many Sephardic communities. Thus Mizrahi and Sephardi Jews may choose to follow the opinion of the Ben Ish Chai when it conflicts with the Shulchan Aruch. Some of these practices are derived from the Kabbalistic school of Isaac Luria.
- Ashkenazic Orthodox Jews have traditionally based most of their practices on the Rema, the gloss on the Shulchan Aruch by Rabbi Moses Isserles reflecting differences between Ashkenazi and Sephardi custom. In the postwar period, the Mishnah Berurah has become authoritative, and Ashkenazi Jews may choose to follow the opinion of the Mishna Brurah instead of a particular detail of Jewish law as presented in the Shulchan Aruch.
- Chabad Lubavitch Hasidim generally follow the rulings of Shneur Zalman of Liadi in the Shulchan Aruch HaRav.
- Traditional Baladi and Dor Daim (Yemenite Jews) base most of their practices on the Mishneh Torah, Maimonides' earlier compendium of halakha, written several centuries before the Shulchan Aruch. The Talmidei haRambam also keep Jewish law as codified in the Mishneh Torah.
- An even smaller number - such as the Romaniote Jews - traditionally rule according to the Jerusalem Talmud over the Babylonian Talmud.
- Spanish and Portuguese Jews consider the Shulchan Aruch as authoritative, but differ from other Sephardim by making less allowance for more recent authorities, in particular customs based on the Kabbalah. Some customs are based on Maimonides or the Arba'ah Turim.
(Note that on an individual level there is a considerable range in the level of observance amongst "Orthodox Jews". Thus there are those who would consider themselves "Orthodox" and yet may not be observant of, for example, the laws of family purity.)
There are several Jewish laws that Orthodox Judaism has traditionally placed an emphasis on. Amongst them are the rules of Kashrut, Shabbat, Family Purity, and Tefilah (Prayer).
Externally, Orthodox Jews can often be identified by their manner of dress and family lifestyle. Orthodox women will traditionally dress modestly; keeping most of their skin covered. Additionally, most married women will cover their hair usually in the form of hat, bandanna, or wig. Orthodox men traditionally wear a skullcap known as a Kipa. Haredi men often distinguish themselves by growing beards, wearing black hats and dressing in formal attire.
Beliefs
Orthodox Judaism is composed of different groups with intertwining beliefs, practices and theologies, although in their core beliefs, all Orthodox movements share the same principles.
Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, most Orthodox groups characterise non-Orthodox forms of Judaism as heretical; see the article on Relationships between Jewish religious movements.
Orthodox Judaism affirms monotheism, or the belief in one God. Among the in-depth explanations of that belief are Maimonidean rationalism, Kabbalistic mysticism, and Chassidic Philosophy (Chassidut). A few affirm self-limited omniscience (the theology elucidated by Gersonides in "The Wars of the Lord".)
Orthodox Judaism maintains the historical understanding of Jewish identity. A Jew is someone who was born to a Jewish mother, or who converts to Judaism in accordance with Jewish law and tradition. Orthodoxy thus rejects patrilineal descent as a means of establishing Jewish national identity. Similarly, Orthodoxy strongly condemns intermarriage. Intermarriage is seen as a deliberate rejection of Judaism, and an intermarried person is effectively cut off from most of the Orthodox community. However, some Orthodox Jewish organizations do reach out to intermarried Jews.
Orthodox Judaism holds that the words of the Torah, including both the Written Law (Pentateuch) and those parts of the Oral Law which are halacha leMoshe m'Sinai, were dictated by God to Moses essentially as they exist today. The laws contained in the Written Torah were given along with detailed explanations as how to apply and interpret them, the Oral Law. Although Orthodox Jews believe that many elements of current religious law were decreed or added as "fences" around the law by the rabbis, all Orthodox Jews believe that there is an underlying core of Sinaitic law and that this core of the religious laws Orthodox Jews know today is thus directly derived from Sinai and directly reflects the Divine will. As such, Orthodox Jews believe that one must be extremely careful in changing or adapting Jewish law. Orthodox Judaism holds that, given Jewish law's Divine origin, no underlying principle may be compromised in accounting for changing political, social or economic conditions; in this sense, "creativity" and development in Jewish law is limited.
However, there is significant disagreement within Orthodox Judaism, particularly between Haredi Judaism and Modern Orthodox Judaism, about the extent and circumstances under which the proper application of Halakha should be re-examined as a result of changing realities. As a general rule, Haredi Jews believe that when at all possible the law should be maintained as it has been practiced through the generations; Modern Orthodox authorities are more willing to assume that under scrupulous exmaination, identical principles may lead to different applications in the context of modern life. To the Orthodox Jew, halakha is a guide, God's Law, governing the structure of daily life from the moment he or she wakes up to the moment he goes to sleep. It includes codes of behaviour applicable to a broad range of circumstances (and many hypothetical ones). There are though a number of meta-principles that guide the halakhic process and in an instance of opposition between a specific halakha and a meta-principle, the meta-principle often wins out. Examples of Halachic Meta-Principles are: Deracheha Darchei Noam-the ways of Torah are pleasant, Kavod Habriyot-basic respect for human beings, Pikuach Nefesh-the sanctity of human life.
Orthodox Judaism holds that on Mount Sinai the Written Law was transmitted along with an Oral Law. The words of the Torah (Pentateuch) were spoken to Moses by God; the laws contained in this Written Torah, the Mitzvot, were given along with detailed explanations in the oral tradition as to how to apply and interpret them. Furthermore, the Oral law includes principles designed to create new rules. The Oral law is held to be transmitted with an extremely high degree of accuracy. Jewish theologians, who choose to emphasize the more evolutionary nature of the Halacha point to a famous story in the Talmud, where Moses is magically transported to the House of Study of Rabbi Akiva and is clearly unable to follow the ensuing discussion.
According to Orthodox Judaism, Jewish law today is based on the commandments in the Torah, as viewed through the discussions and debates contained in classical rabbinic literature, especially the Mishnah and the Talmud. Orthodox Judaism thus holds that the halakha represents the "will of God", either directly, or as closely to directly as possible. The laws are from the word of God in the Torah, using a set of rules also revealed by God to Moses on Mount Sinai, and have been derived with the utmost accuracy and care, and thus the Oral Law is considered to be no less the word of God. If some of the details of Jewish law may have been lost over the millennia, they were reconstructed in accordance with internally consistent rules; see The 13 rules by which Jewish law was derived.
In this world view, the Mishnaic and Talmudic rabbis are closer to the Divine revelation; by corollary, one must be extremely conservative in changing or adapting Jewish law. Furthermore, Orthodox Judaism holds that, given Jewish law's Divine origin, no underlying principle may be compromised in accounting for changing political, social or economic conditions; in this sense, "creativity" and development in Jewish law is held to have been limited. Orthodox Jews will also study the Talmud for its own sake; this is considered to be the greatest mitzvah of all; see Torah study.
Haredi and Modern Orthodox Judaism vary somewhat in their view of the validity of Halakhic reconsideration. It is held virtually as a principle of belief among many Haredi Jews that halakhah never changes. Haredi Judaism thus views higher criticism of the Talmud as inappropriate, and almost certainly heretical. At the same time, many within Modern Orthodox Judaism do not have a problem with historical scholarship in this area. See the entry on historical analysis of the Talmud.
Modern Orthodox Judaism is also somewhat more willing to consider revisiting questions of Jewish law through Talmudic arguments. Although in practice such instances are rare, they do exist. Notable examples include acceptance of rules permitting farming during the Shmita year and permitting the advanced religious education of women.
Orthodox movements, organizations and groups
The Union of Orthodox Jewish Congregations of America, known as the Orthodox Union, or "OU", and the Rabbinical Council of America, "RCA" are organizations that represent Modern Orthodox Judaism, a large segment of Orthodoxy in the United States and Canada. These groups should not be confused with the similarly named Union of Orthodox Rabbis (described below).
The National Council of Young Israel, and the Council of Young Israel Rabbis are smaller groups that were founded as Modern Orthodox organizations, are Zionistic, and are in the right wing of Modern Orthodox Judaism. Young Israel strongly supports and allies itself with the settlement movement in Israel. While the lay membership of synagogues affiliated with the NCYI are almost exclusively Modern Orthodox in orientation, the rabbinical leadership of the synagogues ranges from Modern Orthodox to Haredi.
The Chief Rabbinate of Israel was founded with the intention of representing all of Judaism within the State of Israel, and has two chief rabbis: One is Ashkenazic (of the East European and Russian Jewish tradition) and one is Sephardic (of the Mediterranean, North African, Central Asian, Middle-Eastern and of Caucasus Jewish tradition.) The rabbinate has never been accepted by most Israeli Haredi groups. Since the 1960s the Chief rabbinate of Israel has moved somewhat closer to the positions of Haredi Judaism.
Mizrachi, and political parties such as Mafdal and National Union (Israel) all represent certain sectors within the Religious Zionist movement, both in diaspora and Israel. Gush Emunim, Meimad, Tzohar, Hazit and other movements represent over competing divisions within the sector. They firmly believe in the 'Land Of Israel for the People of Israel according to the principles Torah of Israel.', although Meimad are pragmatic about such programme. Gush Emunim are the settlement wing of National Union (Israel) and support widespread kiruv as well, through such institutions as Machon Meir, Merkaz HaRav and Rabbi Shlomo Aviner. Another sector includes the Hardal faction, which tends to be unallied to the Government and quite centristic.
Chabad Lubavitch is a branch of Hasidic Judaism widely known for its emphasis on outreach and education. The organization has been in existence for 200 years, and especially after the Second World War, it began sending out emissaries (shluchim) who have as a mission the bringing back of disaffected Jews to a level of observance consistent with authentic and proper norms (ie, Orthodox Judaism). They are major players in what is known as the Baal Teshuva movement. Their mandate is to make nonobservant Jews more Jewishly aware.
Agudath Israel of America is a large and influential Haredi group in America. Its roots go back to the establishment of the original founding of the Agudath Israel movement in 1912 in Katowitz, Prussia (now KatowicePoland). The American Agudath Israel was founded in 1939. There is an Agudat Israel (Hasidic) in Israel, and also Degel HaTorah (non-Hasidic "Lithuanian"), as well as an Agudath Israel of Europe. These groups are loosely affiliated through the World Agudath Israel, which from time to time holds a major gathering in Israel called a knessia. Agudah unites many rabbinic leaders from the Hasidic Judaism wing with those of the non-Hasidic "yeshiva" world. It is generally non-nationalistic.
In Israel it shares a similar agenda with the Sephardic Shas political party, although Shas is more bipartisan when it comes to its own issues and non-nationalistic-based with a huge emphasis on Sephardi Judaism and Mizrahi Judaism. Shas has its own positions and plays a more prominent role in the government of the State, usually having something to say about almost every Jewish issue. It is usually in fierce contention with Agudat Yisrael in Israel.
The Agudath HaRabbonim, also known as the Union of Orthodox Rabbis of the United States and Canada, is a small Haredi-leaning organization founded in 1902. It should not be confused with "The Union of Orthodox Jewish Congregations of America" (see above) which is a separate organization. While at one time influential within Orthodox Judaism, the Agudath HaRabbonim in the last several decades has progressively moved further to the right; its membership has been dropping and it has been relatively inactive. Some of its members are rabbis from Chabad Lubavitch; some are also members of the RCA (see above). It is currently most famous for its 1997 declaration (citing Israeli Chief Rabbi Yitzhak HaLevi Herzog, Lubavitcher Rebbe Menachem Mendel Schneerson, and Modern Orthodox Rabbi Joseph Soloveitchik) that the Conservative and Reform movements are "not Judaism at all."
The Igud HaRabbonim, the Rabbinical Alliance of America, is a small Haredi organization. Founded in 1944, it claims over 650 rabbis; recent estimates indicate that less than 100 of its members worldwide actually work as rabbis.
The Central Rabbinical Congress of the United States and Canada (CRC) was established in 1952. It is an anti-Zionist, Haredi organization, consisting mainly of the Satmar Hasidic group, which has about 100,000 adherents (an unknown number of which are rabbis), and like-minded Haredi groups.
During the past years, the left-wing Modern Orthodox advocacy group, Edah, consisting of American Modern Orthodox rabbis. Most of its membership came from synagogues affiliated with the Union of Orthodox Congregations and RCA (above). Their motto was, "The courage to be Modern and Orthodox". Edah ceased functioning in 2007 and merged some of its programs into the left-wing Yeshivat Chovevei Torah.
The Bais Yaakov movement, begun in 1917, introduced the concept of formal Judaic schooling for Orthodox women.
Orthodox Jewry in Israel
The Orthodox community in Israel, approximately 2.5-3.5 million people plus , represents an important economic niche, as well the majority of Israelis. Because the community is an obedient one and members obey their rabbis, it wields significant power in the marketplace and politics.
See also
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