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Haredi Judaism

Haredi Judaism (Hebrew: יהדות חֲרֵדִית, romanizedYahadut Ḥaredit, IPA: [ħaʁeˈdi]; plural Haredim) is a branch of Orthodox Judaism that is characterized by its strict interpretation of religious sources and its accepted halakha (Jewish law) and traditions, in opposition to more accommodating or modern values and practices. Its members are usually referred to as ultra-Orthodox in English; however, the term "ultra-Orthodox" is considered pejorative by many of its adherents, who prefer terms like strictly Orthodox or Haredi. Haredi Jews regard themselves as the most religiously authentic group of Jews,[1] although other movements of Judaism disagree.[2]

Some scholars have suggested that Haredi Judaism is a reaction to societal changes, including political emancipation, the Haskalah movement derived from the Enlightenment, acculturation, secularization, religious reform in all its forms from mild to extreme, and the rise of the Jewish national movement. In contrast to Modern Orthodox Judaism, followers of Haredi Judaism segregate themselves from other parts of society to an extent. However, many Haredi communities encourage their young people to get a professional degree or establish a business. Furthermore, some Haredi groups, like Chabad-Lubavitch, encourage outreach to less observant and unaffiliated Jews and hilonim (secular Israeli Jews). Thus, professional and social relationships often form between Haredi and non-Haredi Jews, as well as between Haredi Jews and non-Jews.


Haredi communities are found primarily in Israel (17% of Israeli Jews), North America (12% of American Jews), and Western Europe (most notably Antwerp and Stamford Hill in London). Their estimated global population numbers 2.1 million as of 2020, and, due to a virtual absence of interfaith marriage and a high birth rate, the Haredi population is growing rapidly. For example, 61% of all Jewish children living in the eight-county New York City metropolitan area are Orthodox, with Haredim making up 49% as of 2011.[3] Their numbers have been further boosted since the 1970s by secular Jews adopting a Haredi lifestyle as part of the baal teshuva movement; however, this has been somewhat offset by those leaving.

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The Haredim can work in those 2–3 years of their lives in which they do not serve in the IDF, while most soldiers at the IDF are usually paid anywhere between $80–250 a month, in addition to clothing and lodging. All the while, Haredi yeshiva students receive significant monthly funds and payments for their religious studies.[160]

[159]

The Haredim, if they so choose, can study at that time.[162]

[161]

In 1988, it was estimated that there were between 40,000 and 57,000 Haredim in the neighborhood of Brooklyn, New York, Hasidim most belonging to Satmar.[223]

Williamsburg

The Jewish population in the neighborhood of Brooklyn, estimated at 70,000 in 1983, is also mostly Haredi, and also mostly Hasidic.[201] The Bobov Hasidim are the largest single bloc that mainly live in Borough Park.[224]

Borough Park

is the home base of the worldwide Chabad-Lubavitch movement, with its network of shluchim ("emissaries") heading Chabad houses throughout the Jewish world.[225][226]

Crown Heights

The -Midwood,[227] Kensington,[228] Marine Park[229] neighborhoods have tens of thousands of Haredi Jews. They are also the centers for the major non-Hasidic Haredi yeshivas such as Yeshiva Torah Vodaas, Yeshiva Rabbi Chaim Berlin, Mir Yeshiva, as well as a string of similar smaller yeshivas. The Torah Vodaas and Chaim Berlin yeshivas[230] allow some students to attend college and university, presently at Touro College, and previously at Brooklyn College.[230]

Flatbush

(including Agudath Israel of America)

World Agudath Israel

(representing anti-Zionist Haredi groups in and around Jerusalem, including Satmar, Dushinsky, Toldos Aharon, Toldos Avrohom Yitzchok, Mishkenos HoRoim, Spinka, Brisk, and a section of other Litvish Haredim)

Edah HaChareidis

Jewish religious movements

Relationships between Jewish religious movements

Schisms among the Jews#Hasidim and Mitnagdim

Who is a Jew?

Batnitzky, Leora (2011). How Judaism Became a Religion: An Introduction to Modern Jewish Thought. . ISBN 9781400839711.

Princeton University Press

(2010). Theocratic Democracy: The Social Construction of Religious and Secular Extremism. Oxford University Press. ISBN 9780199813230.

Ben-Yehuda, Nachman

Brown, Mick (February 25, 2011). . The Daily Telegraph. Retrieved August 2, 2013.

"Inside the private world of London's ultra-Orthodox Jews"

(2012). The Handbook of Deviant Behavior. Routledge International Handbooks. CRC Press. ISBN 978-1134015573.

Bryant, Clifton D. D.

Chavkin, Sasha; Nathan-Kazis, Josh (November 4, 2011). . New York World and the Jewish Daily Forward. Retrieved August 2, 2013.

"Outside New York City, Sexes Separated on State-Funded Bus"

Cohen, Asher; Susser, Bernard (2000). . JHU Press. ISBN 978-0801863455.

Israel and the Politics of Jewish Identity: The Secular-Religious Impasse

Cohen, Yoel (2012). "Mikva News". God, Jews and the Media: Religion and Israel's Media. Routledge Jewish Studies Series. . pp. 77–95. ISBN 978-1136338588.

Routledge

Dashefsky, Arnold; Sheskin, Ira M. (2012). American Jewish Year Book 2012. Springer.  9789400752047.

ISBN

Ettinger, Yair (April 21, 2011a). . Haaretz. Retrieved August 2, 2013.

"Four surveys yield different totals for Haredi population"

Ettinger, Yair (September 23, 2011b). . Haaretz. Retrieved August 7, 2013.

"Israel's Dead Sea to get its first gender-divided beach"

Graham, David; Vulkan, Daniel (June 2008). (PDF). Board of Deputies. Archived from the original (PDF) on October 23, 2013. Retrieved August 9, 2013.

"Population Trends among Britain's Strictly Orthodox Jews"

Graham, David; Vulkan, Daniel (May 2010). (PDF). Institute for Jewish Policy Research & Board of Deputies. Archived from the original (PDF) on July 18, 2011. Retrieved August 9, 2013.

"Synagogue Membership in the United Kingdom in 2010"

Deutsch, Nathaniel (2009). "The Forbidden Fork, the Cell Phone Holocaust, and Other Haredi Encounters with Technology". Contemporary Jewry. 29 (1): 3–19. :10.1007/s12397-008-9002-7. S2CID 143875551.

doi

Harris, Ian Charles (1992). . Longman Current Affairs. ISBN 978-0-582-08695-1.

Contemporary Religions: A World Guide

Haughney, Christine (October 19, 2011). . New York Times. Retrieved August 2, 2013.

"At Front of Brooklyn Bus, a Clash of Religious and Women's Rights"

Heller, Moshe (August 6, 2012). . Yedioth Ahronoth. Retrieved August 6, 2013.

"Beit Shemesh: Signs excluding women still up"

(2002). "Haredim and the Public Square". In Mittleman, Alan L.; Licht, Robert A.; Sarna, Jonathan D. (eds.). Jewish Polity and American Civil Society: Communal Agencies and Religious Movements in the American Public Sphere. Rowman & Littlefield. ISBN 978-0742521223.

Heilman, Samuel C.

Hirshman, Yechezkel (2007). One Above and Seven Below: A Consumer's Guide to Orthodox Judaism from the Perspective of the Chareidim. MAZO PUBLISHERS.  9789657344385.

ISBN

Hoffman, Seymour (2011). "Two Are Better Than One": Case Studies of Brief Effective Therapy. Mondial.  9781595691965.

ISBN

(1993). Piety and Power: The World of Jewish Fundamentalism. Secker & Warburg. ISBN 9780436241567.

Landau, David

(June 24, 2010). "Alderman should face facts". The Jewish Chronicle. Archived from the original on September 22, 2020. Retrieved August 9, 2013.

Pinter, Abraham

Rosenberg, Oz (October 16, 2011). . Haaretz. Retrieved August 7, 2013.

"Israel High Court upholds ban on Sukkot gender segregation in Jerusalem"

Sharkansky, Ira (1996). "Religion and Public Policy". Rituals of Conflict: Religion, Politics, and Public Policy in Israel. Lynne Rienner.  9781555876784.

ISBN

Sharon, Jeremy (April 10, 2012). . Jerusalem Post. Retrieved August 7, 2013.

"'Mea She'arim not enforcing gender separation'"

Silberstein, Laurence J. (1993). "Religion, Ideology, and Modernity". In Silberstein, Laurence J. (ed.). . NYU Press. ISBN 978-0-8147-7967-5.

Jewish Fundamentalism in Comparative Perspective

Sorotzkin, David (February 17, 2022). . Religions. 13 (2): 175. doi:10.3390/rel13020175.

"The Formation of Haredism - Perspectives on Religion, Social Disciplining and Secularization in Modern Judaism"

Stadler, Nurit (2009). . NYU Press. p. 4. ISBN 9780814740491.

Yeshiva Fundamentalism: Piety, Gender, and Resistance in the Ultra-Orthodox World

(2001). "Replaying the Rape of Dinah: Women's Bodies in Israeli Cultural Discourse". In Frankel, Jonathan (ed.). Jews and Gender: The Challenge to Hierarchy. Oxford University Press. ISBN 978-0195349771.

Starr Sered, Susan

Tehranian, Majid (1997) [1993]. . In Marty R., Martin E.; Appleby, Scott (eds.). Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education. The Fundamentalism Project, 2. University of Chicago Press. ISBN 9780226508818.

"Fundamentalist impact on Education and the Media"

Tessler, Yitzhak (March 28, 2013). . Yedioth Ahronoth. Retrieved August 7, 2013.

"Haredi weekly censors female Holocaust victims"

Weintraub, Aviva (2002). "Poultry in Motion: The Jewish Atonement Ritual of Kapores". In Abramovitch, Ilana; Galvin, Seán (eds.). Jews of Brooklyn. Brandeis series in American Jewish history, culture, and life. UPNE.  9781584650034.

ISBN

Wise, Yaakov (July 23, 2007). . University of Manchester. Archived from the original on October 17, 2013. Retrieved August 9, 2013.

"Majority of Jews will be Ultra-Orthodox by 2050"

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"Is this the last generation of British Jews?"

Zeveloff, Naomi (October 28, 2011). . The Jewish Daily Forward. Retrieved August 2, 2013.

"Sex-Segregation Spreads Among Orthodox: Buses, Public Sidewalks and Streets Split Between Men and Women"

Haredi and technology

Hasidic and Haredi Jewish population growth

Map of the main Haredi Communities in Jerusalem

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