Rabbi Moshe Feinstein, a leading Rabbinical authority for Orthodox Jewry for a quarter of the twentieth century.

Part of a series on
Jews and Judaism
Etymology Who is a Jew? Jewish peoplehood Jewish identity
Religion God in Judaism Names Principles of faith Mitzvot 613 Halakha Shabbat Holidays Prayer Tzedakah Land of Israel Brit Bar and Bat Mitzvah Marriage Bereavement Philosophy Ethics Kabbalah Customs Synagogue Rabbi
Texts Tanakh Torah Nevi'im Ketuvim Targum Talmud Mishnah Gemara Rabbinic Midrash Tosefta Mishneh Torah Tur Shulchan Aruch Zohar
Communities Ashkenazi Sephardi Mizrahi Bukharan Kurdish Mountain Romaniotes Related groups: Lemba Khazars Karaim Krymchaks Samaritans Crypto-Jews Mosaic Arabs
Population Land of Israel Israeli Jews Palestinian Jews Europe Russia Poland Germany Netherlands Austria Hungary Romania United Kingdom France Portugal Spain Italy Greece Bulgaria Asia Iraq Yemen Syria Lebanon Iran Turkey Georgia India Pakistan China Africa Morocco Algeria Tunisia Libya Egypt Ethiopia South Africa North America United States Canada Latin America Argentina Brazil Mexico Oceania Australia New Zealand Judaism by country Lists of Jews Rabbis Historical population comparisons
Denominations Alternative Conservative Humanistic Karaite Liberal Orthodox Haymanot Reconstructionist Reform Renewal Traditional
Culture Minyan Wedding Niddah Pidyon haben Music Cuisine Hiloni Shidduch Zeved habat Conversion to Judaism
Languages Hebrew Biblical Yiddish Juhuri Judæo-Iranian Ladino Judeo-Aramaic Judeo-Arabic
History Timeline Leaders Ancient Kingdom of Judah Temple in Jerusalem Babylonian captivity Yehud Medinata Jerusalem in Judaism Timeline Hasmonean dynasty Sanhedrin Schisms Pharisees Jewish–Roman wars Christianity and Judaism Islamic–Jewish relations Diaspora Middle Ages Sabbateans Hasidism Haskalah Emancipation The Holocaust Aliyah Israel history Arab–Israeli conflict Land of Israel Baal teshuva Persecution Antisemitism history
Politics Zionism Labor Revisionist Religious Green General Bundism World Agudath Israel Feminism Politics of Israel Left Right
Category Portal WikiProject
v t e

Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism but can actually include a wide range of beliefs.

Approximately 13 percent of American Jews^[1] and 25 percent of Israeli Jews are Orthodox. Among American synagogue members, 27 percent attend Orthodox synagogues.^[2]

History[link]

Orthodoxy is not a single movement or school of thought. There is no single rabbinic body to which all rabbis are expected to belong, or any one organization representing member congregations. In the United States, there are numerous Orthodox congregational organizations, such as Agudath Israel, the Orthodox Union, and the National Council of Young Israel; none of which can claim to represent a majority of all Orthodox congregations.

The exact forms of Judaism during the times of Moses or during the eras of the Mishnah and Talmud cannot be known today, but Orthodox Jews believe that contemporary Orthodox Judaism maintains the same basic philosophy and legal framework that existed throughout Jewish history, whereas the other denominations depart from it. Orthodox Judaism, as it exists today, is an outgrowth that extends from the time of Moses, to the time of the Mishnah and Talmud, through the development of oral law and rabbinic literature, until the present time.

In response to The Age of Enlightenment, Jewish Emancipation, and Haskalah, elements within German Jewry sought to reform Jewish belief and practice in the early 19th century. They sought to modernize education in light of contemporary scholarship, they denied absolute divine authorship of the Torah, declaring that 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 for Jews in wider society. (see Reform Judaism).

Rabbi S.R. Hirsch

In reaction to the emergence of Reform Judaism, a group of traditionalist German Jews emerged who supported some of the values of the Haskalah^[3] but who wanted to defend a conservative, traditional interpretation of Jewish law and tradition. This group was led by Rabbi Samson Raphael Hirsch. Rabbi Samson Raphael Hirsch commented in 1854 that

It was not the 'Orthodox' Jews who introduced the word 'orthodoxy' into Jewish discussion. It was the modern 'progressive' Jews who first applied this name to 'old', 'backward' Jews as a derogatory term. This name was at first resented by 'old' Jews. And rightly so. 'Orthodox' Judaism does not know any varieties of Judaism. It conceives Judaism as one and indivisible. It does not know a Mosaic, prophetic and rabbinic Judaism, nor Orthodox and Liberal Judaism. It only knows Judaism and non-Judaism. It does not know Orthodox and Liberal Jews. It does indeed know conscientious and indifferent Jews, good Jews, bad Jews or baptised Jews; all, nevertheless, Jews with a mission which they cannot cast off. They are only distinguished accordingly as they fulfil or reject their mission. (Samson Raphael Hirsch, Religion Allied to Progress, in JMW. p. 198)^[4]

Hirsch held that Judaism demands an application of Torah thought to the entire realm of human experience—including the secular disciplines. His approach was termed the Torah im Derech Eretz approach, or "neo-Orthodoxy." 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 pattern of religious and secular involvement has been evident at many times in Jewish history. Scholars^[who?] believe it was characteristic of the Jews in Babylon during the Amoraic and Geonic periods, and likewise in early medieval Spain, shown by their engagement with both Muslim and Christian society. It appeared as the traditional response to cultural and scientific innovation.

Some scholars believe that Modern Orthodoxy arose from the religious and social realities of Western European Jewry. While most Jews consider Modern Orthodoxy traditional today, some^[who?] within the Orthodox community groups to its right consider it of questionable validity. The neo-Orthodox movement holds that Hirsch's views are not accurately followed by 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 segment of the Orthodox population (notably as represented by the World Agudath Israel movement formally established in 1912) disagreed with Modern Orthodoxy and took a stricter approach. Such rabbis viewed innovations and modifications within Jewish law and customs with extreme care and caution. Some observers and scholars 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.^[5] New Jersey attorney Stephen E. Schwartz, Esq., convinced the Star-Ledger to become the first mainstream newspaper to drop the term.^[5] Several local Jewish papers, including Jewish Week in New York and Jewish Exponent in Philadelphia have also dropped use of the term. According to Rabbi Shammai Engelmayer, spiritual leader of Temple Israel Community Center in Cliffside Park and former executive editor of 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.”^[5]

The various approaches have proved resilient.^{[citation needed]} Some scholars estimate more Jewish men are studying in yeshivot (Talmudical schools) and Kollelim (post-graduate Talmudical colleges for married (male) students) than at any other time in history.^{[citation needed]} In 1915 Yeshiva College (later Yeshiva University) and its Rabbi Isaac Elchanan Theological Seminary was established in New York, New York for training in an Orthodox milieu. A school branch was established in Los Angeles, California. A number of other influential Orthodox seminaries, mostly Haredi, were established throughout the country, most notably in 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.

Diversity within Orthodox Judaism[link]

Orthodox Judaism's central belief is that Torah, including the Oral Law, was given directly from God to Moses and applies in all times and places. Haredi Judaism asserts that it may no longer be changed in any fashion. As a result, all Jews are required to live in accordance with the Commandments and Jewish law.

Since there is no one 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 hashqafoth (Sing. hashkafa Hebrew: השקפה‎ – world view, Weltanschauung) 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
• based on varying interpretations of the Three Oaths, whether Zionism is part of Judaism or opposed to it, and defining the role of the modern State of Israel in Judaism
• their spiritual approach to Torah such as the relative roles of mainstream Talmudic study and mysticism or ethics
• the validity of secular knowledge including critical Jewish scholarship of Rabbinic literature and modern philosophical ideas
• whether the Talmudic obligation to learn and practice a trade/profession applies in our times
• the centrality of yeshivas as the place for personal Torah study
• the validity of authoritative spiritual guidance 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[link]

The above differences are realised in the various subgroups of Orthodoxy, which maintain significant social differences, and slight differences in understanding Halakha. These groups, broadly, comprise Modern Orthodox Judaism and Haredi Judaism, with 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.^[6] Modern Orthodoxy, additionally, assigns a central role to the "People of Israel".^[7] 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, Zionist in orientation. It also practices involvement with non-orthodox Jews that extends 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. Haredi Orthodoxy's differences with Modern Orthodoxy usually lie in interpretation of the nature of traditional halakhic concepts and in acceptable application of these concepts. Thus, engaging in the commercial world is a legitimate means to achieving a livelihood, but individuals should participate in modern society as little as possible. 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. Academic interest is instead to be directed toward the religious education found in the yeshiva. Both boys and girls attend school and may 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 Orthodox men (including many Modern Orthodox), even those not in Kollel, will study Torah daily.

• Hasidic Judaism overlaps significantly with Haredi Judaism in its engagement with the secular and commercial world, and as regards social issues. It differs, however, in its origins and, relatedly, in its focus. The movement originated in Eastern Europe (what is now Belarus and Ukraine) in the 18th century. Founded by Israel ben Eliezer, known as the Baal Shem Tov (1698–1760), it originated in an age of persecution of the Jewish people, when a schism existed between scholarly and common European Jews. In addition to bridging this class gap, Hasidic teachings sought to reintroduce joy in the performance of the commandments and in prayer through the popularisation of Jewish mysticism (this joy had been suppressed in the intense intellectual study of the Talmud). The Ba'al Shem Tov sought to combine rigorous scholarship with more emotional mitzvah observance. In a practical sense, what distinguishes Hasidic Judaism from other forms of Haredi Judaism is the close-knit organization of Hasidic communities centered around a Rebbe (sometimes translated as "Grand Rabbi"), and various customs and modes of dress particular to each community. In some cases there are religious ideological distinctions between Hasidic groups, as well.

In practice[link]

The Babylonian Talmud

For guidance in practical application of Jewish law, the majority of Orthodox Jews appeal 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 developed 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 development of differences among regions in their practices (see minhag).

• Mizrahi and Sephardic Orthodox Jews base their practice on the Shulchan Aruch. The recent works of Halakha, Kaf HaChaim, Ben Ish Chai and Yalkut Yosef are considered 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 post-World War II period, the Mishnah Berurah has become authoritative. Ashkenazi Jews may choose to follow the Mishna Brurah instead of a particular detail of Jewish law as presented in the Shulchan Aruch.
• Chabad Lubavitch Hasidim and many other Hasidic sects 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, the compendium by Maimonides of halakha, written several centuries before the Shulchan Aruch. The Talmidei haRambam also keep Jewish law as codified in the Mishneh Torah.
• A 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.

Orthodox Judaism emphasizes practicing 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 by keeping most of their skin covered. Additionally, most married women will cover their hair, most commonly in the form of a scarf, also in the form of hats, bandannas, or, sometimes, wigs. Orthodox men traditionally wear a skullcap known as a kipa and often fringes called "tzitzit". Ashkenazi Haredi men often grow beards, wear black hats and suits, indoors and outdoors.

Beliefs[link]

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, 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 interpreting 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 was understood by their authorities at the haskalah, believing that it had never changed. Modern Orthodox authorities are more willing to assume that under scrupulous examination, 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,^[8] where Moses is miraculously 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 self-proclaimed Modern Orthodox Jews do not have a problem with historical scholarship in this area. See the entry on historical analysis of the Talmud.

Some Modern Orthodox Jews are 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[link]

Beit midrash in The Belz World Center

• Agudath Israel of America is the largest and most influential Haredi organization in America. Its roots go back to the establishment of the original founding of the Agudath Israel movement in 1912 in Katowitz, Prussia (now Katowice, Poland). 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 and ambivalent towards the modern State of Israel.^[9]

• 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 ^[10] 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. The defunct^[11] 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 (i.e., Orthodox Judaism). They are major players in what is known as the Baal Teshuva movement. Their mandate is to make nonobservant Jews more observant. Certain beliefs regarding the status of their past leader, and several of their outreach tactics and theology make them controversial in other orthodox groups.

• In Israel although it shares a similar agenda with the Sephardic Shas political party, Shas is more bipartisan when it comes to its own issues and non-nationalistic-based with a huge emphasis on Sephardi 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 and Orthodox Rabbi Joseph Soloveitchik) that the Conservative and Reform movements are "not Judaism at all."

• The Central Rabbinical Congress of the United States and Canada (CRC) was established in 1952. It is an anti-Zionist, Haredi organization, closely aligned with the Satmar Hasidic group, which has about 100,000 adherents (an unknown number of which are rabbis), and like-minded Haredi groups.

• The Halachic Organ Donor Society was formed in 2001 with mission of trying to increase organ donation from Jews to the general public (including to non-Jews). To date (2011), it has so far saved more than 200 lives, it has enlisted more than 200 Orthodox rabbis to get organ donor cards, it has educated via its lecture series more than 25,000 Jews around the world.

• The left-wing Modern Orthodox advocacy group, Edah, formed from United States 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 operations in 2007 and merged some of its programs into the left-wing Yeshivat Chovevei Torah.

• The Beis Yaakov educational movement, begun in 1917, introduced the concept of formal Judaic schooling for Orthodox women.

See also[link]

References[link]

External links[link]

• Your Complete Guide to Brochos
• Origins of Orthodox Judaism
• The different Orthodox Jewish groups
• The State of Orthodox Judaism Today
• Orthodox Judaism in Israel
• Orthodox Jewish population growth and political changes
• Information on Orthodox Jewish culture

Alexander George Clare (born 14 September 1985 in Southwark, London, England) is a British singer-songwriter.^[1] His debut album, The Lateness of the Hour, was released in the UK on 11 July 2011 on Island Records^[2] and was produced by Mike Spencer and Major Lazer.^[3]

Clare adopted his current stage name, Alex Clare, in 2010, replacing Alexander G. Muertos, a pseudonym he first used whilst still at school.

Early life[link]

Clare was born in Southwark, London. He grew up listening to his father’s jazz records and was drawn to blues and soul (Donny Hathaway, Stevie Wonder), which eventually led to interests in drum and bass and UK garage. Though Clare took up the trumpet and drums as a youngster, he eventually placed an emphasis on guitar and songwriting, playing open mike nights with original material.^{[citation needed]}

Music career[link]

A demo earned him a deal with the Island label in the UK. His debut album, The Lateness of the Hour, produced by Mike Spencer and Major Lazer^[3] was released in July 2011. The first single from the album was "Up All Night", followed by "Too Close" and "Treading Water".

On 19 May 2011, Reggie Yates made Alex Clare's cover of Prince's "When Doves Cry" his Song of the Day.^[4] A day later, the Dutch radio station 3FM announced single "Too Close" to be the '3FM's Megahit of that week.^[5]

On 21 June 2011, Clare performed at the Queens' College, Cambridge May Ball.^[6] On 14 August 2011, Clare performed at the Summer Well festival in Buftea, Romania.

Following the disappointing performance of the album, Clare was dropped from his record contract with Universal Island in the UK.^[7]

In 2012, Clare's song "Too Close" was featured in an Internet Explorer 9 commercial.^[8] Following its use in the commercial, the song debuted at #68 on the US Billboard Hot 100^[9] Clare saw success on the German charts too, topping the charts at #1. On 16 May, Clare's song peaked at #4 on the UK Singles Chart.^[10]

Personal life[link]

Clare is a practicing Shomer Shabbat Jew, refusing to perform, travel or work on the Jewish Sabbath or religious Holidays. He lives in Golders Green, North London but often travels to Jerusalem when his work permits.

Before gaining critical success, Clare dated singer Amy Winehouse for a year. They met while he performed and worked at a bar she frequented, The Hawley Arms in Camden, North London.^[11]

Discography[link]

Studio albums[link]

Singles[link]

Music videos[link]

References[link]

External links[link]

• Official website

Joe Lieberman
United States Senator from Connecticut
Incumbent
Assumed office January 3, 1989 Serving with Richard Blumenthal
Preceded by	Lowell P. Weicker, Jr.
Chairman of the Senate Committee on Homeland Security and Governmental Affairs
Incumbent
Assumed office January 4, 2007
Preceded by	Susan Collins
In office June 6, 2001 – January 3, 2003
Preceded by	Fred Thompson
Succeeded by	Susan Collins
In office January 3, 2001 – January 20, 2001
Preceded by	Fred Thompson
Succeeded by	Fred Thompson
20th Connecticut Attorney General
In office January 5, 1983 – January 3, 1989
Governor	William A. O'Neill
Preceded by	Carl R. Ajello
Succeeded by	Clarine Nardi Riddle
Personal details
Born	Joseph Isadore Lieberman (1942-02-24) February 24, 1942 (age 70) Stamford, Connecticut
Nationality	American
Political party	Independent Democratic (2006–present)
Other political affiliations	Democratic (1989–2006)
Spouse(s)	1) Elizabeth Haas (div.) 2) Hadassah Lieberman
Children	4
Residence	New Haven, Connecticut
Alma mater	Yale University (A.B.) Yale Law School (LL.B.)
Profession	Politician, Lawyer
Religion	Modern Orthodox Judaism[1]
Signature
Website	lieberman.senate.gov

Joseph Isadore "Joe" Lieberman (born February 24, 1942) is the senior United States Senator from Connecticut. A former member of the Democratic Party, he was the party's nominee for Vice President in the 2000 election. Currently an independent, he remains closely affiliated with the party.

Born in Stamford, Connecticut, Lieberman is a graduate of Yale University and Yale Law School. He was elected as a "reform Democrat" in 1970 to the Connecticut Senate, where he served three terms as Majority Leader. After an unsuccessful bid for the U.S. House of Representatives in 1980, he served as state Attorney General from 1983 to 1989. Lieberman defeated moderate Republican Lowell Weicker in 1988 to win election to the United States Senate and was re-elected in 1994 and 2000. In the 2000 United States presidential election, Lieberman was the Democratic nominee for Vice President, running with presidential nominee Al Gore, becoming the first Jewish candidate on a major American political party presidential ticket.^[2] He was an unsuccessful candidate for the Democratic presidential nomination in the 2004 presidential election.

During his re-election bid in 2006, he lost the Democratic Party primary election but won re-election in the general election as a third party candidate under the party label "Connecticut for Lieberman". Lieberman himself is not a member of the Connecticut for Lieberman party; he is a registered Democrat.^[3]

Lieberman was officially listed in Senate records for the 110th and 111th Congresses as an "Independent Democrat"^[4] and sits as part of the Senate Democratic Caucus. But since his speech at the 2008 Republican National Convention in which he endorsed John McCain for president, Lieberman no longer attends Democratic Caucus leadership strategy meetings or policy lunches.^[5] On November 5, 2008, Lieberman met with Senate Majority Leader Harry Reid to discuss his future role with the Democratic Party. Ultimately, the Senate Democratic Caucus voted to allow Lieberman to keep chairmanship of the Senate Committee on Homeland Security and Governmental Affairs. Subsequently, Lieberman announced that he will continue to caucus with the Democrats.^[6]

As Senator he led the historic and ultimately successful effort to repeal the Don't Ask Don't Tell military policy that barred homosexuals from openly serving in the military, by introducing and championing the Don't Ask, Don't Tell Repeal Act of 2010.^[7] He is also known for championing and introducing the legislation that led to the creation of the Department of Homeland Security. Lieberman has scored many legislative successes and has been a leading advocate in efforts to fight against Global Warming, Bioterrorism, and Cyberterrorism; as well as successfully reforming and updating FEMA.^[8]

Lieberman announced in January 2011 that he will not seek re-election in 2012.^[9]

Early life[link]

Lieberman was born in Stamford, Connecticut, the son of Marcia (née Manger) and Henry Lieberman. His paternal grandparents emigrated from Poland and his maternal grandparents were from Austria.^[10] He received an A.B. in both political science and economics from Yale University in 1964 and was the first member of his family to graduate from college. At Yale he was editor of the Yale Daily News and a member of the Elihu Club. He later attended Yale Law School, receiving his law degree in 1967. After graduation from law school, Lieberman worked as a lawyer for the New Haven-based law firm Wiggin & Dana LLP.

A spokesperson told The Hartford Courant in 1994 that Lieberman received an educational deferment from the Vietnam War draft when he was an undergraduate and law student from 1960 to 1967. Upon graduating from law school at age 25, Lieberman qualified for a family deferment because he was already married and had one child, Matt.^[11]

Personal life[link]

Lieberman met his first wife, Betty Haas, at the congressional office of Senator Abraham Ribicoff (D-CT), where they worked as summer student interns. They married in 1965 while Joe Lieberman was in law school. They had two children – Matt and Rebecca. Betty, who is also Jewish, later worked as a psychiatric social worker. In 1981, the couple divorced. When asked about the divorce in an interview with New York Magazine, Lieberman said, "one of the differences we had was in levels of religious observance," adding, "I'm convinced if that was the only difference, we wouldn't have gotten divorced."^[12]

In 1982, he met his second wife, Hadassah Freilich Tucker, while he was running for Attorney General of Connecticut. Hadassah Lieberman is the child of a Holocaust survivor. According to Washington Jewish Week, Lieberman called her for a date because he thought it would be interesting to go out with someone named Hadassah. (Hadassah is the name of the Women's Zionist Organization of America).^[13] Since March 2005, Hadassah Lieberman has worked for Hill & Knowlton, a lobbying firm based in New York City, as a senior counselor in its health and pharmaceuticals practice. She has held senior positions at the Hospital of Saint Raphael in New Haven, the American Committee for Shaare Zedek Medical Center in Jerusalem, Association of Public-Safety Communications Officials-International (APCO), Pfizer, National Research Council, Hoffmann-La Roche, and Lehman Brothers.^[14]

Joe and Hadassah Lieberman have a daughter, Hani. Lieberman also has a stepson from Hadassah's previous marriage, Ethan Tucker. Matt Lieberman graduated from Yale University in 1989, and from Yale Law School in 1994. He is former Head of School of Greenfield Hebrew Academy in Atlanta, GA. Rebecca Lieberman graduated from Barnard College in 1991, and from the University of Pennsylvania Law School in 1997. She is married to Jacob Wisse. Ethan Tucker, son of Gordon Tucker, graduated from Harvard College in 1997 and received his rabbinic ordination from the Chief Rabbinate of Israel. Lieberman is also related to Disney Channel star Raviv Ullman of Phil of the Future.^[15]