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Haredi Judaism
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One of the most influential, if not the most influential, members of early Haredi Judaism was the Chasam Sofer, from Bratislava, Slovakia. In response to those who stated that Judaism could change or evolve, Rabbi Sofer applied the rule chadash asur min ha-Torah (חדש אסור מן התורה), "The 'new' is forbidden by the Torah," originally referring to new (winter) wheat that had not been sanctified through the wave offering culminating in the Counting of the Omer in the Temple in Jerusalem, now broadly understood to mean "innovation" in general. The Chasam Sofer held that any movement expressing the need to "modernize" Judaism, or expressing the dubiety of the verbal revelation of the Written and Oral Torah, were outside the pale of authentic Judaism. In his view the fundamental beliefs and tenets of Judaism should not, and could not, be altered. This became the defining idea behind the opponents of Reform and in some form, it has influenced the Orthodox response to other innovations. The traditionalists of Eastern Europe, who fought against the new movements emerging in the Jewish community, were the forebears of the contemporary Haredim.
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Traditional Orthodox or Haredi Judaism is a very conservative form of Judaism. It is sometimes called Ultra-Orthodox Judaism, but this term is widely considered to be offensive. Though there are a number of Haredi Jewish groups who, like Modern Orthodoxy, accept modernization (including followers of Torah im Derech Eretz and perhaps most notably Lubavitch Hassidism), the modern culture is seen as a means to worship God instead of an end unto itself. Many Orthodox Jews do not look at one's professed denomination alone as the principal way of evaluating religious level; instead they view Jews by how closely their beliefs and practices accord with Orthodox ones.
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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). 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.
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Hasidic men and women, as customary in Haredi Judaism, usually meet through matchmakers in a process called a shidduch, but marriages involve the mutual consent of the couple and of the parents. Expectations exist that a bride and groom should be about the same age. Marriage age ranges from 17-25, with 18-21 considered the norm. No custom encourages an older man marrying a young woman.
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Haredi Judaism is often translated as ultra-Orthodox Judaism, although Haredi Jews themselves object to this translation. Haredi Jews consider themselves to be the true Jews, and consider all the more liberal forms of Judaism to be unauthentic. Learn more about Haredim.
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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 halakha ("Jewish law") never changes. Haredi Judaism ... 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 Higher criticism of the Talmud. Modern Orthodox Judaism is also somewhat more willing to consider revisiting questions of Jewish law through Talmudic arguments.
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Haredi Judaism