Hasidism, sometimes Hasidic Judaism, is a Jewish religious group. It arose as a spiritual revival movement in contemporary Western Ukraine during the 18th century, spread throughout Eastern Europe. Today, most affiliates reside in the United States. Israel Ben Eliezer, the "Baal Shem Tov", is regarded as its founding father, his disciples developed and disseminated it. Present-day Hasidism is a sub-group within Ultra-Orthodox Judaism, is noted for its religious conservatism and social seclusion, its members adhere both to Orthodox Jewish practice – with the movement's own unique emphases – and the traditions of Eastern European Jews, so much so that many of the latter, including various special styles of dress and the use of the Yiddish language, are nowadays associated exclusively with Hasidism. Hasidic thought draws on Lurianic Kabbalah, and, to an extent, is a popularization of it. Teachings emphasize God's immanence in the universe, the need to cleave and be one with him at all times, the devotional aspect of religious practice, the spiritual dimension of corporeality and mundane acts.
Hasidim, the adherents of Hasidism, are organized in independent sects known as "courts" or dynasties, each headed by its own hereditary leader, a Rebbe. Reverence and submission to the Rebbe are key tenets, as he is considered a spiritual authority with whom the follower must bond to gain closeness to God; the various "courts" share basic convictions, but operate apart, possess unique traits and customs. Affiliation is retained in families for generations, being Hasidic is as much a sociological factor – entailing, as it does, birth into a specific community and allegiance to a dynasty of Rebbes – as it is a purely religious one. There are several "courts" with many thousands of member households each, hundreds of smaller ones; as of 2016, there were over 130,000 Hasidic households worldwide, about 5% of the global Jewish population. The terms hasid and hasidut, meaning "pietist" and "piety", have a long history in Judaism; the Talmud and other old sources refer to the "Pietists of Old" who would contemplate an entire hour in preparation for prayer.
The phrase denoted devoted individuals who not only observed the Law to its letter, but performed good deeds beyond it. Adam himself is honored with the title in tractate Eruvin 18b by Rabbi Meir: "Adam was a great hasid, having fasted for 130 years." The first to adopt the epithet collectively were the hasidim in Second Temple period Judea, known as Hasideans after the Greek rendering of their name, who served as the model for those mentioned in the Talmud. The title continued to be applied as an honorific for the exceptionally devout. In 12th-century Rhineland, or Ashkenaz in Jewish parlance, another prominent school of ascetics named themselves hasidim. In the 16th century, when Kabbalah spread, the title became associated with it. Jacob ben Hayyim Zemah wrote in his glossa on Isaac Luria's version of the Shulchan Aruch that, "One who wishes to tap the hidden wisdom, must conduct himself in the manner of the Pious." The movement founded by Israel Ben Eliezer in the 18th century adopted the term hasidim in the original connotation.
But when the sect grew and developed specific attributes, from the 1770s, the names acquired a new meaning. Its common adherents, belonging to groups each headed by a spiritual leader, were henceforth known as Hasidim; the transformation was slow: The movement was at first referred to as "New Hasidism" by outsiders to separate it from the old one, its enemies derisively mocked its members as Mithasdim, " pretend hasidim". Yet the young sect gained such a mass following that the old connotation was sidelined. In popular discourse, at least, Hasid came to denote someone who follows a religious teacher from the movement, it entered Modern Hebrew as such, meaning "adherent" or "disciple". One was not a hasid anymore, observed historian David Assaf, but a Hasid of someone or some dynasty in particular; this linguistic transformation paralleled that of the word tzaddik, "righteous", which the Hasidic leaders adopted for themselves – though they are known colloquially as Rebbes or by the honorific Admor.
Denoting an observant, moral person, in Hasidic literature tzaddik became synonymous with the hereditary master heading a sect of followers. The lengthy history of Hasidism, the numerous schools of thought therein, its use of the traditional medium of homiletic literature and sermons – comprising numerous references to earlier sources in the Pentateuch and exegesis as a means to grounding oneself in tradition – as the sole channel to convey its ideas, all made the isolation of a common doctrine challenging to researchers; as noted by Joseph Dan, "Every attempt to present such a body of ideas has failed". Motifs presented by scholars in the past as unique Hasidic contributions were revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are extant – these play, Dan added, "a prominent role in modern non-Hasidic and anti-Hasidic writings as well"; the difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah, determining what was novel and what a recapitulation baffled historians.
Some, like Louis Jacobs, regarded the early masters as innovators who introduced "much, new if only by emphasis".
Orthodox Presbyterian Church
The Orthodox Presbyterian Church is a confessional Presbyterian denomination located in the northern United States. It was founded by conservative members of the Presbyterian Church in the United States of America who objected to the Modernist theology during the 1930s, it has had an influence on evangelicalism far beyond its size. The Orthodox Presbyterian Church was founded in 1936 through the efforts of John Gresham Machen. Machen and others had founded Westminster Theological Seminary in 1929, in response to a re-organization of Princeton Theological Seminary. In 1933, concerned about liberal theology tolerated by Presbyterians on the mission field, formed the Independent Board for Presbyterian Foreign Missions; the next Presbyterian General Assembly reaffirmed that Independent Board was unconstitutional and gave the associated clergy an ultimatum to break their links. When Machen and seven other clergy refused, they were suspended from the Presbyterian ministry. On June 11, 1936, Machen and a group of conservative ministers and laymen met in Philadelphia to form the Presbyterian Church of America.
Machen was elected as the first moderator. The PCUSA filed suit against the fledgling denomination for its choice of name, in 1939, the denomination adopted its current name, the Orthodox Presbyterian Church. Machen died in January 1937; that year, a significant faction of the OPC, led by Carl McIntire, broke away to form the Bible Presbyterian Church, a denomination which, unlike the OPC, held to total abstinence from alcohol and premillennialism. The OPC system of doctrine is the Reformed faith called Calvinism. Calvin's doctrines continued to develop after his death, a particular evolution of them was set forth by a 17th-century assembly of British theologians in the Westminster Standards; the OPC holds to the Westminster Standards with the American revisions of 1788. The OPC provides the following summary of its doctrine: The Bible, having been inspired by God, is trustworthy and without error. Therefore, we are to obey its teachings; the Bible is the only source of special revelation for the church today.
The one true God is personal, yet beyond our comprehension. He is an invisible spirit self-sufficient and unbounded by space or time holy and just, loving and merciful. In the unity of the Godhead there are three "persons": the Father, the Son, the Holy Spirit. God created the heavens and the earth, all they contain, he governs them in accordance with his eternal will. God is sovereign—in complete control—yet this does not diminish human responsibility; because of the sin of the first man, all mankind is corrupt by nature, dead in sin, subject to the wrath of God. But God determined, by a covenant of grace, that sinners may receive forgiveness and eternal life through faith in Jesus Christ. Faith in Christ has always been the only way of salvation, in both Old Testament and New Testament times; the Son of God took upon himself a human nature in the womb of the virgin Mary, so that in her son Jesus the divine and human natures were united in one person. Jesus Christ lived a sinless life and died on a cross, bearing the sins of, receiving God's wrath for, all those who trust in him for salvation.
He rose from the ascended into heaven, where he sits as Lord and rules over his kingdom. He will return to judge the living and the dead, bringing his people into eternal life, consigning the wicked to eternal punishment; those whom God has predestined unto life are effectually drawn to Christ by the inner working of the Spirit as they hear the gospel. When they believe in Christ, God declares them righteous, pardoning their sins and accepting them as righteous, not because of any righteousness of their own, but by imputing Christ's merits to them, they are adopted as the children of God and indwelt by the Holy Spirit, who sanctifies them, enabling them to stop sinning and act righteously. They repent of their sins, produce good works as the fruit of their faith, persevere to the end in communion with Christ, with assurance of their salvation. Believers strive to keep God's moral law, summarized in the Ten Commandments, not to earn salvation, but because they love their Savior and want to obey him.
God is the Lord of the conscience, so that men are not required to believe or do anything contrary to, or in addition to, the Word of God in matters of faith or worship. Christ has established his church, particular churches, to gather and perfect his people, by means of the ministry of the Word, the sacraments of baptism and the Lord's Supper, the disciplining of members found delinquent in doctrine or life. Christians assemble on the Lord's Day to worship God by praying, hearing the Word of God read and preached, singing psalms and hymns, receiving the sacraments. OPC pastors and presbyteries teach a range of doctrines based on the historical view of the biblical creation accounts, from framework and analogical interpretations to young earth. At the 2013 General Assembly, the OPC reported 270 churches, 49 mission works, 30,555 members; the denomination had 30,759 members of. The OPC has 17 Presbyteries, the Central
Orthodox Judaism is a collective term for the traditionalist branches of contemporary Judaism. Theologically, it is chiefly defined by regarding the Torah, both Written and Oral, as revealed by God on Mount Sinai and faithfully transmitted since. Orthodox Judaism therefore advocates a strict observance of Jewish Law, or Halakha, to be interpreted and determined only according to traditional methods and in adherence to the continuum of received precedent through the ages, it regards the entire halakhic system as grounded in immutable revelation beyond external and historical influence. More than any theoretical issue, obeying the dietary, purity and other laws of Halakha is the hallmark of Orthodoxy. Other key doctrines include belief in a future resurrection of the dead, divine reward and punishment for the righteous and the sinners, the Election of Israel, an eventual restoration of the Temple in Jerusalem under the Messiah. Orthodox Judaism is not a centralized denomination. Relations between its different subgroups are sometimes strained, the exact limits of Orthodoxy are subject to intense debate.
It may be divided between Ultra-Orthodox or "Haredi", more conservative and reclusive, Modern Orthodox Judaism, open to outer society. Each of those is itself formed of independent streams, they are uniformly exclusionist, regarding Orthodoxy as the only authentic form of Judaism and rejecting all competing non-Orthodox philosophies as illegitimate. While adhering to traditional beliefs, the movement is a modern phenomenon, it arose as a result of the breakdown of the autonomous Jewish community since the 18th century, was much shaped by a conscious struggle against the pressures of secularization and rival alternatives. The observant and theologically aware Orthodox are a definite minority among all Jews, but there are numerous semi- and non-practicing persons who are affiliated or identifying with the movement. In total, Orthodox Judaism is the largest Jewish religious group, estimated to have over 2 million practicing adherents and at least an equal number of nominal members or self-identifying supporters.
The earliest known mentioning of the term "Orthodox Jews" was made in the Berlinische Monatsschrift in 1795. The word "Orthodox" was borrowed from the general German Enlightenment discourse, used not to denote a specific religious group, but rather those Jews who opposed Enlightenment. During the early and mid-19th century, with the advent of the progressive movements among German Jews and early Reform Judaism, the title "Orthodox" became the epithet of the traditionalists who espoused conservative positions on the issues raised by modernization, they themselves disliked the alien, name, preferring titles like "Torah-true", declared they used it only for the sake of convenience. The Orthodox leader Rabbi Samson Raphael Hirsch referred to "the conviction designated as Orthodox Judaism". By the 1920s, the term became common and accepted in Eastern Europe, remains as such. Orthodoxy perceives itself ideologically as the only authentic continuation of Judaism throughout the ages, as it was until the crisis of modernity.
Its progressive opponents shared this view, regarding it as a fossilized remnant of the past and lending credit to their own rivals' ideology. Thus, the term "Orthodox" is used generically to refer to traditional synagogues, prayer rites, so forth. However, academic research has taken a more nuanced approach, noting that the formation of Orthodox ideology and organizational frameworks was itself a product of modernity, it was brought about by the need to defend and buttress the concept of tradition, in a world where it was not self-evident anymore. When deep secularization and the dismantlement of communal structures uprooted the old order of Jewish life, traditionalist elements united to form groups which had a distinct self-understanding. This, all that it entailed, constituted a great change, for the Orthodox had to adapt to the new circumstances no less than anyone else. "Orthodoxization" was a contingent process, drawing from local circumstances and dependent on the extent of threat sensed by its proponents: a sharply-delineated Orthodox identity appeared in Central Europe, in Germany and Hungary, by the 1860s.
Among the Jews of the Muslim lands, similar processes on a large scale only occurred around the 1970s, after they immigrated to Israel. Orthodoxy is described as conservative, ossifying a once-dynamic tradition due to the fear of legitimizing change. While this was not true, its defining feature was not the forbidding of change and "freezing" Jewish heritage in its tracks, but rather the need to adapt to being but one segment of Judaism in a modern world inhospitable to traditional practice. Orthodoxy developed as a variegated "spectrum of reactions" – as termed by Benjamin Brown – involving in many cases much accommodation and leniency. Scholars nowadays since the mid-1980s, research Orthodox Judaism as a field in i
Sunni Islam is the largest denomination of Islam, followed by nearly 90% of the world's Muslims. Its name comes from the word sunnah; the differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions. According to Sunni traditions, Muhammad did not designate a successor and the Muslim community acted according to his sunnah in electing his father-in-law Abu Bakr as the first caliph; this contrasts with the Shia view, which holds that Muhammad announced at the event of Ghadir Khumm his son-in-law and cousin Ali ibn Abi Talib as his successor. Political tensions between Sunnis and Shias continued with varying intensity throughout Islamic history and they have been exacerbated in recent times by ethnic conflicts and the rise of Wahhabism; as of 2009, Sunni Muslims constituted 87–90% of the world's Muslim population. Sunni Islam is the world's largest religious denomination, followed by Catholicism.
Its adherents are referred to in Arabic as ahl as-sunnah wa ahl as-sunnah for short. In English, its doctrines and practices are sometimes called Sunnism, while adherents are known as Sunni Muslims, Sunnis and Ahlus Sunnah. Sunni Islam is sometimes referred to as "orthodox Islam". However, other scholars of Islam, such as John Burton believe that there is no such thing as "orthodox Islam"; the Quran, together with hadith and binding juristic consensus form the basis of all traditional jurisprudence within Sunni Islam. Sharia rulings are derived from these basic sources, in conjunction with analogical reasoning, consideration of public welfare and juristic discretion, using the principles of jurisprudence developed by the traditional legal schools. In matters of creed, the Sunni tradition upholds the six pillars of iman and comprises the Ash'ari and Maturidi schools of rationalistic theology as well as the textualist school known as traditionalist theology. Sunnī commonly referred to as Sunnīism, is a term derived from sunnah meaning "habit", "usual practice", "custom", "tradition".
The Muslim use of this term refers to living habits of the prophet Muhammad. In Arabic, this branch of Islam is referred to as ahl as-sunnah wa l-jamāʻah, "the people of the sunnah and the community", shortened to ahl as-sunnah. One common mistake is to assume that Sunni Islam represents a normative Islam that emerged during the period after Muhammad's death, that Sufism and Shi'ism developed out of Sunni Islam; this perception is due to the reliance on ideological sources that have been accepted as reliable historical works, because the vast majority of the population is Sunni. Both Sunnism and Shiaism are the end products of several centuries of competition between ideologies. Both sects used each other to further cement their own doctrines; the first four caliphs are known among Sunnis as the Rashidun or "Rightly-Guided Ones". Sunni recognition includes the aforementioned Abu Bakr as the first, Umar as the second, Uthman as the third, Ali as the fourth. Sunnis recognised different rulers as the caliph, though they did not include anyone in the list of the rightly guided ones or Rashidun after the murder of Ali, until the caliphate was constitutionally abolished in Turkey on 3 March 1924.
The seeds of metamorphosis of caliphate into kingship were sown, as the second caliph Umar had feared, as early as the regime of the third caliph Uthman, who appointed many of his kinsmen from his clan Banu Umayya, including Marwan and Walid bin Uqba on important government positions, becoming the main cause of turmoil resulting in his murder and the ensuing infighting during Ali's time and rebellion by Muawiya, another of Uthman's kinsman. This resulted in the establishment of firm dynastic rule of Banu Umayya after Husain, the younger son of Ali from Fatima, was killed at the Battle of Karbala; the rise to power of Banu Umayya, the Meccan tribe of elites who had vehemently opposed Muhammad under the leadership of Abu Sufyan, Muawiya's father, right up to the conquest of Mecca by Muhammad, as his successors with the accession of Uthman to caliphate, replaced the egalitarian society formed as a result of Muhammad's revolution to a society stratified between haves and have-nots as a result of nepotism, in the words of El-Hibri through "the use of religious charity revenues to subsidise family interests, which Uthman justified as "al-sila"."
Ali, during his rather brief regime after Uthman maintained austere life style and tried hard to bring back the egalitarian system and supremacy of law over the ruler idealised in Muhammad's message, but faced continued opposition, wars one after another by Aisha-Talhah-Zubair, by Muawiya and by the Kharjites. After he was murdered his followers elected Hasan ibn Ali his elder son from Fatima to succeed him. Hasan, shortly afterwards signed a treaty with Muawiaya relinquishing power in favour of the latter, with a condition inter alia, that one of the two who will outlive the other will be the caliph, that this caliph will not appoint a successor but will leave the matter of selection of the caliph to the public. Subsequently, Hasan was poisoned to death and Muawiya enjoyed unchallenged power. Not honouring his treaty with Hasan he however nominated his son Yazid to succeed him. Upon Muawiya's death, Yazid asked Husain the younger brother of Hasan, Ali's son and Muh
Orthodoxy is adherence to correct or accepted creeds in religion. In the Christian sense the term means "conforming to the Christian faith as represented in the creeds of the early Church." The first seven ecumenical councils were held between the years of 325 and 787 with the aim of formalizing accepted doctrines. In some English-speaking countries, Jews who adhere to all the traditions and commandments as legislated in the Talmud are called Orthodox Jews, although the term "orthodox" first described Christian beliefs; the historical Buddha was known to denounce mere attachment to scriptures or dogmatic principles, as it was mentioned in the Kalama Sutta. Moreover, the Theravada school of Buddhism follows strict adherence to the Pāli Canon and the commentaries such as the Visuddhimagga. Hence, the Theravada school came to be considered the most orthodox of all Buddhist schools, as it is known to be conservative within the discipline and practice of the Vinaya. In classical Christian usage, the term orthodox refers to the set of doctrines which were believed by the early Christians.
A series of ecumenical councils were held over a period of several centuries to try to formalize these doctrines. The most significant of these early decisions was that between the Homoousian doctrine of Athanasius and Eustathius and the Heteroousian doctrine of Arius and Eusebius; the Homoousian doctrine, which defined Jesus as both God and man with the canons of the 431 Council of Ephesus, won out in the Church and was referred to as orthodoxy in most Christian contexts, since this was the viewpoint of previous Christian Church Fathers and was reaffirmed at these councils.. Following the 1054 Great Schism, both the Western Church and Eastern Church continued to consider themselves uniquely orthodox and catholic. Augustine wrote in On True Religion: “Religion is to be sought... only among those who are called Catholic or orthodox Christians, that is, guardians of truth and followers of right.” Over time, the Western Church identified with the "Catholic" label, people of Western Europe associated the "Orthodox" label with the Eastern Church.
This was in note of the fact that both Catholic and Orthodox were in use as ecclesiastical adjectives as early as the 2nd and 4th centuries respectively. Much earlier, Oriental Orthodoxy had split from Chalcedonian Christianity after the Council of Chalcedon, because of several christological differences. Since Oriental Orthodox Churches are maintaining the orthodox designation as a symbol of their theological traditions. Orthodox Hinduism refers to the religious teachings and practices of Sanātanī, one of the traditionalist branches of Hinduism. Sunni Islam is sometimes referred to as "orthodox Islam"; as of 2009, Sunni Muslims constituted 87–90% of the world's Muslim population. However, other scholars of Islam, such as John Burton believe that there is no such thing as "orthodox Islam". Orthodox Judaism is a collective term for the traditionalist branches of Judaism, which seek to maintain the received Jewish beliefs and observances and which coalesced in opposition to the various challenges of modernity and secularization.
Theologically, it is chiefly defined by regarding the Torah, both Written and Oral, as revealed by God on biblical Mount Sinai and faithfully transmitted since. The movement advocates a strict observance of Jewish Law, or Halakha, to be interpreted only according to received methods due to its divine character. Orthodoxy considers Halakha as eternal and beyond historical influence, being applied differently to changing circumstances but unchangeable in itself. Orthodox Judaism is not a centralized denomination. Relations between its different subgroups are sometimes strained and the exact limits of Orthodoxy are subject to intense debate, it may be divided between Ultra-Orthodox or "Haredi", more conservative and reclusive, Modern Orthodox Judaism, open to outer society. Each of those is itself formed of independent streams, they are uniformly exclusionist, regarding Orthodoxy as the only authentic form of Judaism and rejecting all competing non-Orthodox interpretations as illegitimate. While adhering to traditional beliefs, the movement is a modern phenomenon.
It arose as a result of the breakdown of the autonomous Jewish community since the 18th Century and was much shaped by a conscious struggle against rival alternatives. Kemetic Orthodoxy is a Kemetic denomination, a reform reconstruction of Egyptian polytheism for modern followers, it claims to derive a spiritual lineage from the Ancient Egyptian religion. There are organizations of Slavic Native Faith which characterize the religion as Orthodoxy, by other terms. Orthodoxy is opposed to heresy. People who deviate from orthodoxy by professing a doctrine considered to be false are called heretics, while those who without professing heretical beliefs, break from the perceived main body of believers are called schismatics; the term employed sometimes depends on the aspect most in view: if one is addressing corporate unity, the emphasis may be on schism. A deviation lighter than heresy is called error, in the sense of not being grave enough to cause total estrangement, while yet affecting communion.
Sometimes error is used to cover both full heresies an
In combat sports such as boxing, an orthodox stance is one in which the boxer places his left foot farther in front of the right foot, thus having his weaker side closer to the opponent. As it favors the stronger, dominant side—often the right side, see laterality—the orthodox stance is the most common stance in boxing, it is used by right-handed boxers. Many boxing champions, such as Jack Johnson, Anthony Joshua, Marco Antonio Barrera, Evander Holyfield, Rocky Marciano, Ingmar Johansson, Roberto Durán, Floyd Mayweather Jr. Sugar Ray Robinson, Muhammad Ali, Amir Khan, Peter Buckley, Johnny Tapia, Joyce Gracie, Mike Tyson, Larry Holmes, Lennox Lewis, Joseph Parker, Vitali Klitschko, Wladimir Klitschko, Tyson Fury, fought in an orthodox stance; the corresponding designation for a left-handed boxer is southpaw and is a mirror image of the orthodox stance. A southpaw boxer jabs with his right hand; some famous boxers who use southpaw are Marvelous Marvin Hagler, Tyson Fury, Victor Ortiz, Sultan Ibragimov, Naseem Hamed, Joe Calzaghe, Manny Pacquiao, Lucian Bute.
Francisco Palacios, Andre Ward, Terence Crawford fight as orthodox, but switch to a southpaw stance to confuse their opponents. Hagler was the opposite fighting southpaw but able to switch to orthodox; some fighters who are left-handed fight in the orthodox stance with the advantage of a fast, hard jab and left hook, including Oscar De La Hoya, Miguel Angel Cotto, Gerry Cooney, Marco Antonio Barrera. Vasyl Lomachenko is a right-handed fighter who stands in the southpaw stance. Deciding between orthodox or southpaw, expertboxing.com, retrieved 2012-12-19 Southpaws, coxcorner.com, retrieved 2012-12-19 Boxing basics, learnhowtobox.com, retrieved 2013-01-11 Stands and on guard, myboxingcoach.com, retrieved 2012-12-20 What is southpaw in boxing, innovateus.net, retrieved 2012-12-20
Haredi Judaism is a broad spectrum of groups within Orthodox Judaism, all characterized by a rejection of modern secular culture. Its members are referred to as Orthodox or ultra-Orthodox in English, although the term "ultra-Orthodox" is considered pejorative by many of its adherents. Haredim regard themselves as the most religiously authentic group of Jews, although this claim is contested by other streams. Haredi Judaism is a reaction to societal changes, including emancipation, the Haskalah movement derived from the Enlightenment, secularization, religious reform in all its forms from mild to extreme, the rise of the Jewish national movements, etc. In contrast to Modern Orthodox Judaism, which hastened to embrace modernity, the approach of the Haredim was to maintain a steadfast adherence both to Jewish Law and custom by segregating themselves from modern society. However, there are many Haredi communities in which getting a professional degree or establishing a business is encouraged, contact exists between Haredi and non-Haredi Jews, as well as between Haredim and non-Jews.
Haredi communities are found in Israel, North America, Western Europe. Their estimated global population numbers 1.5–1.8 million, due to a virtual absence of interfaith marriage and a high birth rate, their numbers are growing rapidly. Their numbers have been boosted by a substantial number of secular Jews adopting a Haredi lifestyle as part of the Baal teshuva movement; the term most used by outsiders, including most American news organizations, is "ultra-Orthodox" Judaism. Hillel Halkin suggests the origins of the term may date to the 1950s, a period in which Haredi survivors of the Holocaust first began arriving in America. However, Isaac Leeser was described in 1916 as "ultra-Orthodox". Haredi is a Modern Hebrew adjective derived from the Biblical verb hared which appears in the Book of Isaiah and is translated as " trembles" at the word of God; the word connotes an awe-inspired fear and anxiety to perform the will of God, is used to describe staunchly Orthodox Jews and to distinguish them from other Orthodox Jews.
The word Haredi is used in the Jewish diaspora in place of the term "ultra-Orthodox", which many view as inaccurate or offensive, it being seen as a derogatory term suggesting extremism. Others, dispute the characterization of the term as pejorative. Ari L. Goldman, a professor at Columbia University, notes that the term serves a practical purpose to distinguish a specific part of the Orthodox community, is not meant as pejorative. Others, such as Samuel Heilman, criticized terms such as "ultra-Orthodox" and "traditional Orthodox", arguing that they misidentify Haredim as more authentically Orthodox than others, as opposed to adopting customs and practises that reflect their desire to separate from the outside world; the community has sometimes been characterized as "Traditional Orthodox", in contradistinction to the Modern Orthodox, the other major branch of Orthodox Judaism. Haredi Jews use other terms to refer to themselves. Common Yiddish words include Yidn or erlekhe Yidn, Ben Torah and heimish.
In Israel, Haredi Jews are sometimes called by the derogatory slang words dos, that mimics the traditional Ashkenazi Hebrew pronunciation of the Hebrew word datim, meaning religious, more "blacks", a reference to the black clothes they wear. According to its adherents, the forebears of the contemporary Haredim were the traditionalists of Eastern Europe who fought against modernization. Indeed, adherents see their beliefs as part of an unbroken tradition dating from the revelation at Sinai. However, most historians of Orthodoxy consider Haredi Judaism, in its modern incarnation, to date back no earlier than the start of the 20th century. For centuries, before Jewish emancipation, European Jews were forced to live in ghettos where Jewish culture and religious observance were preserved. Change began in the wake of the Age of Enlightenment when some European liberals sought to include the Jewish population in the emerging empires and nation states; the influence of the Haskalah movement was evidence.
Supporters of the Haskalah held that Judaism must change in keeping with the social changes around them. Other Jews insisted on strict adherence to halakha. In Germany, the opponents of Reform rallied to Samson Raphael Hirsch, who led a secession from German Jewish communal organizations to form a Orthodox movement with its own network of synagogues and schools, his approach was to apply them in defence of Orthodoxy. In the Polish–Lithuanian Commonwealth, Jews true to traditional values gathered under the banner of Agudas Shlumei Emunei Yisroel. Moses Sofer was opposed to any philosophical, social, or practical change to customary Orthodox practice. Thus, he did not allow any secular studies to be added to the curriculum of his Pressburg Yeshiva. Sofer's student Moshe Schick, together with Sofer's sons Shimon and Samuel Benjamin, took an active role in arguing agai