Editing Modern Orthodox Judaism (section)

===Haredi Judaism===
{{hatnote|See also under [[Torah Umadda#Centrist Orthodoxy|Centrist Orthodoxy]] and [[Divine providence in Judaism|Divine Providence]] for further elaboration of the differences discussed here.}}
Although there is some question as how precisely to define the distinction between Modern Orthodoxy and [[Haredi Judaism]], there is basic agreement that they may be distinguished on the basis of three major characteristics:<ref name="Waxman" />
# Modern Orthodoxy adopts a relatively inclusive stance toward society in general, and the larger Jewish community in particular.
# Modern Orthodoxy is, in comparison, accommodating, "if not welcoming", to [[modernity]], general scholarship, and [[science]].
# Modern Orthodoxy is almost uniformly receptive toward Israel and [[Zionism]], viewing the [[State of Israel]] (in addition to the [[Land of Israel]]) as having inherent religious significance.

A fourth difference suggested, relates to the acceptability of moderation within [[Halakha|Jewish law]]. Both Modern Orthodoxy and Ultra Orthodoxy regard ''Halakha'' as divine in origin, and as such, no position is assumed without justification in the [[Shulchan Aruch]] and in the [[Acharonim]]. The movements differ, however, in their approach to strictures (''[[Khumra (Judaism)|chumras]]'') and leniencies (''kulas'').
Modern Orthodoxy holds that strictures are not [[Norm (sociology)|normative]], rather, these are a matter of personal choice;<ref name="Diverse Orthodox Attitudes">Rabbi Saul Berman (edah.org): [http://www.edah.org/backend/coldfusion/search/diverse.cfm#Chumrah ''Diverse Orthodox Attitudes: Chumrah'']</ref> "severity and leniency are relevant only in circumstances of factual doubt, not in situations of debate or varied practice. In the latter situations, the conclusion should be based solely on the legal analysis." 
See {{slink|Torah Umadda|Moderation}}.
Note though, that in recent years, many Modern Orthodox Jews are described as "increasingly stringent in their adherence to Jewish law".<ref name="Kress">Michael Kress, [https://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today]</ref> 
As to the contention that Modern Orthodoxy's standards of observance of [[halakha]] are "relaxed", as opposed to moderate, see [[#Standards of observance|below]] under ''Criticism''.
In the Haredi view, on the other hand, "the most severe position ... is the most likely basis for unity and commonality of practice within Orthodox community, and is therefore to be preferred". Further, "such severity ... results in the greatest certainty that God's will is being performed".<ref name="Diverse Orthodox Attitudes" /><ref>See also, ''[[Mesillat Yesharim]]'' {{usurped|1=[https://web.archive.org/web/20100714155030/http://www.shechem.org/torah/mesyesh/14.htm Ch 14]}}</ref> ''Haredi'' Judaism thus tends to adopt ''chumras'' as a norm.

Related to this<ref>Friedman, M. (2004). Halachic rabbinic authority in the modern open society. Jewish Religious Leadership, Image, and Reality, 2, 757–770.</ref> is the acceptance of the concept of [[Da'as Torah]] - the extent to which Orthodox Jews should seek the input of rabbinic scholars not just on matters of Jewish law, but on all important life matters.
Most rabbinic leaders from [[Haredi]] communities view the concept as inextricably linked to the centuries of Jewish tradition. Within Modern Orthodox Judaism, many rabbis and scholars view the matter as a modern development that can be traced to changes in Jewish communal life in the nineteenth century.<ref>{{Cite book|last=Kaplan|first=Lawrence|url=http://www.balintlaw.com/DaasTorah.pdf|title=Rabbinic Authority and Personal Autonomy|date=1992|publisher=Jason Aronson|pages=1–60|chapter=Daas Torah: A modern conception of rabbinic authority|archive-url=https://web.archive.org/web/20110124204625/http://www.balintlaw.com/DaasTorah.pdf|archive-date=2011-01-24}}</ref><ref>{{Cite book|last=Lawrence|first=Kaplan|title=Between Authority and Autonomy in Jewish Tradition|date=1997|publisher=Hakibbutz Hameuhad|pages=105–145|language=Hebrew|chapter=Daat Torah: A modern view of rabbinic authority}}</ref> 
Thus, while the notion of da'as Torah is viewed by [[Haredi Judaism|Haredi]] rabbis as a long-established tradition within Judaism, Modern Orthodox scholars argue that the Haredi claim is a revisionist one. According to Modern Orthodox scholars, although the term "da'as Torah" has been used in the past, the connotations of absolute rabbinic authority under this banner occurs only in the decades that follow the establishment of the Agudas Yisrael party in Eastern Europe.<ref>{{Cite web|last=Katz|first=Jacob|date=30 November 1994|title=Da'at Torah: The unqualified authority claimed for Halachists|url=http://www.law.harvard.edu/programs/Gruss/katz.html|url-status=live|website=The Harvard Law School Program in Jewish Studies (The Gruss Lectures – Jewish Law and Modernity: Five Interpretations)|publisher=The President and Fellows of Harvard College|archive-url=https://web.archive.org/web/20100317193356/http://www.law.harvard.edu/programs/Gruss/katz.html|archive-date=2010-03-17}}</ref>
See {{slink|Rabbinic authority|Orthodox Judaism and da'as Torah}} for further elaboration of these differences.

Modern Orthodoxy's efforts to encourage religious observance among non-Orthodox Jews has been likened to similar efforts by the [[Chabad]] movement. The similarity between the two groups in their relationships towards the non-Orthodox, and its adoption by some Haredi groups, has blurred the lines between the modern and Haredi segments of Orthodoxy.<ref name="chabadquestion3">Ferziger, Adam S. "Church/sect theory and American orthodoxy reconsidered". Ambivalent Jew – Charles S. Liebman in memoriam, ed. Stuart Cohen and Bernard Susser (2007): 107–124.</ref>