Editing Orthodox Judaism (section)

== Practice ==
[[File:Zeev_Erlich_funeral5501.jpg|thumb|A crowd of Orthodox Jewish men and women, usually defined as "[[Religious Zionist]]", in [[Israel]]]]
=== Intensity ===
A relatively thorough observance of ''halakha'' – rather than theological and doctrinal matters, which produce diverse opinions – is the concrete demarcation line separating Orthodoxy from other Jewish movements. As noted by researchers and communal leaders, Orthodox subgroups have a sense of commitment towards the Law, perceiving it as seriously binding, which is rarely visible outside the movement.<ref name=srf />{{rp|121–122}}

=== Law, custom, and tradition ===
The ''halakha'', like any jurisprudence, is not a definitive set of rules, but rather an expanding discourse. Its authority is derived from the belief in divine revelation, but rabbis interpret and apply it, basing their mandate on biblical verses such as ''and thou shalt observe to do according to all that they inform thee''. From ancient to modern times, rabbinic discourse was wrought with controversy (''machloket'') and sages disagreeing over various points of law. The [[Talmud]] itself is mainly a record of such disputes. The Orthodox continue to believe that such disagreements flow naturally from the divinity of Jewish Law, which is presumed to contain a solution for any possible question. As long as both contesting parties base their arguments on received [[hermeneutics]] and precedents and are driven by sincere faith, ''both these and those are the words of the Living God'' (Talmudic statement originally attributed to a [[Bath Kol|divine proclamation]] during a dispute between the [[House of Hillel]] and [[House of Shammai]]).<ref>See also: Michael Rosensweig, ''[https://www.jstor.org/stable/23260661 Elu va-Elu Divre Elokim Hayyim: Halakhic Pluralism and Theories of Controversy]''. Tradition: A Journal of Orthodox Jewish Thought. Spring 1992.</ref> Majority opinions were accepted and reified, though many disagreements remain unresolved as new ones appear. This plurality of opinion allows [[Posek|decisors]], rabbis tasked with determining the legal stance in subjects without precedent, to weigh a range of options, based on methods derived from earlier authorities. The most basic form of ''halakhic'' discourse is the [[History of responsa in Judaism|responsa literature]], in which rabbis answered questions directed from commoners or other rabbis, thus setting precedent.<ref>{{Cite journal |last=Woolf |first=Jeffrey R. |date=1993 |title=The Parameters of Precedent in Pesak Halakhah |url=https://www.jstor.org/stable/23260884 |journal=Tradition: A Journal of Orthodox Jewish Thought |volume=27 |issue=4 |pages=41–48 |jstor=23260884 |issn=0041-0608}}</ref>

The system's oldest and most basic sources are the [[Mishna]] and the [[Talmud]]s, augmented by the [[Geonim]]. Those were followed by the great codes which sought to assemble and standardize the laws, including [[Isaac Alfasi|Rabbi Isaac Alfasi]]'s ''[[Hilchot HaRif]]'', Maimonides' ''[[Mishneh Torah]]'', and [[Rabbi Asher ben Jehiel]]'s work (colloquially called ''the Rosh''). These three works were the main basis of [[Rabbi Jacob ben Asher]]'s ''[[Arba'ah Turim]]'', which in turn became the basis of one of the latest and most authoritative codifications – the 1565 ''[[Shulchan Aruch]]'', or "Set Table", by [[Rabbi Joseph Karo]]. This work gained canonical status and became almost synonymous, with the ''halakhic'' system. However, no later authority accepted it in its entirety (for example, Orthodox Jews wear phylacteries in a manner different from the one advocated there), and it was immediately contested or re-interpreted by various commentaries, most prominently the [[gloss (annotation)|gloss]] written by Rabbi [[Moses Isserles]] named ''HaMapah ("The Tablecloth")''. ''Halakhic'' literature continued to expand and evolve. New authoritative guides continued to be compiled and canonized, until the popular 20th century works such as the ''[[Mishnah Berurah]]'' arrived.

The most important distinction within ''halakha'' is between all laws derived from God's revelation (''[[d'Oraita]]'') and those enacted by human authorities ([[De-'oraita and de-rabbanan|''d'Rabanan'']]), who are believed to have been empowered by God to legislate as necessary. The former are either directly understood, derived via various hermeneutics or attributed to commandments handed down to Moses. The authority to pass measures ''d'Rabanan'' is itself subject to debate – Maimonides stated that absolute obedience to rabbinic decrees is stipulated by the verse ''and thou shalt observe'', while [[Nachmanides]] argued that such severity is unfounded, while accepting such enactments as binding, albeit less so than the divine commandments. A Talmudic maxim states that when in doubt regarding a matter ''d'Oraita'', one must rule strenuously, but leniently when it concerns ''d'Rabanan''. Many arguments in ''halakhic'' literature revolve over whether a detail is derived from the former or the latter source, and under which circumstances. Commandments or prohibitions ''d'Rabanan'', though less stringent than ''d'Oraita'', are an important facet of Jewish law. They range from the 2nd century BCE establishment of [[Hanukkah]], to bypassing the Biblical ban on charging interest via the ''[[Prozbul]]'', and up to the 1950 marital rules standardized by the [[Chief Rabbinate of Israel]], which forbade [[polygamy]] and [[Yibbum|levirate marriage]] even in communities that still practiced them.<ref>For a good introduction to ''halakha'' see: {{Cite book |last1=Broyde |first1=Michael J. |first2=Ira |last2=Bedzow |url={{google books |plainurl=y |id=b9wunwEACAAJ |page=1}} |pages=1-6, 368-370 |title=The Codification of Jewish Law and an Introduction to the Jurisprudence of the Mishna Berura |date=2014 |publisher=Academic Studies Press |isbn=978-1-4936-1211-6}}</ref>

A third major component buttressing Orthodox and other practice is local or familial custom, ''[[Minhag]]''. The development and acceptance of customs as binding, more than disagreements between decisors, is the main source of diversity in matters of practice across geographic or ethnic boundaries. While the reverence accorded to ''Minhag'' across rabbinic literature covers the extremes, including "a custom may uproot ''halakha''" and wholly dismissive attitudes,<ref>For example: {{Cite journal |last=Brown |first=Benjamin |date=2018-01-01 |title=A translated chapter from: The Hazon Ish: Halakhist, Believer and Leader of the Haredi Revolution: "The Gaon of Vilna, the Hatam Sofer and the Hazon Ish – Minhag and the Crisis of Modernity" |lang=en |url=https://www.academia.edu/36530833 |journal=Hakirah}}</ref> it was generally accepted as binding by scholars, and drew its power from popular adherence and routine. [[Ashkenazim]], [[Sephardim]], [[Teimanim]], and others have distinct [[Nusach (Jewish custom)|prayer rites]], [[kosher]] emphases (for example, by the 12th century, it became an Ashkenazi custom to [[Kitniyot|avoid legumes]] in [[Passover]]) and other distinctions. The influence of custom upset scholars who noted that the common masses observe ''Minhag'', yet ignore important divine decrees.

=== Rabbinic authority ===
{{see|Rabbinic authority}}
Rabbinic leadership, assigned with implementing and interpreting tradition, changed considerably over the centuries, separating Orthodox from pre-modern Judaism. Since the demise of the [[Geonim]], who led the Jewish world up to 1038, ''halakha'' was adjudicated locally, and the final arbiter was mostly the local rabbi, the ''Mara d'Athra'' (Master of the Area). He was responsible to judicially instruct his community. Emancipation and modern transport and communication made this model untenable.<ref>{{Cite journal |last=Kirschenbaum |first=Aaron |date=1993 |title=MARA DE-ATRA: A Brief Sketch |url=https://www.jstor.org/stable/23260883 |journal=Tradition: A Journal of Orthodox Jewish Thought |volume=27 |issue=4 |pages=35–40 |jstor=23260883 |issn=0041-0608}}</ref> While Orthodox communities, especially the more conservative ones, have rabbis who technically fill this capacity, the public generally follows more broadly known authorities who are not limited by geography, and based on reverence and peer pressure more than coercion. These may be either popular [[Rosh yeshiva|chairs of Talmudic academies]], renowned [[posek|decisors]], and, in the [[Hasidic]] world, hereditary ''[[rebbe]]''s.

Their influence varies considerably: In conservative Orthodox circles, mainly Haredi, rabbis possess strong authority, and often exercise leadership. Bodies such as the [[Council of Torah Sages]], [[Moetzet Chachmei HaTorah|Council of Torah Luminaries]], the [[Central Rabbinical Congress]], and the [[Orthodox Council of Jerusalem]] are all held as the arbiters in their respective communities. In the more liberal Orthodox sectors, rabbis are revered and consulted, but rarely exert direct control.

=== Daily life ===
Orthodox Judaism emphasizes practicing rules of ''[[kashrut]]'', [[Shabbat]], [[family purity]], and ''tefilah'' (daily prayer).

Many Orthodox can be identified by their dress and family lifestyle. Orthodox men and women dress modestly covering most of their skin. Married women cover their hair, with scarves (''[[tichel]]''), [[Snood (headgear)|''snoods'']], turbans, hats, berets, or wigs.

Orthodox men wear a ritual fringe called ''[[Tzitzit]]'', and wear a head-covering for males.<ref>skullcap ([[kippah]])</ref> Many men grow beards, and Haredi men wear suits with black hats over a skullcap. Modern Orthodox Jews may adopt the dress of general society, although they, too, wear ''kippahs'' and ''tzitzit.'' On Shabbat, Modern Orthodox men wear suits (or at least a dress shirt) and dress pants, while women wear clothing.

Orthodox Jews follow the laws of ''[[negiah]]'' (touch). The Orthodox do not engage in physical contact with those of the opposite sex other than their spouse, or immediate family members. ''Kol Isha''<ref>{{cite news |newspaper=[[The Forward]] |date=January 29, 2013 |title=Keep Singing, Girlfriend, But Obey the Rules |url=https://forward.com/sisterhood/170169/keep-singing-girlfriend-but-obey-the-rules |quote=this law of kol isha does not exist in other sects of Judaism |author=Simi Lichtman}}</ref> prohibits<ref>(Berachot 24a) records the prohibition of Kol Isha.{{cite web |url=https://www.koltorah.org/halachah/the-parameters-of-kol-isha-by-rabbi-chaim-jachter |title=The Parameters of Kol Isha by Rabbi Chaim Jachter |date=2 July 2018}}</ref> a woman's singing to a man (except as per ''negiah'').<ref>{{cite web |title=Kol Isha: Ask the Rabbi Response |website=Aish.com |date=21 August 2011 |url=https://www.aish.com/atr/Kol_Isha.html}}</ref>

Doorposts have a ''[[mezuzah]].'' Separate sinks for meat and dairy have become increasingly common.<ref>{{cite news |newspaper=[[The New York Times]] |url=https://www.nytimes.com/2009/04/09/garden/09kosher.html |title=Making Kosher a Little More Convenient |author=Jennifer A. Kingson |date=April 9, 2009}}</ref><ref>{{cite news |newspaper=[[The New York Times]] |url=https://www.nytimes.com/2008/02/03/nyregion/thecity/03mult.html |title=Here Come the Babies. There Go the Jackhammers. |quote=aimed at Orthodox buyers... two sinks .. one for meat and one for dairy |author=Alex Mindlin |date=February 3, 2008}}</ref>