Editing Haredi Judaism (section)

===Post-Holocaust===
In general, the present-day Haredi population originate from two distinct post-Holocaust waves.

The vast majority of Hasidic and [[Lithuanian Jews|Litvak]] communities were destroyed during [[the Holocaust]].<ref>{{cite web |url=http://www.yivoencyclopedia.org/article.aspx/Hasidism/Historical_Overview|title=Hasidism: Historical Overview|page=2|first=David|last=Assaf|publisher=The YIVO Encyclopedia of Jews in Eastern Europe|year=2010}}</ref><ref>{{cite journal|first=Michael|last=MacQueen|title=The Context of Mass Destruction: Agents and Prerequisites of the Holocaust in Lithuania|journal=Holocaust and Genocide Studies|year=2014|volume=12|issue=1|pages=27–48|issn=1476-7937|doi=10.1093/hgs/12.1.27}}</ref> Although Hasidic customs have largely been preserved, the customs of Lithuanian Jewry, including its unique Hebrew pronunciation, have been almost lost. [[Misnagdim#Litvishe|Litvish]] customs are still preserved primarily by the few older Jews who were born in Lithuania prior to the Holocaust. In the decade or so after 1945, there was a strong drive to revive and maintain these lifestyles by some notable Haredi leaders. 

The [[Chazon Ish]] was particularly prominent in the early days of the State of Israel. [[Aharon Kotler]] established many of the Haredi schools and [[yeshiva]]s in the United States and Israel; and [[Joel Teitelbaum]] had a significant impact on revitalizing Hasidic Jewry, as well as many of the Jews who fled [[Hungary]] during the [[Hungarian Revolution of 1956|1956 revolution]] who became followers of his [[Satmar (Hasidic dynasty)|Satmar]] dynasty, and became the largest Hasidic group in the world. These Jews typically have maintained a connection only with other religious family members. As such, those growing up in such families have little or no contact with non-Haredi Jews.<ref>{{cite web|url=http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox/haredim.shtml|title=Haredim (Chareidim)|first=Raysh|last=Weiss|date=August 12, 2023|publisher=myjewishlearning.com|access-date=June 22, 2014|archive-date=July 9, 2014|archive-url=https://web.archive.org/web/20140709043232/http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox/haredim.shtml|url-status=dead}}</ref><ref name="Wertheimer" />

The second wave began in the 1970s associated with the religious revival of the so-called [[baal teshuva movement]],<ref name="DešenLiebman1995">{{cite book |author1=Šelomo A. Dešen |url=https://books.google.com/books?id=aBOTrPILb9YC&pg=PA28 |title=Israeli Judaism: The Sociology of Religion in Israel |author2=Charles Seymour Liebman |author3=Moshe Shokeid |date=1 January 1995 |publisher=Transaction Publishers |isbn=978-1-4128-2674-7 |page=28 |quote=The number of baalei teshuvah, "penitents" from secular backgrounds who become Ultraorthodox Jews, amounts to a few thousand, mainly between the years 1975-1987, and is modest, compared with the natural growth of the haredim; but the phenomenon has generated great interest in Israel.}}</ref><ref>{{harvnb|Harris|1992|p=490}}: "This movement began in the US, but is now centred in Israel, where, since 1967, many thousands of Jews have consciously adopted an ultra-Orthodox lifestyle."</ref><ref>{{harvnb|Weintraub|2002|p=211}}: "Many of the ultra-Orthodox Jews living in Brooklyn are baaley tshuva, Jews who have gone through a repentance experience and have become Orthodox, though they may have been raised in entirely secular Jewish homes."</ref><ref>''Returning to Tradition: The Contemporary Revival of Orthodox Judaism,'' By M. Herbert Danzger: "A survey of Jews in the New York metropolitan area found that 24% of those who were highly observant (defined as those who would not handle money on the Sabbath) had been reared by parents who did not share such scruples. [...] The ba'al t'shuva represents a new phenomenon for Judaism; for the first time there are not only Jews who leave the fold ... but also a substantial number who "return". p. 2; and: "These estimates may be high... Nevertheless, as these are the only available data we will use them... Defined in terms of observance, then, the number of newly Orthodox is about 100,000... despite the number choosing to be orthodox the data do not suggest that Orthodox Judaism is growing. The survey indicates that although one in four parents were Orthodox, in practice, only one in ten respondents are Orthodox" p. 193.</ref> although most of the newly religious become [[Orthodox Judaism|Orthodox]], and not necessarily fully Haredi.{{citation needed|date=June 2014}} The formation and spread of the [[Sephardic Haredim|Sephardic Haredi]] lifestyle movement also began in the 1980s by [[Ovadia Yosef]], alongside the establishment of the [[Shas]] party in 1984. This led many Sephardi Jews to adopt the clothing and culture of the Lithuanian Haredi Judaism, though it had no historical basis in their own tradition.{{citation needed|date=June 2014}} Many yeshivas were also established specifically for new adopters of the Haredi way of life.{{citation needed|date=June 2014}}

The original Haredi population has been instrumental in the expansion of their lifestyle, though criticisms have been made of discrimination towards the later adopters of the Haredi lifestyle in ''[[shidduch]]im'' (matchmaking)<ref>{{cite journal|title=Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism|first1=David |last1=Lehmann|first2=Batia |last2=Siebzehner|s2cid=143455323 |journal=European Journal of Sociology|volume=50|issue=2 |date=August 2009|pages=273–308|doi=10.1017/s0003975609990142}}</ref> and the school system.<ref>{{cite web |url=http://www.jpost.com/National-News/Sephardi-haredim-complain-to-court-about-ghettos-310348|title=Sephardi haredim complain to court about 'ghettos'|first=Yonah Jeremy|last=Bob|date=19 April 2013|access-date=22 June 2014|work=[[The Jerusalem Post]]}}</ref>