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  • Shidduch Profile Basics- Orthodox Jewish Dating Tool for Matchmaking
  • Soon By You - Episode 1: The Setup
  • Strictly Soulmates - Jewish (16th February 2012)
  • Websites specializing in Jewish dating services
  • Trending Now
  • Dating Sites for Orthodox Jews
  • Orthodox Jewish Women Rocking New York
  • Frum Dating
  • Avital Ash talks Growing up as an Orthodox Jew

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    Tap here to turn on desktop notifications to get the news sent straight to you. In the secular world men and women date by meeting each other at co-ed institutions like school and University or at events like parties and weekend getaways. They begin to date and the relationship unfolds gradually and organically as they get to know each other better over time.

    This is not to say that all things are hunky-dory. There are major problems in this model, like the fact that pretty girls and overtly successful guys are going to get noticed over those with quieter and subtler virtues. Likewise, sex has come to play such a prominent role in secular dating that couples get to know each other physically rather than emotionally, creating distance and a lack of real intimacy in relationships.

    But in the religious world where dating is so often dependent on third parties making introductions, young men and women are at the mercy of others to meet a potential spouse. Those third-parties are often professional matchmakers or friends who set them up. The flaw in this model is that first, it disempowers men and women from meeting directly and creates instead a dependency on those who are not principals in the dating.

    Second, professional matchmakers often treat their occupations as an impersonal job and take no real interest in their clients. Third, it involves so much work. Since a matchmaker is making an introduction to someone you've never met, you have to make the effort of finding out more information about the person in question. Fourth, none of this is terribly romantic. It all seems highly unnatural, even tiring. Very often these introductions are done arbitrarily and almost randomly.

    You're a girl, he's a guy. You have a pulse, he has a pulse. So a mutual friend thinks, 'Wow, what a great match! Since people are introducing you almost randomly and without a lot of personal information to justify the introduction, you decide to go out anyway on the off chance that it might work. And even if it doesn't, at least it will teach you about what you're not looking for. But the more you date, the more desensitized you become.

    Men and women slowly lose their mystery. You're overexposed to something that's supposed to be just a little outside your reach, thereby inviting you to cross over to the other side. After a while, you've dated so many people that not only do they become a blur, but you're reduced to using the most superficial criteria to distinguish them. It looks like she made them with an eyeliner.

    Orthodox Jewish Dating Sites

    And the matchmaking system is getting worse in our time for a number of reasons. First, the orthodox Jewish community has exploded and the numbers are now enormous.

    With so many men and women looking to get married and so few matchmakers to assist, the system is buckling under the load. These huge numbers might have been remedied by internet matchmaking, which has worked well in the mainstream culture with companies like Match. But orthodox Jews are suspect of online dating, due to its reliance on superficial items like photographs and because of its casual dating reputation.

    Also, those who have profiles on internet dating sites are often treated as though they are desperate. This issue bothers me greatly, not only because I am raising six daughters, thank G-d, within the orthodox Jewish world, but because one of the principal Jewish contributions to the culture is the sanctity of marriage and the strength of family. You would expect these qualities to be most pronounced in the religious Jewish world. But if we don't address this crisis soon, we will no longer be known as having a superior dating system that leads to blissfully happy couples.

    I do not propose to remedy this problem in a single column, but here are some suggestions: First, the religious Jewish community must immediately set up a professionally run matchmaking organization, administered by top professionals, whose purpose it is to gather profiles of nearly every man and woman who wants to get married and to employ leading relationship experts to email one person per week who may be a potential match. For this to happen, the stigma of providing details to professionals must be obliterated by rabbis giving sermons in their various communities encouraging all to participate and send in their details.

    Strictly Soulmates - Jewish (16th February 2012)

    Yeshiva and seminary heads must sign on if this is to work. If the orthodox community succeeded in getting nearly every man and woman in Yeshiva and seminary to register for Tay Sachs tests, surely they can get them to register for a potential match.

    The service will of course be highly confidential. Second, part of the religious Jewish education at all seminaries and Yeshivas should be that by the time men and women reach marriageable age they should focus not only on getting married themselves but on introducing their friends to potential marriage mates. In effect, the religious Jewish educational system should make every young man and woman a matchmaker in training, thereby vastly expanding the matchmaking pool. Third, the religious Jewish world has to rethink the separation of the sexes.

    To be sure, my daughters are raised to be in a single-sex environment up until marriageable age. And even my daughter who has reached that age continues in a religious women's college with limited exposure to men. And yet, logic would suggest that once they are ready to marry, men and women should be afforded some outlet to meet one another in educational forums like classes, lectures, or working together on a charitable project.

    It is an open secret that in the world of Chabad many matches result from the Lubavitch summer camps where, although the male and female counselors work separately with boys and girls, there is still overlap and after bumping into each other over the course of a summer, a great many begin to date.

    Likewise, I sporadically offer lectures geared specifically at Yeshiva men and seminary women of marriageable age who are afforded an opportunity to meet in a dignified setting that does not feel forced. What we should stay away from are forums like Speed-dating, something that is bad for both secular and religious singles.

    After all, given the utterly superficial dating scene we are witnessing in the modern world, will it really be remedied by giving men the opportunity to date twenty women in a single night?

    His upcoming book, 'The Kosher Sutra,' will be published in January.
    Revelation[ edit ] The defining doctrine of Orthodox Judaism is the belief that the Lawboth Written and Oralwas revealed by God to Moses on Mount Sinai, and that the Law was transmitted faithfully from Sinai in an unbroken chain ever since.

    One of the foundational texts of Rabbinic tradition is the list opening the Ethics of the Fathersenumerating the sages who received and passed on the Torah, from Moses through Joshuathe Elders and Prophets and then onward until Hillel the Elder in and Shammai. The basic philosophy of Orthodoxy is that the body of revelation is total and complete; its interpretation under new circumstances, required of scholars in every generation, is conceived as an act of inferring and elaborating based on already prescribed methods, not of innovation or addition.

    One clause in the Jerusalem Talmud asserts that anything which a veteran disciple shall teach was already given at Sinai; and a story in the Babylonian Talmud claims that upon seeing the immensely intricate deduction of future Rabbi Akiva in a vision, Moses himself was at loss until Akiva proclaimed that everything he teaches was handed over to Moses. Lacunae in received tradition or disagreements between early sages are attributed to disruptions, especially persecutions which caused to that "the Torah was forgotten in Israel" — according to Rabbinic lore, these eventually compelled the legists to write down the Oral Law in the Mishna and Talmud — but the wholeness of the original divine message and the reliability of those who transmitted it through the ages are axiomatic.

    The Haskalah movement sought to modernize education in light of contemporary scholarship. They rejected claims of the absolute divine authorship of the Torah, declaring only biblical laws concerning ethics to be binding, and stated that the rest of halakha Jewish law need not be viewed as normative for Jews in wider society.

    In reaction to the emergence of Reform Judaism, a group of traditionalist German Jews emerged in support of some of the values of the Haskalah[21] but also wanted to defend the classic, traditional interpretation of Jewish law and tradition. This group was led by those who opposed the establishment of a new temple in Hamburg [], as reflected in the booklet "Ele Divrei HaBerit".

    Rabbi Samson Raphael Hirsch commented in It was not the "Orthodox" Jews who introduced the word "Orthodoxy" into Jewish discussion. It was the modern "progressive" Jews who first applied this name to "old", "backward" Jews as a derogatory term. This name was at first resented by "old" Jews. It conceives Judaism as one and indivisible. It only knows Judaism and non-Judaism.

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    It does not know Orthodox and Liberal Jews. It does indeed know conscientious and indifferent Jews, good Jews, bad Jews, or baptized Jews; all, nevertheless, Jews with a mission which they cannot cast off.

    They are only distinguished accordingly as they fulfill or reject their mission. His approach was termed the Torah im Derech Eretz approach, or "neo-Orthodoxy". While insisting on strict adherence to Jewish beliefs and practices, he held that Jews should attempt to engage and influence the modern world, and encouraged those secular studies compatible with Torah thought. This pattern of religious and secular involvement has been evident at many times in Jewish history. It appeared as the traditional response to cultural and scientific innovation.

    Traditionalist and reformist Jews in the middle of the nineteenth century had a consensus that the "Orthodox" label was inappropriate. Reformists even referred to the Orthodox as "der so genannte Orthodoxen" "the so-called Orthodox". The traditionalists blamed the reformists for causing this label to come about by drawing a distinction between themselves and those Jews who adhered to the old ways.

    The neo-Orthodox movement holds that Hirsch's views are not accurately followed by Modern Orthodoxy. Orthodox Judaism, as it exists today, is an outgrowth that claims to extend from the time of Moses, to the time of the Mishnah and Talmud, through the development of oral law and rabbinic literatureuntil the present time.

    For some, Orthodox Judaism has been seen as a continuation of what was the mainstream expression of Judaism prior to the 19th century. Rather, the Orthodox community, as a counterreaction to the liberalism of the Haskalah movement, began to embrace far more stringent halachic practices than their predecessors, most notably in matters of Kashrut and Passover dietary laws, where the strictest possible interpretation becomes a religious requirement, even where the Talmud explicitly prefers a more lenient position, and even where a more lenient position was practiced by prior generations.

    For example, the now-widespread Haredi tradition of cutting a boy's hair for the first time on his third birthday upshirin or upsheerin, Yiddish for "haircut" "originated as an Arab custom that parents cut a newborn boy's hair and burned it in a fire as a sacrifice", and "Jews in Palestine learned this custom from Arabs and adapted it to a special Jewish context". A school branch was established in Los AngelesCalifornia.

    A number of other influential Orthodox seminaries, many of them Haredi, were established throughout the country, most notably in New York; BaltimoreMaryland; and ChicagoIllinois.

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    This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. May Learn how and when to remove this template message Orthodox Judaism is heterogeneous, whereby subgroups maintain significant social differences, and less significant differences in understanding Halakha. What unifies various groups under the "Orthodox" umbrella is the central belief that Torah, including the Oral Law, was given directly from God to Moses at Mount Sinai and applies in all times and places.

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    As a result, all Orthodox Jews are required to live in accordance with the Commandments and Jewish law. Since there is no one Orthodox body, there is no one canonical statement of principles. Rather, each Orthodox group claims to be a non-exclusive heir to the received tradition of Jewish theology. Many groups have affirmed a literal acceptance of Maimonides ' thirteen principles. Given this relative philosophic flexibility, variant viewpoints are possible, particularly in areas not explicitly demarcated by the Halakha.

    The result is a relatively broad range of hashqafoth Sing. The greatest differences within strains of Orthodoxy involve the following issues: Modern Orthodox Judaism Modern Orthodoxy comprises a fairly broad spectrum of movements, each drawing on several distinct though related philosophies, which in some combination have provided the basis for all variations of the movement today.

    In general, Modern Orthodoxy holds that Jewish law is normative and binding, while simultaneously attaching a positive value to interaction with contemporary society. In this view, Orthodox Judaism can "be enriched" by its intersection with modernity; further, "modern society creates opportunities to be productive citizens engaged in the Divine work of transforming the world to benefit humanity ".

    At the same time, in order to preserve the integrity of halakha, any area of "powerful inconsistency and conflict" between Torah and modern culture must be avoided.

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    National Council for Young Israel, is pro-Zionist, and thus places a high nationalas well as religious, significance on the State of Israeland its affiliates are, typically, Zionist in orientation. It also practices involvement with non-Orthodox Jews that extends beyond " outreach Kiruv " to continued institutional relations and cooperation; see further under Torah Umadda.

    Other "core beliefs" [32] are a recognition of the value and importance of secular studies, a commitment to equality of education for both men and women, and a full acceptance of the importance of being able to financially support oneself and one's family.

    May Learn how and when to remove this template message Haredi Judaism advocates segregation from non-Jewish culture, although not from non-Jewish society entirely. It is characterized by its focus on community-wide Torah study. Haredi Orthodoxy's differences with Modern Orthodoxy usually lie in interpretation of the nature of traditional halakhic concepts, and in acceptable application of these concepts. Thus, engaging in the commercial world is a legitimate means to achieving a livelihood, but individuals should participate in modern society as little as possible.

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    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. Academic interest is instead to be directed toward the religious education found in the yeshiva.

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    Both boys and girls attend school, and may proceed to higher Torah study, starting anywhere between the ages of 13 and A significant proportion of students, especially boys, remain in yeshiva until marriage which is often arranged through facilitated dating — see shiduchand many men study in a kollel Torah study institute for married men for many years after marriage.

    Founded by Israel ben Eliezerknown as the Baal Shem Tov —it emerged in an age of persecution of the Jewish people, when a schism existed between scholarly and common European Jews.

    In addition to bridging this class gap, Hasidic teachings sought to re-introduce joy in the performance of the commandments and in prayer through the popularization of Jewish mysticism this joy had been suppressed in the intense intellectual study of the Talmud.

    The Ba'al Shem Tov sought to combine rigorous scholarship with more emotional mitzvah observance. In a practical sense, what distinguishes Hasidic Judaism from other forms of Haredi Judaism is the close-knit organization of Hasidic communities centered on a Rebbe sometimes translated as "Grand Rabbi"and various customs and modes of dress particular to each community.

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    In some cases, there are religious ideological distinctions between Hasidic groups, as well. Another phenomenon that sets Hasidic Judaism apart from general Haredi Judaism is the strong emphasis placed on speaking Yiddish ; in many Hasidic households and communities, Yiddish is spoken exclusively. In practice[ edit ] The Babylonian Talmud This section does not cite any sources.

    May Learn how and when to remove this template message For guidance in practical application of Jewish law, the majority of Orthodox Jews appeal to the Shulchan Aruch "Code of Jewish Law" composed in the 16th century by Rabbi Joseph Karotogether with its surrounding commentaries. Thus, at a general level, there is a large degree of uniformity amongst all Orthodox Jews. Concerning the details, however, there is often variance: These codes and responsa may differ from each other as regards detail and reflecting the above philosophical differences, as regards the weight assigned to these.

    By and large, however, the differences result from the historic dispersal of the Jews and the consequent development of differences among regions in their practices see minhag. Some of these practices are derived from the Kabbalistic school of Isaac Luria.

    Ashkenazi Jews may choose to follow the Mishna Brurah instead of a particular detail of Jewish law as presented in the Shulchan Aruch. Traditional Baladi and Dor Daim Yemenite Jews base most of their practices on the Mishneh Torahthe compendium by Maimonides of halakha, written several centuries before the Shulchan Aruch. A smaller number, such as the Romaniote Jews, traditionally rule according to the Jerusalem Talmud over the Babylonian Talmud.

    Spanish and Portuguese Jews consider the Shulchan Aruch authoritatively, but differ from other Sephardim by making less allowance for more recent authorities, in particular customs based on the Kabbalah. Some customs are based on Maimonides or the Arba'ah Turim.

    Orthodox Judaism emphasizes practicing rules of kashrutShabbatfamily purityand tefilah daily prayer. Many Orthodox Jews can be identified by their manner of dress and family lifestyle. Orthodox men and women dress modestly by keeping most of their skin covered. Married women cover their hair, most commonly in the form of a scarf, also in the form of hats, snoodsberets, or, sometimes, wigs.

    Orthodox men wear a skullcap known as a kipa, and often fringes called tzitzit. Many men grow beards, and Haredi men wear black hats with a kipa underneath and suits. Modern Orthodox Jews are sometimes indistinguishable in their dress from those around them, although they too wear kipas and tzitzit; additionally, on Shabbat, Modern Orthodox men wear suits or at least a dress shirt and dress pants, while women wear fancier dresses or blouses.

    Along with these practices, Orthodox Jews practice the laws of negiah[33] which means touch. Orthodox men and women do not engage in physical contact with those of the opposite sex outside of their spouse, or immediate family members such as parents, siblings, and children. Seen here is Crown Heights in Brooklyn. Inthe number of members of the American Jewry wasTheir numbers swelled with European Jewish migration in the closing decades of the 19th century and opening decades of the 20th century to 3.
    A young woman, Sarah, is waiting to meet her matchmaker-arranged date at a Manhattan restaurant.

    When a young rabbinical student named David sails into the restaurant and asks if she is Sarah, he sits down and they begin their date. Miracle of miracles, they are having a great time, really making this blind date different from every other blind date! There are no awkward moments until.

    Photo by Judah S Harris Another young man hustles into the restaurant and waltzes up to their table. He also has a date with Sarah. David reluctantly gets up and moves to sit with the other Sarah, a superficial fashionista obsessed with ordering extra food to go and cloyingly eager to get married. Meanwhile, the artsy Sarah Feldman strains to make conversation with her blind date, Ben, a slick and polished guy with whom she has nothing in common. Now everyone is miserable. Will true love find a way?

    Leah Gottfried is hilarious as fashionista Sarah, but in addition to being a star of the series, she is also creator, director, co-writer, and co-producer of the series, through her production company, Dignity Entertainment. The show may be focusing on the dating habits of a small niche population, but Gottfried is aiming at a much larger non-Jewish audience.

    David is played by Danny Hoffman, who is also a co-writer and co-producer of the show. Jewish Film Festival, and won several other indie film awards. Photo by Judah S Harris Jessica Schechter, who plays another of the friends and also one of the producers, notes that broadcasting a show online makes it easier to build an audience without geographic boundaries.

    She points to one email they received from Germany: Being removed from a big community such as in New York and turning 28 and being a young professional I am thinking a lot about having missed the marriage train. I signed up to Shabbat. Here in Europe it is just super tough to even meet any other Jew.

    While the show is satirical, both Gottfried and Schechter are longtime veterans of the Jewish singles dating scene and have learned a lot of lessons along the way. Schechter credits the dating articles on Aish.

    You have to listen to your gut, but sometimes people bypass that. Singles need to take the pressure off themselves. The watched pot doesn't boil. Give yourself space to breathe. Live your life, feel fulfilled. People who are happy and busy are more attractive in general.

    Can I let loose and laugh with this person? New partnerships are expected in episode three, which the producers hope will air by mid-October. From a single woman: Living in Nebraska, it is hard to find a nice Jewish guy. I absolutely love the ideals that you guys are trying to capture. Mazal tov on the show. I hope bigger things are to come for you guys! Also, for people who want to stay away from secular entertainment because of the way it objectifies women or encourages bad language and violence, this provides a kosher outlet for them.

    I find your work important and meaningful, and your hard work will not go unnoticed. Good luck and I can't wait for the next episode and the next 20 seasons.

    Avital Ash talks Growing up as an Orthodox Jew

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