Haredi Judaism

Haredi Jewish youth in Jerusalem
Haredi men reading from the Torah on a weekday morning

Haredi Judaism (Hebrew: חֲרֵדִי Ḥaredi, IPA: [χaʁeˈdi]; also spelled Charedi, plural Charedim) is a broad spectrum of groups within Orthodox Judaism, all characterized by a distancing from post modern secular culture. Its members are often referred to as strictly Orthodox or ultra-Orthodox in English. The term "ultra-Orthodox", however, is considered pejorative by many. Haredim regard themselves as the most religiously authentic group of Jews,[1] although this claim is contested by other streams.[2][3]

Haredi Judaism coalesced in response to the sweeping changes brought upon the Jews in the modern era: emancipation, enlightenment, the Haskalah movement derived from enlightenment, acculturation, secularization, religious reform in all its forms from mild to extreme, the rise of the Jewish national movement, etc.[4] 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.[5] However, there are many Haredi communities in which getting a professional degree or establishing a business is encouraged, and contact exists between Haredi and non-Haredi Jews.[6]

Haredi communities are primarily found in Israel, North America, and Western Europe. Their estimated global population currently numbers 1.3-1.5 million, and, due to a virtual absence of interfaith marriage and a high birth rate, their numbers are growing rapidly.[7][8][9][10] Their numbers have also been boosted by a substantial number of secular Jews adopting a Haredi lifestyle.[11][12][13][14]


Haredi is a Modern Hebrew adjective derived from the Biblical verb hared which appears in the Book of Isaiah (66:2; its plural haredim appears in Isaiah 66:5)[15] and is translated as "[one who] trembles" at the word of God. The word connotes an awe-inspired fear and anxiety to perform the will of God[16] and is used to describe staunchly Orthodox Jews (similar to the definition used by the Christian Quakers)[17][18] and to distinguish them from other Orthodox Jews.[15] The word Haredi is increasingly being used in the Jewish diaspora in place of the term "ultra-Orthodox", which some view as inaccurate or offensive,[19][20] it being seen as a derogatory term suggesting extremism; English-language alternatives that have been proposed include "fervently Orthodox"[21] and "strictly Orthodox".[20]

Sometimes the community has been characterized as "Traditional Orthodox", in contradistinction to the Modern Orthodox, the other major branch of Orthodox Judaism (not to be confused with the movement represented by Union for Traditional Judaism, which is yet more "modern" than the Modern Orthodox).[22][23]

Haredi Jews also use other terms to refer to themselves. Common Yiddish words include Yidn (Jews) or erlekhe Yidn (virtuous Jews),[19] Ben Torah (literally "son of the Torah"),[15] frum (pious) and heimish (home-like, i.e. "our crowd"). In Israel, Haredi Jews are sometimes also called by the derogatory slang words dos (plural dosim), that mimics the traditional Ashkenazi Hebrew pronunciation of the Hebrew word datim, meaning religious,[24] and more rarely, "blacks" (sh'chorim), a reference to the black clothes they typically wear;[25] a related informal term used in English is "Black Hat".[26]


Hasidic boys in Łódź in 1910.

The forebears of the contemporary Haredim were the traditionalists of Eastern Europe who fought against the new movements emerging in the Jewish communities.

Background and formation

For several centuries before Jewish emancipation, most European Jews were forced to live in Jewish ghettos, where both the culture and their religious observances were preserved. This situation began to change with the Age of Enlightenment and calls by some European liberals to include the Jewish population in the emerging empires and nation states, as well as with Jewry's own Haskalah (Jewish Enlightenment). This group argued that Judaism itself had to reform in keeping with the social changes taking place around them. Other Jews insisted on maintaining strict adherence to halakha (Jewish law and custom).

In Germany, the opponents of Reform rallied to Samson Raphael Hirsch, who led a secession from German Jewish communal organizations to form a strictly Orthodox movement with its own network of synagogues and schools. His approach was to accept the tools of modern scholarship and apply them in defence of Orthodoxy. In the Polish-Lithuanian Commonwealth (including areas traditionally considered Lithuanian), Jews true to traditional values gathered under the banner of Agudas Shlumei Emunei Yisroel.[27]

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 against the Reform movement. Others, such as Hillel Lichtenstein advocated an even more stringent position for orthodoxy.

A major historic event was the meltdown after the Universal Israelite Congress of 1868–1869 in Pest. In an attempt to unify all streams of Judaism under one constitution, the Orthodox offered the Shulchan Aruch as the ruling Code of law and observance. This was dismissed by the reformists, leading many Orthodox rabbis to resign from the Congress and form their own social and political groups. Hungarian Jewry split into two major institutionally sectarian groups, Orthodox and Neolog. However, some communities refused to join either of the groups calling themselves Status Quo.

Schick demonstrated support in 1877 for the separatist policies of Samson Raphael Hirsch in Germany. Schick's own son was enrolled in the Hildesheimer Rabbinical Seminary that taught secular studies and was headed by Azriel Hildesheimer. Hirsch, however, did not reciprocate and expressed astonishment at Schick's halakhic contortions in condemning even those Status Quo communities that clearly adhered to halakhah.[28] Lichtenstein opposed Hildesheimer and his son Hirsh Hildesheimer as they made use of the German language in sermons from the pulpit and seemed to sway to the direction of Modern Zionism.[29]

Shimon Sofer was somewhat more lenient than Lichtenstein on the use of German in sermons, allowing so only if it was a medium for keeping cordial relations with the various governments. Likewise, he allowed extra-curricular studies of the gymnasium for students whose rabbinical positions would be recognized by the governments, stipulating the necessity to prove the strict adherence to the God-fearing standards per individual case.[30]

Orthodox Jews from Galicia at the Karmelitermarkt in Vienna's second district Leopoldstadt, 1915

In 1912, the World Agudath Israel was founded to differentiate itself from the Torah Nationalists Mizrachi and secular Zionist organisations. It was dominated by the Hasidic rebbes and Lithuanian rabbis and rosh yeshivas. Agudah nominated rabbis who were elected as representatives in the Polish government Sejm, such as Meir Shapiro and Yitzhak-Meir Levin. Not all Hasidic factions joined the Agudath Israel, remaining independent such as Machzikei Hadat of Galicia.[31]

In 1919, Yosef Chaim Sonnenfeld and Yitzchok Yerucham Diskin founded the Edah HaChareidis as part of Agudath Israel in then Mandate Palestine.

In 1924, Agudath Israel obtained 75 percent of the votes in the Kehilla elections.[32]

The Orthodox community polled some 16,000 of a total 90,000 at the Knesseth Israel in 1929.[33] But Sonnenfeld lobbied Sir John Chancellor, the High Commissioner, for separate representation in the Palestine Communities Ordinance from that of the Knesseth Israel. He explained that the Agudas Israel community would cooperate with the Vaad Leumi and the National Jewish Council in matters pertaining to the municipality, but sought to protect its religious convictions independently. The community petitioned the Permanent Mandates Commission of the League of Nations on this issue. The one community principle was victorious despite their opposition, but this is seen as the creation of the Haredi community in Israel separate from the other modern Orthodox and Zionist movements.[34]

In 1932, Sonnenfeld was succeeded by Yosef Tzvi Dushinsky, a disciple of the Shevet Sofer, one of the grandchildren of Moses Sofer. Dushinsky promised to build up a strong Jewish Orthodoxy at peace with the other Jewish communities and the non-Jews.[35]


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

  1. The vast majority of Hasidic and Litvak communities were destroyed during the Holocaust.[36][37] Though hasidic customs have largely been preserved, the customs of Lithuanian Jewry, including its unique Hebrew pronunciation, have been almost lost. 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. Rabbi Aharon Kotler established many of the Haredi schools and Yeshivas in the United States and Israel; and Rabbi Joel Teitelbaum had a significant impact on revitalizing Hasidic Jewry, as well as many of the Jews who fled Hungary during 1956 revolution who became followers of his Satmar dynasty, and became the largest Hasidic sect in the world. These Haredim would typically only have maintained a connection with other religious family members. As such, those growing up in such families have little or no contact with non-Haredim.[38]
  2. The second wave began in the 1970s associated with the religious revival of the so-called baal teshuva movement, although most of the newly religious become Orthodox and not necessarily fully Haredi. The formation and spread of the Sephardic Haredi lifestyle movement also began in the 1980s by Rabbi 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 Haredim, though it had no historical basis in their own tradition. Many yeshivas were also established specifically for new adopters of the Haredi way of life.

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 Shidduchim (matchmaking)[39] and the school system.[40]

Practices and beliefs

Haredi Judaism is not an institutionally cohesive or homogeneous group, but comprises a diversity of spiritual and cultural orientations, generally divided into a broad range of Hasidic sects, Lithuanian-Yeshivish streams from Eastern Europe, and Oriental Sephardic Haredim. These groups often differ significantly from one another in their specific ideologies and lifestyles, as well as the degree of stringency in religious practice, rigidity of religious philosophy and isolation from the general culture that they maintain. The majority of the Haredim worldwide live in neighborhoods in which reside mostly other Haredim.

Lifestyle and family

Haredi family in the Satmar community. Photo taken in the Williamsburg neighborhood of Brooklyn, New York

Haredi life, like Orthodox Jewish life in general, is very family-centered. Boys and girls attend separate schools and proceed to higher Torah study, in a yeshiva or seminary respectively, starting anywhere between the ages of 13 and 18. A significant proportion of young men remain in yeshiva until their marriage. After marriage, many Haredi men continue their Torah studies in a kollel. Studying in secular institutions is discouraged, although educational facilities for vocational training in a Haredi framework do exist. In the United States and Europe, the majority of Haredi males are active in the workforce. For various reasons, in Israel, around half of their members do not work, and most of those who do are not officially a part of the workforce.[41][42][43] Haredi families are usually much larger than non-Orthodox Jewish families with four, six, or even twelve children.[6]

Haredi Jews are typically opposed to the viewing of television and films,[44] and the reading of secular newspapers and books. There has been a strong campaign against the Internet and internet-enabled mobile phones without filters have also been banned by many leading rabbis.[45][46][47] In May 2012, 40,000 Haredim gathered at Citi Field, a baseball park in New York City, to discuss the dangers of unfiltered Internet.[46][48] The event was organized by the Ichud HaKehillos LeTohar HaMachane. Internet has been allowed for business purposes so long as filters are installed.


Styles of Haredi dress
Students of Telshe yeshiva, 1936.

The standard mode of dress for males of the Lithuanian stream is a black suit and a white shirt. Headgear includes black Fedora or Homburg hats, with black skull caps under their hats. Pre-war Lithuanian yeshiva students, however, also wore light coloured suits, along with beige or grey hats.[49] Beards are common among Haredi Jewish men, and most Hasidic males will never be clean-shaven. Women adhere to the laws of modest dress, and wear long skirts and sleeves, high necklines, and, if married, some form of hair covering.[50] Haredi women never wear trousers, although a small minority do wear pajama-trousers within the home at night.[51]

Over the years, it has become popular among some Haredi women to wear wigs that are more attractive than their own hair (drawing criticism from some more conservative Haredi rabbis). Mainstream Sephardi Haredi Rabbi Ovadia Yosef forbade the wearing of wigs altogether.[52] Haredi women often dress more freely and casually within the home, as long as the body remains covered in accordance with the halacha. More "modernized" Haredi women are somewhat more lenient in matters of their dress, and some follow the latest trends and fashions while conforming to the halacha.[51]

Non-Lithuanian Hasidic men and women differ from the Lithuanian stream by having a much more specific dress code, the most obvious difference for men being the full-length suit jacket (rekel) on weekdays, and the fur hat (shtreimel) and silk caftan (bekishe) on the Sabbath.

Some have suggested that Haredi indulgence in matters of modesty is in itself excessive, and thus, "not modest".[53]


Haredi neighborhoods attempt to be free of violent crime.[54] In Israel, the entrances to some of the most extreme Haredi neighborhoods are fitted with signs asking that modest clothing be worn.[55] Some areas are known to have "modesty patrols",[56] and people dressed in ways perceived as immodest may suffer harassment, and advertisements featuring scantily dressed models may be targeted for vandalism.[57][58] These concerns are also addressed through public lobbying and legal avenues.[59][60] In Rio de Janeiro, during the week long Rio Carnival, many Orthodox Jews feel compelled to leave the town due to the immodest exposure of participants.[61] In 2001, Haredi campaigners in Jerusalem succeeded in persuading the Egged bus company to get all their advertisements approved by a special committee.[62] By 2011, Egged had gradually removed all bus adverts which featured women in response to their continuous defacement. A court order which stated such action was discriminatory led to Egged's decision not to feature people at all (neither male nor female).[63] Certain other creatures, such as aliens, were also banned in order not to offend Haredi sensibilities.[64] Haredi Jews also campaign against other types of advertising which promote activities they deem offensive or inappropriate.[65]

To honor the Shabbat, most state-run buses in Israel do not run on Saturdays.[66] In a similar vein, Haredi Jews in Israel have demanded that the roads in their neighborhoods be closed on Saturdays, vehicular traffic being viewed as an "intolerable provocation" upon their religious lifestyle (see Driving on Shabbat in Jewish law). In most cases, the authorities granted permission after Haredi petitioning and demonstrations, some of them including fierce clashes between Haredim and secular counter demonstrators, and violence against police and motorists.[67]

Gender separation

While Jewish modesty law requires gender separation under various circumstances, observers have contended that there is a growing trend among some groups of Hasidic Haredi Jews to extend its observance to the public arena.[68]

To accommodate Haredi and other Orthodox Jews, many coastal resorts in Israel have a designated area for separate bathing.[69][70]

In the Hasidic village of Kiryas Joel, New York, an entrance sign asks visitors to "maintain gender separation in all public areas", and the bus stops have separate waiting areas for men and women.[71] In New Square, another Hasidic enclave, men and women are expected to walk on opposite sides of the road.[68] In Israel, residents of Meah Shearim were banned from erecting a street barrier dividing men and women during the nightly week-long Sukkot festivities,[72][73] and street signs requesting that women avoid certain pavements in Beit Shemesh have been repeatedly removed by the municipality.[74]

Since 1973, buses catering for Haredi Jews running from New York into Manhattan have had separate areas for men and women, allowing passengers to conduct on-board prayer services.[75] Although the lines are privately operated, they serve the general public and in 2011 the set-up was challenged on grounds of discrimination and the arrangement was deemed illegal.[76][77] During 2010–2012, there was much public debate in Israel surrounding the existence of segregated Haredi Mehadrin bus lines (whose policy calls for both men and women to stay in their respective areas: men in the front of the bus[78] and women in the rear of the bus) following an altercation which occurred after a woman refused to move to the rear of the bus to sit among the women. A subsequent court ruling stated that while voluntary segregation should be allowed, forced separation is unlawful.[79] Israeli national airline El Al has agreed to provide gender-separated flights to cater for Haredi requirements.[80]

Education in the Haredi community is strictly segregated by sex. The education for boys is primarily focused on the study of Jewish scriptures, such as the Torah and Talmud, while girls obtain studies both in Jewish education as well as broader secular subjects.[81]

In 2012, A Better Safe Than Sorry Book, aimed at Haredi Jewish children, was published with some controversy as it contains both sexes.[82]

Newspapers and publications

In pre-war Poland, the Agudath Israel published its own Yiddish language paper, Dos Yiddishe Tagblatt. In 1950, the Agudah started printing Hamodia, a Hebrew language Israeli daily.

Haredi publications tend to shield their readership from objectionable material[83] and perceive themselves as a "counterculture", desisting from advertising secular entertainment and events.[84] The editorial policy of a Haredi newspaper is determined by a rabbinical board and every edition is checked by a rabbinical censor.[85] A strict policy of modesty is characteristic of the Haredi press and pictures of women and girls are generally not printed.[86] In 2009, the Israeli daily Yated Ne'eman doctored an Israeli cabinet photograph replacing two female ministers with images of men,[87] and in 2013, the Bakehilah magazine pixelated the faces of women appearing in a photograph of the Warsaw Ghetto.[88] The mainstream Haredi political party Shas also refrain from publishing female images.[89]

No coverage is given to serious crime, sport or non-Jewish festivals[86] and little coverage is given to other streams of Judaism.[90] Inclusion of "immoral" content is avoided and when publication of such stories is a necessity, they are written ambiguously.[86] The Haredi press generally takes an anti-Zionist stance and gives more coverage to issues which concern the Haredi community, such as the drafting of girls and yeshiva students into the army, autopsies and Sabbath observance.[84] In Israel, it portrays the secular world as "spitefully anti-Semitic" and describes secular youth as "mindless, immoral, drugged, and unspeakably lewd."[91][92] Such attacks have led to Haredi editors being warned about libelous provocations.[93]

While the Haredi press is extensive and varied in Israel,[84] only around half the Haredi population read newspapers. Around 10% read secular newspapers while 40% do not read any newspaper at all.[94] According to a 2007 survey, 27% read the weekend Friday edition of Hamodia and 26% the Yated Ne'eman.[95] In 2006, the most read Haredi magazine in Israel was the Mishpacha weekly which sold 110,000 copies.[95]

In Israel

Political Zionism

While most Haredim were opposed the establishment of the State of Israel, and Haredim mostly still do not celebrate its national Independence Day or other state-instituted holidays,there were many who threw their considerable weight in support of the nascent state..[96][97]

The chief political division among Haredim has been in their approach to the State of Israel. While ideologically non-Zionist, the United Torah Judaism alliance comprising Agudat Yisrael and Degel HaTorah (and the umbrella organizations World Agudath Israel and Agudath Israel of America) represent a moderate and pragmatic stance of cooperation with the State of Israel, and participation in the political system. UTJ has been a participant in numerous coalition governments, seeking to influence state and society in a more religious direction and maintain welfare and religious funding policies. Haredim who are more stridently anti-Zionist are under the umbrella of Edah HaChareidis, who reject participation in politics and state funding of its affiliated institutions, in contradistinction to Agudah-affiliated institutions. Neturei Karta is a very small activist organization of anti-Zionist Haredim, whose controversial activities have been strongly condemned, including by other anti-Zionist Haredim. Neither main political party has the support in numbers to elect a majority government, and so they both rely on support from the Haredi parties.

In recent years, some rebbes affiliated with Agudath Israel, such as the Sadigura rebbe Avrohom Yaakov Friedman, have taken more hard-line stances on security, settlements, and disengagement.[98]

Shas represents Sephardi and Mizrahi Haredim, and, while having many points in common with Ashkenazi Haredim, differs from them by its more enthusiastic support for the State of Israel.


The Council for Higher Education announced in 2012 that it was investing NIS 180 million over the following five years to establish appropriate frameworks for the education of Haredim, focusing on specific professions.[99]


Upon the establishment of the State of Israel in 1948, the nation's population of military aged Haredi males were exempted from the universal conscription into the Israel Defense Forces (IDF) under the Torato Omanuto arrangement, which officially granted deferred entry into the IDF for yeshiva students, but in practice allowed young Haredi men to serve for a significantly reduced period of time or bypass military service altogether. At that time only a small group of roughly 400 individuals was affected, since due to the historic opposition of Haredi Judaism to Zionism the population of Haredim was very low.[100] However, the Haredim are estimated to now make up 10% of Israel's population, and their absence from the IDF often attracts significant resentment from Israel's secular majority. The most common criticisms of the exemption policy are:

While a few dozen Haredim have enlisted in the IDF every year in recent decades, the Haredim usually reject the concept and practice of IDF service. Contentions include:

The Torato Omanuto arrangement was enshrined in the Tal Law that came in force in 2002. The High Court later ruled that it could not be extended in its current form beyond August 2012. A replacement was expected. The Israel Defense Forces (IDF) was however experiencing a shortage of personnel, and there were pressures to reduce the scope of the Torato Omanuto exemption.[109]

The Shahar program, also known as Shiluv Haredim ("Ultra-Orthodox integration") allows Haredi men aged 22 to 26 to serve in the army for about a year and a half. At the beginning of their service, they study mathematics and English, which are not well covered in Haredi schools. The program is partly aimed at encouraging Haredi participation in the workforce after military service. However, not all beneficiaries seem to be Haredim.[110]

Over the years, as many as 1000 Haredi Jews have chosen to volunteer to serve in the IDF, in a Haredi Jewish unit, the Netzah Yehuda Battalion, also known as Nahal Haredi. The vast majority of Haredi men, however, continue to receive deferments from military service.[111]

In March 2014 Israel's parliament approved legislation to end exemptions from military service for Haredi seminary students. The bill was passed by 65 votes to one, and an amendment allowing civilian national service by 67 to one.[112]

There has been much uproar in Haredi society following actions towards Haredi conscription. While some Haredim see this as a great social and economic opportunity,[113] others (including leading rabbis among them) strongly oppose this move.[114] Among the extreme Haredim there have been some more severe reactions. Several Haredi leaders have threatened that Haredi populations would leave the country if forced to enlist.[115][116] Others have fueled public incitement against Seculars and National-Religious Jews, and specifically against politicians Yair Lapid and Naftali Bennett, who support and promote Haredi enlistment.[117][118] Some Haredim have taken to threatening fellow Haredim who agree to enlist,[119][120] to the point of physically attacking some of them.[121][122]


As of 2012 it was estimated that 37% of Haredi men and 49% of Haredi women were employed. The most recent figures from the Central Bureau of Statistics on employment rates place Haredi women at 69.3% comparable to 71% for the women's national figure, whilst working Haredi men have increased to 44.5% but still fall far below the 81.5% for the national picture.[123]

The Trajtenberg Committee, charged in 2011 with drafting proposals for economic and social change, called, among other things, for increasing employment among the Haredi population. Its proposals included encouraging military or national service and offering college prep courses for volunteers, creating more employment centers targeting Haredim and experimental matriculation prep courses after Yeshiva hours. The committee also called for increasing the number of Haredi students receiving technical training through the Industry, Trade and Labor Ministry and forcing Haredi schools to carry out standardized testing, as is done at other public schools.[124] It is estimated that half as many of the Haredi community are in employment as the rest of population. This has led to increasing financial deprivation and 50% of children within the community live below the poverty line. This puts strain on each family, the community and the Israeli economy.

The demographic trend indicates the community will constitute an increasing percentage of the population, and consequently Israel faces an economic challenge in the years ahead due to fewer people in the labor force. A report commissioned by the Treasury found that the Israeli economy may lose more than 6 billion shekels annually as a result of low Haredi participation in the workforce.[125] The OECD in a 2010 report stated "Haredi families are frequently jobless or are one-earner families in low-paid employment. Poverty rates are around 60% for Haredim.”[126]

In 2007, the Kemach Foundation was established to become an investor in the sector’s social and economic development and provide opportunities for employment. Through the philanthropy of Leo Noé of London, later joined by the Wolfson family of New York and Elie Horn from Brazil, Kemach has facilitated academic and vocational training. With a $22m budget, including government funding, Kemach provides individualised career assessment, academic or vocational scholarships and job placement for the entire Haredi population in Israel. The Foundation is managed by specialists who, coming from the Haredi sector themselves, are familiar with the community’s needs and sensitivities. By April 2014, more than 17,800 Haredim have received the services of Kemach, and more than 7,500 have, or continue to receive, monthly scholarships to fund their academic or vocational studies. From 500 graduates the net benefits to the government would be 80.8 million NIS if they work for one year, 572.3 million NIS if they work for 5 years, and 2.8 billion NIS (discounted) if they work for 30 years.[127]

According to data released by Central Bureau of Statistics, employment rate in the Haredi sector increased by 7% in two years, 2009-11.[128]

Other issues

Hasidim walk to the synagogue, Rehovot, Israel.

The Haredim are relatively materially poor, compared to other Israelis, but represent an important market sector due to their bloc purchasing habits.[129] For this reason, some companies and organizations in Israel refrain from including women or other images deemed immodest in their advertisements to avoid Haredi consumer boycotts.[130][131] More than 50 percent live below the poverty line and get state allowances, compared with 15 percent of the rest of the population...."[132] Their families are also larger, with Haredi women having an average of 6.7 children while the average Jewish Israeli woman has 3 children.[133] Haredi families with many children receive economic support through governmental child allowances, government assistance in housing young religious couples, as well as specific funds by their own community institutions.[134]

In recent years, there has been a process of reconciliation and an attempt to merge Haredi Jews with Israeli society,[135] although employment discrimination is widespread.[136] Haredi Jews such as satirist Kobi Arieli, publicist Sehara Blau, and politician Israel Eichler write regularly to leading Israeli newspapers.

Another important factor in the reconciliation process has been the activities of ZAKA, a Haredi organization known for providing emergency medical attention at the scene of suicide bombings, and Yad Sarah, the largest national volunteer organization in Israel established in 1977 by former Haredi mayor of Jerusalem, Uri Lupolianski. It is estimated that Yad Sarah saves the country's economy an estimated $320 million in hospital fees and long-term care costs each year.[137][138]


Due to its imprecise definition, lack of data collection and rapid change over time, estimates of the global Haredi population are difficult to measure and may significantly underestimate the true number of Haredim, due to their reluctance to participate in surveys and censuses.[70][139] One estimate given in 2011 stated there were approximately 1.3 million Haredi Jews globally.[140] Studies have shown a very high growth rate with a large young population.[141]

Large Haredi

Israeli communities
In Jerusalem: Mea Shearim
Beit Yisrael (Beis Yisroel) · Geula
Har Nof · Ramot
Ramat Shlomo · Sanhedria
Neve Yaakov · Maalot Dafna
Ramat Eshkol · Ezrat Torah (Ezras Torah)
Mattersdorf · Bayit Vegan
Bnei Brak · Modi'in Illit
Beitar · Beit Shemesh
Kiryat Ye'arim · Ashdod
Rekhasim · Safed · El'ad
North America:
Flatbush · Williamsburg
Borough Park
Crown Heights · Canarsie
East New York · Monsey
Kiryas Joel · Lakewood · Passaic
Los Angeles · Chicago
Cleveland · Detroit  · Baltimore
United Kingdom:
Stamford Hill · Hendon
Golders Green · Edgware
Broughton Park · Prestwich


Israel is home to the largest Haredi population, at approx. 750,000 (out of 7.5 million Israelis) in 2009. The number of Haredi Jews in Israel is rising rapidly. The number of children per woman is 6.2, and the share of Haredim among those under the age of 20 was 16.3% in 2009 (29% of Jews).[142] In 1992, out of a total of 1,500,000 Orthodox Jews worldwide, about 550,000 were Haredi (half of them in Israel).[143] The vast majority of Haredi Jews are Ashkenazi. However, some 20% of the Haredi population are thought to belong to the Sephardic Haredi stream. In recent decades Haredi society has grown due to the addition of a religious population that identifies with the Shas movement. The extent of people leaving the Haredi population is extremely low. The Israeli Central Bureau of Statistics forecasts that the Haredi population of Israel will number 1.1 million in 2019. It is also projected that the number of Haredim in 2059 may be between 2.73 and 5.84 million, of an estimated total number of Israeli Jews between 6.09 and 9.95 million.[142][144] Large Israeli Haredi concentrations include Jerusalem, Bnei Brak, Modi'in Illit, Beitar Illit, Beit Shemesh, Kiryat Ye'arim, Ashdod, and El'ad. Two Haredi cities, Kasif and Harish, are planned.

United Kingdom

In the UK the largest communities are located in London, particularly the Haredi community of Stamford Hill, and in the Greater Manchester areas of Salford, and Prestwich; as well as in the Jewish community of Gateshead.

In 1998 the Haredi population in the Jewish community of the United Kingdom was estimated at 27,000 (13% of affiliated Jews).[143] A 2007 study asserted that three out of four British Jewish births were Haredi, who then accounted for 17% of British Jews, (45,500 out of around 275,000).[8] Another study in 2010 established that there were 9,049 Haredi households in the UK, which would account for a population of nearly 53,400 or 20% of the community.[145][146] Within the next three decades the Board of Deputies of British Jews predicts that the Haredi community will become the largest group in Anglo-Jewry: in comparison with the national average of 2.4 children per family, Haredi families have an average of 5.9 children and consequently the population distribution is heavily biased to the under-20-year-olds. By 2006 membership of Haredi synagogues had doubled since 1990.[147][148]

An investigation by The Independent earlier this year found more than 1,000 children in Haredi communities are attending illegal schools where secular knowledge is banned and they learn only religious texts, meaning they leave school with no qualifications and often unable to speak any English.[149]

United States

The United States is home to the second largest Haredi population, which has a growth rate on pace to double every 20 years. In 2000, there were 360,000 Haredi Jews in the US (7.2 per cent of the approximately 5 million Jews in the U.S.); by 2006, demographers estimate the number had grown to 468,000 or 9.4 per cent.[8]

New York City

Most American Haredi Jews live in the greater New York metropolitan area.[150][151]


The largest centers of Haredi and Hasidic life anywhere in New York are to be found in Brooklyn.[152][153]


The New York City borough of Queens is home to a growing Haredi population mainly affiliated with the Yeshiva Chofetz Chaim and Yeshivas Ohr HaChaim in Kew Gardens Hills and Yeshiva Shaar Hatorah in Kew Gardens. Many of the students attend Queens College.[161] There are major yeshivas and communities of Haredi Jews in Far Rockaway[159] such as Yeshiva of Far Rockaway and a number of others.


One of the oldest Haredi communities in New York is on the Lower East Side[162] home to the Mesivtha Tifereth Jerusalem. The Yeshiva Rabbi Samson Raphael Hirsch and Khal Adath Jeshurun are home to Haredi Jews in Washington Heights.[163]

Upstate New York

Upstate New York has Haredi communities such as the Hasidic communities in Kiryas Joel[164][165] of Satmar Hasidim and New Square of the Skver.[166] A vast community of Haredi Jews lives in the Monsey, New York area.[167]

Long Island (New York)

The Yeshiva Sh'or Yoshuv together with many synagogues in the Lawrence neighborhood have attracted many Haredi Jews.[168]

New Jersey

There are significant Haredi communities in Lakewood (New Jersey) home to the largest non-Hasidic Lithuanian yeshiva in America Beth Medrash Govoha.[169] As well as in Passaic,[170] Edison where in 1982 a branch of the Rabbi Jacob Joseph Yeshiva opened, and a community largely of Syrian Jews favorable to the Haredim in their midst in Deal, New Jersey.[171]


Baltimore, Maryland is home to a large Haredi population. The major yeshiva is Yeshivas Ner Yisroel founded in 1933 with thousands of alumni and their families. Ner Yisroel is also a Maryland state accredited college, and has agreements with Johns Hopkins University, Towson University, Loyola College in Maryland, University of Baltimore, and University of Maryland, Baltimore County allowing undergraduate students to take night courses at these colleges and universities in a variety of academic fields.[161] The agreement also allows the students to receive academic credits for their religious studies.

Silver Spring, Maryland and its environs is home to a growing Haredi community mostly of highly educated and skilled professionals working for the United States government in various capacities, most residing in Kemp Mill, White Oak and Woodside[172] and many of its children attend the Yeshiva of Greater Washington and Yeshivas Ner Yisroel in Baltimore.


Los Angeles is home to many Hasidim and Haredi Jews who are not Hasidic. Most live in the Pico-Robertson and the Fairfax (Fairfax Avenue-La Brea Avenue) areas.[173][174]


Chicago is home to the Haredi Telshe Yeshiva of Chicago with many other Haredim living in the city.[175]


Denver is home to a large Haredi population of Ashkenazi origin, dating back to the early 1920s. The Haredi Denver West Side Jewish Community adheres to Litvak Jewish traditions (Lithuanian) and have several congregations located within their communities.[176]


One of the oldest Haredi Lithuanian yeshivas, Telshe Yeshiva transplanted itself to Cleveland in 1941.[177][178]


About 25,000 Haredim live in the Jewish community of France, mostly Sephardi Jews of North African descent.[143] Important communities are located in Paris, Strasbourg and Lyon. Other important communities, mostly of Ashkenazi Jews, are the Antwerp community in Belgium, as well as in the Swiss communities of Zürich and Basel, and in the Dutch community in Amsterdam. There is also a Haredi community in Vienna, in the community of Austria. Other countries with significant Haredi populations include: Canada, with large Haredi centres in Montreal and Toronto; South Africa, primarily in Johannesburg; and Australia, centred in Melbourne. Hasidic communities also exist in Argentina, especially in Buenos Aires and, to a lesser extent, in Brazil, primarily in São Paulo.

Country Year Population Annual growth rate
Israel2006 444,000–795,000[70]6%[179]
United States2006468,000[8]5.4%[8]
United Kingdom2007/200822,800–36,400[180] / 45,500[8]4%[180]

Past rabbinical leaders

Present leadership and organisations



Israeli political parties

See also


  1. Tatyana Dumova; Richard Fiordo (30 September 2011). Blogging in the Global Society: Cultural, Political and Geographical Aspects. Idea Group Inc (IGI). p. 126. ISBN 978-1-60960-744-9. Haredim regard themselves as the most authentic custodians of Jewish religious law and tradition which, in their opinion, is binding and unchangeable. They consider all other expressions of Judaism, including Modern Orthodoxy, as deviations from God's laws.
  2. Nora L. Rubel (2010). Doubting the Devout: The Ultra-Orthodox in the Jewish American Imagination. Columbia University Press. p. 148. ISBN 978-0-231-14187-1. Retrieved 24 July 2013. Mainstream Jews have - until recently - maintained the impression that the ultraorthodox are the 'real' Jews.
  3. Ilan 2012: "One of the main sources of power enabling Haredi Jews' extreme behavior is the Israeli public's widely held view that their way of life represents traditional Judaism, and that when it comes to Judaism, more radical means more authentic. This is among the most strongly held and unfounded myths in Israel society."
  4. For example: Arnold Eisen, Rethinking Modern Judaism, University of Chicago Press, 1998. p. 3.
  5. Batnitzky 2011, pp. 184–185
  6. 1 2 Wertheimer, Jack. "What You Don’t Know About the Ultra-Orthodox." Commentary Magazine. 1 July 2015. 4 September 2015.
  7. Norman S. Cohen (1 January 2012). The Americanization of the Jews. NYU Press. p. 389. ISBN 978-0-8147-3957-0. Given the high fertility and statistical insignificance of intermarriage among ultra-Orthodox haredim in contrast to most of the rest of the Jews...
  8. 1 2 3 4 5 6 Wise 2007
  9. Buck, Tobias (2011-11-06). "Israel's secular activists start to fight back". FT.com. Retrieved 2013-03-26.
  10. Eli Berman. ""Sect, Subsidy, and Sacrifice: An Economist's View of Ultra-Orthodox Jews"" (PDF).. National Bureau of Economic Research Working Paper No. 6715. August 1998
  11. Šelomo A. Dešen; Charles Seymour Liebman; Moshe Shokeid (1 January 1995). Israeli Judaism: The Sociology of Religion in Israel. Transaction Publishers. p. 28. ISBN 978-1-4128-2674-7. The number of baalei teshuvah, "penitents" from secular backgrounds who become Ultraorthodox Jews, amounts to a few thousand, mainly between the years 1975-87, and is modest compared with the natural growth of the haredim; but the phenomenon has generated great interest in Israel.
  12. 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."
  13. 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."
  14. 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...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." pg 2; and "Defined in terms of observance, then, the number of newly Orthodox is about 100,000." pg. 193.
  15. 1 2 3 Stadler 2009, p. 4
  16. Ben-Yehuda 2010, p. 17
  17. White, John Kenneth (1998). Political Parties and the Collapse of the Old Orders. State University of New York Press. p. 157.
  18. Keysar, Ariela (2009). Secularism, Women & the State: The Mediterranean World in the 21st Century. Institute for the Study of Secularism in Society and Culture. p. 86.
  19. 1 2 Ayalon, Ami (1999). "Language as a barrier to political reform in the Middle East", International Journal of the Sociology of Language, Volume 137, pp. 67–80: "Haredi" has none of the misleading religious implications of "ultra-Orthodox": in the words of Shilhav (1989: 53), "they are not necessarily [objectively] more religious but religious in a different way." and "'Haredi'… is preferable, being a term commonly used by such Jews themselves… Moreover, it carries none of the venom often injected into the term 'ultra-Orthodox' by other Jews and, sadly, by the Western media…."
  20. 1 2 Sources describing the term as pejorative or derogatory include:
    • Kobre, Eytan. One People, Two Worlds. A Reform Rabbi and an Orthodox Rabbi Explore the Issues That Divide Them, reviewed by Eytan Kobre, Jewish Media Resources, February 2003. Retrieved August 25, 2009. "'Indeed, the social scientist Marvin Schick calls attention to the fact that "through the simple device of identifying [some Jews] … as "ultra-Orthodox", … [a] pejorative term has become the standard reference term for describing a great many Orthodox Jews…. No other ethnic or religious group in this country is identified in language that conveys so negative a message.'"
    • Goldschmidt, Henry. Race and religion among the chosen peoples of Crown Heights, Rutgers University Press, 2006, p. 244, note 26. "I am reluctant to use the term 'ultra-orthodox,' as the prefix 'ultra' carries pejorative connotations of irrational extremism."
    • Longman, Chia. "Engendering Identities as Political Processes: Discources of Gender Among Strictly Orthodox Jewish Women", in Rik Pinxten, Ghislain Verstraete, Chia Longmanp (eds.) Culture and politics: identity and conflict in a multicultural world, Berghahn Books, 2004, p. 55. "Webber (1994: 27) uses the label 'strictly Orthodox' when referring to haredi, seemingly more adequate as a purely descriptive name, yet carrying less pejorative connotations than ultra-Orthodox."
    • Shafran, Avi. Don't Call Us 'Ultra-Orthodox', The Jewish Daily Forward, February 2014. Retrieved July 9, 2014. "Considering that other Orthodox groups have self-identified with prefixes like “modern” or “open,” why can’t we Haredim just be, simply, “Orthodox”? Our beliefs and practices, after all, are those that most resemble those of our grandparents. But, whatever alternative is adopted, “ultra” deserves to be jettisoned from media and discourse. We Haredim aren’t looking for special treatment, or to be called by some name we just happen to prefer. We’re only seeking the mothballing of a pejorative."
  21. Lipowsky, Josh. "Paper loses 'divisive' term". Jewish Standard. January 30, 2009. "…JTA [Jewish Telegraphic Agency] faced the same conundrum and decided to do away with the term, replacing it with 'fervently Orthodox.' … 'ultra-Orthodox' was seen as a derogatory term that suggested extremism."
  22. Heilman, Samuel C. (1976). Synagogue Life: A Study in Symbolic Interaction. Transaction Publishers. pp. 15–16. ISBN 1412835496.
  23. Ritzer, edited by George; Ryan, J. Michael (2011). The concise encyclopedia of sociology. Chichester, West Sussex, UK: Wiley-Blackwell. p. 335. ISBN 1444392646.
  24. Donna Rosenthal. The Israelis: Ordinary People in an Extraordinary Land. Simon and Schuster, 2005. p. 183. "Dossim, a derogatory word for Haredim, is Yiddish-accented Hebrew for 'religious.'"
  25. Nadia Abu El-Haj. Facts on the ground: Archaeological practice and territorial self-fashioning in Israeli society. University of Chicago Press, 2001. p. 262.
  26. Benor, Sarah Bunin (2012). Becoming frum how newcomers learn the language and culture of Orthodox Judaism. New Brunswick, N.J.: Rutgers University Press. p. 9. ISBN 0813553911.
  27. Archived February 19, 2012, at the Wayback Machine.
  28. "YIVO | Schick, Mosheh". Yivoencyclopedia.org. Retrieved 2013-03-26.
  29. "Kolmyya, Ukraine (Pages 41-55, 85-88)". Jewishgen.org. 2011-02-12. Retrieved 2013-03-26.
  30. "Rabbi Shimon Sofer • "The Author of Michtav Sofer"". Hevratpinto.org. Retrieved 2013-03-26.
  31. "New Religious Party". Archive.jta.org. 1934-09-13. Retrieved 2013-03-26.
  32. "Berlin Conference Adopts Constitution for World Union Progressive Judaism". Archive.jta.org. 1928-08-21. Retrieved 2013-03-26.
  33. "Agudah Claims 16,205 Palestine Jews Favor Separate Communities". Archive.jta.org. 1929-02-28. Retrieved 2013-03-26.
  34. "Palestine Communities Ordinance Promulgated". Archive.jta.org. 1927-07-20. Retrieved 2013-03-26.
  35. "Rabbi Dushinsky Installed As Jerusalem Chief Rabbi of Orthodox Agudath Israel". Archive.jta.org. 1933-09-03. Retrieved 2013-03-26.
  36. Assaf, David (2010). "Hasidism: Historical Overview". The YIVO Encyclopedia of Jews in Eastern Europe. p. 2.
  37. MacQueen, Michael (2014). "The Context of Mass Destruction: Agents and Prerequisites of the Holocaust in Lithuania". Holocaust and Genocide Studies. Oxford University Press. 12 (1): 27–48. ISSN 1476-7937.
  38. Weiss, Raysh. "Haredim (Chareidim)". myjewishlearning.com.
  39. Lehmann, David; Siebzehner, Batia (August 2009). "Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism". European Journal of Sociology. 50 (2): 273–308. doi:10.1017/s0003975609990142.
  40. Bob, Yonah Jeremy (19 April 2013). "Sephardi haredim complain to court about 'ghettos'". The Jerusalem Post. Retrieved 22 June 2014.
  41. Stadler 2009, p. 79: "The economic situation of Haredi in Israel is unique. When comparing the Haredi community in Israel with that in the United States, Gonen (2000) found that Haredi members in the United States (both Lithuanians and Hassidic) work and participate in the labor market."
  42. Stadler 2009, p. 44: "The support of the yeshiva culture is related also to the developments of Israel's welfare policy... This is why in Israel today, Haredim live in relatively poorer conditions (Berman 2000, Dahan 1998, Shilhav 1991), and large Haredi families are totally dependent on state-funded social support systems. This situation is unique to Israel."
  43. Stadler 2009, pp. 77–78: "According to various surveys of the Haredi community, between 46 and sixty percent of its members do not participate in the labor market and 25 percent have part-time jobs (see Berman 1998; Dahan 1998). Members who work usually take specific jobs within a very narrow range of occupations, mainly those of teachers and clerical or administrative staff (Lupo 2003). In addition, because Haredim encourage large families, half of them live in poverty and economic distress (Berman 1998)."
  44. הרב הראשי לתלמידי הישיבות: אל תצפו בטלוויזיה בפיצוציות [Chief Rabbi [of Israel] To Yeshiva Students: Don't Watch TV in Kiosks]. Ynetnews (in Hebrew). 29 July 2013. Retrieved 21 September 2013.
  45. Rosenblum, Jonathan (2004-12-15). "Proud to be Chareidi". Jewish Media Resources. Retrieved 2013-09-21.
  46. 1 2 Miller, Rabbi Jason (8 June 2012). "Ultra-Orthodox Jews are Correct About the Dangers of the Internet". The Huffington Post. Retrieved 22 June 2014.
  47. "Is that cellphone kosher?". BBC News. 2008-10-06. Retrieved 2013-09-21.
  48. "Ultra-Orthodox Jews Rally to Discuss Risks of Internet". The New York Times. 20 May 2012. Retrieved 20 September 2012.
  49. Dress: Why do some Orthodox Jews, especially Chassidim, wear a distinctive style of clothing (i.e., fur hats, black coats, gartel)?, Soc.Culture.Jewish: "The style of hat varies by groups, and the black hat is relatively modern. In the pre-war Lithuanian Yeshivot, grey suits and grey fedoras were the style and many in the Litvish tradition still wear grey and blue suits."
  50. Hoffman 2011, p. 90
  51. 1 2 "A long article explaining the characteristics of female Haredi dress inside and outside the house". Peopleil.org. Retrieved 2014-03-11.
  52. Galahar, Ari. "Rabbi Yosef comes out against wig-wearing". Ynetnews.com. Retrieved 31 January 2014.
  53. Marx, Daliah (16 July 2007). זה לא צנוע לדבר על צניעות [It's Not Modest to Talk About Modesty] (in Hebrew). Ynetnews. Retrieved 11 March 2014.
  54. Aryeh Spero (11 January 2013). "Orthodoxy Confronts Reform – The Two Hundred Years' War". In Dana Evan Kaplan. Contemporary Debates in American Reform Judaism: Conflicting Visions. Routledge. p. 119. ISBN 978-1-136-05574-4. Haredi citizenship is beneficial, however, since it creates safe neighborhoods where robbery, mugging, or rape will not be visited on strangers walking through it, and where rules of modesty and civilized behavior are the expected norm.
  55. Starr Sered 2001, p. 196
  56. Sharkansky 1996, p. 145: "Modesty patrols" exist in Bnei Brak and ultra-Orthodox neighborhoods of Jerusalem; their purpose is to keep those areas free of immoral influences."
  57. Ben-Yehuda 2010, p. 115: "Women dressed in what is judged as immodest may experience violence and harassment, and demands to leave the area. Immodest advertising may cause Haredi boycotts, and public spaces that present immodest advertisement may be vandalized."
  58. Melman 1992, p. 128: "In one part of the city, Orthodox platoons smash billboards showing half-naked fashion models."
  59. Heilman 2002, p. 322: "While similar sentiments about the moral significance of "immodest" posters in public are surely shared by American haredim, they would not attack images of scantily clad models on city bus stops on their neighborhoods with the same alacrity as their Israeli counterparts.
  60. Calvin Klein bra advert ruled OK despite Charedi complaint, Jennifer Lipman, January 18, 2012
  61. Jews flee Rio during carnival, Kobi Nahshoni 15/02/13
  62. Cohen 2012, p. 159
  63. Lidman, Melanie (2012-08-29). "Egged: We will not use people on J'lem bus ads". Jpost.com. Retrieved 2013-09-21.
  64. Egged bars J’lem ads featuring aliens Times of Israel (June 28, 2013)
  65. Ban this offensive advert, Jewish leaders demand, By Chris Hastings and Elizabeth Day 27/07/03Daily Telegraph
  66. N. J. Demerath, III; Nicholas Jay Demerath (1 January 2003). Crossing the Gods: World Religions and Worldly Politics. Rutgers University Press. p. 103. ISBN 978-0-8135-3207-3. To honor the Sabbath, many government services are closed, and no state buses operate from sundown Friday to sundown Saturday. Recent religious demands in Jerusalem have ranged from Sabbath road closings in Jewish areas and relocating a sports stadium so that it would not disturb a particular neighborhood's Sabbath to halting the sale of non-kosher food in Jewish sectors.
  67. Issa Rose (2004). Taking Space Seriously: Law, Space, and Society in Contemporary Israel. Ashgate Publishing, Ltd. pp. 101–105. ISBN 978-0-7546-2351-9. The residents of the neighbourhood considered traffic on the Sabbath an intolerable provocation directly interfering with their way of life and began to demonstrate against it (Segev, 1986).
  68. 1 2 Zeveloff 2011
  69. Landau 1993, p. 276
  70. 1 2 3 Ettinger 2011
  71. Chavkin & Nathan-Kazis 2011
  72. Rosenberg 2011
  73. Sharon 2012
  74. Heller 2012
  75. The Jewish Spectator. School of the Jewish Woman. 1977. p. 6. THE NEW YORK State Assembly has passed a law permitting segregated seating for women on the buses chartered by ultra-Orthodox Jews for the routes from their Brooklyn and Rockland County (Spring Valley, Monsey, New Square) neighborhoods to their places of business and work in Manhattan. The buses are equipped with mehitzot which separate the men's section from the women's. The operator of the partitioned buses and the sponsors of the law which permits their unequal seating argued their case by invoking freedom of religion.
  76. Dashefsk & Sheskin 2012, p. 129
  77. Haughney 2011
  78. Kobre, Eytan (28 December 2011). "In The Hot Seat". Mishpacha. Retrieved 18 December 2013.
  79. Katya Alder (24 April 2007). "Israel's 'modesty buses' draw fire". BBC News.
  80. "El Al to launch kosher flights for haredim - Israel Jewish Scene, Ynetnews". Ynet.co.il. Retrieved 2013-09-21.
  81. "Israel: Selected Issues Paper; IMF Country Report 12/71; March 9, 2012" (PDF). Retrieved 2014-02-23.
  82. Rotemfirst1=Tamar (4 September 2012). "Israel's ultra-Orthodox community tackles the issue of sexual abuse". HAARETZ. HAARETZ. Retrieved 3 March 2015.
  83. Bryant 2012: "Haredi press rarely reports on deviance and unconventionality among Haredim. Thus, most reports are based on the secular Press. This is consistent with Haredi press policy of "the right of the people not to know," which aims to shield Haredi readers from exposure to information about such issues as rape, robbery, suicide, prostitution, and so on."
  84. 1 2 3 Rita James Simon (28 July 1978). Continuity and Change: A Study of Two Ethnic Communities in Israel. CUP Archive. pp. 73–74. ISBN 978-0-521-29318-1.
  85. Cohen 2012, p. 79
  86. 1 2 3 Cohen 2012, p. 80
  87. anonymous (BBC) 2009
  88. Tessler 2013
  89. "ynet ביטאון ש"ס צנזר את תמונת רחל אטיאס - יהדות". Ynet.co.il. Retrieved 2014-03-11.
  90. Cohen 2012, p. 93
  91. Cohen & Susser 2000, p. 103: "The Haredi press, for its part, is every bit as belligerent and dismissive. […] Apart from the recurrent images of drug-crazed, sybaritic, terminally empty-headed young people, the secular world is also portrayed as spitefully anti-Semitic."
  92. Cohen & Susser 2000, p. 102: "Yet when the Haredi newspapers present the world of secular Israeli youth as mindless, immoral, drugged, and unspeakably lewd..."
  93. Cohen & Susser 2000, p. 103
  94. Cohen 2012, p. 110
  95. 1 2 Cohen 2012, p. 111
  96. David Sherman (1993). Judaism Confronts Modernity: Sermons and Essays by Rabbi David Sherman on the Meaning of Jewish Life and Ideals Today. D. Sherman. p. 289. ISBN 978-0-620-18195-2. The establishment of the State of Israel was bitterly opposed by the ultra-orthodox who still have great difficulty in accepting it. In Mea Shearim, Yom Ha'Atzmaut, Israel Independence Day is treated as a day of mourning. They act as if they would rather be under Arafat or Hussein.
  97. Ruth Ebenstein (2003). "Remembered Through Rejection: Yom HaShoah in the Ashkenazi Haredi Daily Press, 1950-2000". Israel Studies. Volume 8 (Number 3, Fall 2003 ed.). Indiana University Press. p. 149. A few years later, in the late 1990s, we find a striking twist to the Haredi rejection of the day. Both Ha-mod'ia and Yated Ne'eman usher in Yom HaShoah with trepidation. No longer was the day simply one they found offensive, but in their experience it now marked the start of a week-long assault on Haredim for not observing the trilogy of secular Israel's national "holy days" — Yom HaShoah, Yom Hazikaron Lehaleley Zahal (the Memorial Day for Israel's war dead), and Yom Ha'atzmaut (Independence Day). Sparked, perhaps, by media coverage of Haredim ignoring memorial sirens, Haredim now felt attacked, even hunted down, for their rejection of the day during a period described by both Haredi newspapers with the Talmudic term byimey edeyhem, referring to idolatrous holidays.
  98. Hasidic leader Yaakov Friedman, the Admor of Sadigura, dies at 84
  99. Lior Dattel (2012-02-10). "New project to integrate Haredim in higher education". Haaretz. Retrieved 2012-03-02.
  100. "משכורות בצה"ל: כמה הצבא מוציא עליכם?". Mako.co.il. Retrieved 2014-03-11.
  101. "סל ההטבות לאברך: 17 אלף שקל ברוטו - כללי - הארץ". Haaretz.co.il. 2012-11-13. Retrieved 2014-03-11.
  102. "An example for an academic program for Haredi yeshiva students at the Israeli Open University". Openu.ac.il. Retrieved 2014-03-11.
  103. Only one academic institution allows this. Also, most soldiers work over 9 hours a day, and cannot afford such studies time-wise, or with their low monthly salary (see prior references to soldier's monthly income)
  104. "תורה מגינה ומצילה". Shabes.net. Retrieved 2014-03-11.
  105. "הרב עמאר: "ישיבת ההסדר באשקלון מגנה על העיר"". Srugim.co.il. 2011-09-13. Retrieved 2014-03-11.
  106. "שר הפנים אלי ישי: צה"ל נכשל במלחמת לבנון השנייה כי החיילים לא התפללו - חינוך וחברה - הארץ". Haaretz.co.il. 2012-01-18. Retrieved 2014-03-11.
  107. Mordecai Richler. "This Year in Jerusalem". Chatto & Windus, 1994. ISBN 0701162724. pg/ 73.
  108. Amos Harel (2012-02-24). "IDF facing shortage of new soldiers". Haaretz. Retrieved 2012-03-19.
  109. Amos Harel (2012-03-01). "Haaretz probe: Many in IDF's Haredi track aren't really Haredi". Haaretz. Retrieved 2012-03-19.
  110. Sheleg, Yair. 2000. The new religious Jews: recent developments among observant Jews in Israel (HaDati'im haHadashim: Mabat achshavi al haHevra haDatit b'Yisrael). Jerusalem: Keter (in Hebrew).
  111. "BBC News - Israel ends ultra-Orthodox military service exemptions". Bbc.com. 2014-03-12. Retrieved 2014-08-17.
  112. "נשפיע - סקר: 68% מהחרדים בעד גיוס תלמידי ישיבות לצבא". Nashpia.co.il. 2013-04-18. Retrieved 2014-03-11.
  113. "הרב חיים דרוקמן בעד גיוס חרדים: "מצווה מהתורה"". Kikarhashabat.co.il. Retrieved 2014-03-11.
  114. "הרב עובדיה יוסף על סכנת הגיוס: "נעזוב את הארץ"". Kikarhashabat.co.il. Retrieved 2014-03-11.
  115. "צפו בוידאו שעורר סערה: הרב אייכלר "אם תפגעו בנו נעזוב את הארץ לצמיתות"". Kooker.co.il. 2013-10-17. Retrieved 2014-03-11.
  116. "News report of mainstream Haredi Rabbis cursing and inciting against Lapid". Globes.co.il. 2013-09-29. Retrieved 2014-03-11.
  117. "A news report regarding an incitement campaign against people supporting Haredi enlistment included a long comic book depicting Haredim as sheep, and the Secular, Nationally-Religious and their politicians as predatory animals who conspire to eat them". Ynet.co.il. Retrieved 2014-03-11.
  118. "ynet די להסתה: גם אני חרד"ק גאה - יהדות". Ynet.co.il. Retrieved 2014-03-11.
  119. "ynet אזהרה: בקרוב עלול להירצח חייל חרדי - יהדות". Ynet.co.il. Retrieved 2014-03-11.
  120. "ynet ביום שאחרי: "אף חייל לא הותקף. ספין של צה"ל" - יהדות". Ynet.co.il. Retrieved 2014-08-17.
  121. "ynet "החיים שלנו סיוט". עדויות של חיילים חרדים - יהדות". Ynet.co.il. Retrieved 2014-03-11.
  122. עיבודים מיוחדים של מינהל מחקר וכלכלה ללסקר כ’א של הל׳מס 2000–2013
  123. Hila Weisberg (2012-01-27). "Measures on Haredim vanish from labor reform". The Marker - Haaretz. Retrieved 15 July 2014.
  124. "Haredi unemployment costs billions annually". Ynetnews.com. 1995-06-20. Retrieved 2014-08-17.
  125. "OECD Reviews of Labour Market and Social Policies OECD Reviews of Labour Market and Social Policies: Israel" (1). 22 January 2010: 286. |first1= missing |last1= in Authors list (help)
  126. Lisa Cave and Hamutal Aboody (December 2010). "The Benefits and Costs of Employment Programs for the Haredim Implemented by the Kemach Foundation". Myers JDC Brookdale Institute.
  127. Ran Rimon: Bank of Israel: 45% of Haredim worked in 2011 Ynet 3 Oct 2012.
  128. Bartram, David. "Cultural Dimensions of Workfare and Welfare". Journal of Comparative Policy Analysis, 7:3, 233–247, 2005
  129. "A news report on the very large Israeli company Tnuva censoring women in order to please Haredi clients". Ynet.co.il. Retrieved 2013-09-21.
  130. "A news report (August 2013)". Ynet.co.il. Retrieved 2013-09-21.
  131. Erlanger, Steven (November 2, 2007). "A Modern Marketplace for Israel's Ultra-Orthodox". The New York Times. Retrieved 2008-05-22.
  132. Paul Morland (April 7, 2014). "Israeli women do it by the numbers". The Jewish Chronicle. Retrieved 20 May 2014.
  133. Dov Friedlander (2002). "Fertility in Israel: Is the Transition to Replacement Level in Sight?
    Part of: Completing the Fertility Transition."
    (PDF). United Nations, Department of Economic and Social Affairs Population Division.
  134. Ibenboim, Racheli. "Ultra-Orthodox feminism: Not a contradiction in terms." Jewish Journal. 29 June 2016. 1 July 2016.
  135. Newman, Marissa (30 March 2014). "Gov't: Employers discriminate against Arabs, Haredim". The Times of Israel. Retrieved 22 June 2014.
  136. "Yad Sarah – 30 Years Old". Israel Today Magazine. 9 July 2006. Retrieved 8 December 2011.
  137. Marks, Abbey (22 June 2007). "Israel's Yad Sarah Makes Volunteering With Elderly A National Pastime". Jweekly.com. Retrieved 8 December 2011.
  138. "Analysis of Nonresponse in a Social Survey with the Sharp Bounds Method" (PDF). Retrieved 2013-09-21.
  139. Brown 2011
  140. "Britain Sees Spike in Ultra-Orthodox Population –". Forward.com. 2010-05-24. Retrieved 2013-09-21.
  141. 1 2 Ari Paltiel, Michel Sepulchre, Irene Kornilenko, Martin Maldonado: Long‐Range Population Projections for Israel: 2009‐2059 Israeli Central Bureau of Statistics. Retrieved 2014-04-21.
  142. 1 2 3 4 Baumel, Simon D. (2005). Sacred speakers: language and culture among the Haredim in Israel. New York: Berghahn Books. ISBN 978-1-84545-062-5. LCCN 2005053085. OCLC 226230948.
  143. "CBS predicts Arab-haredi majority in 2059 - Israel News, Ynetnews". Ynetnews.com. 1995-06-20. Retrieved 2013-08-06.
  144. Graham & Vulkan 2010
  145. Pinter 2010
  146. Wynne-Jones 2006
  147. "Shtetls of the mind". The Economist. 13 June 2015. Retrieved 17 December 2015.
  148. Ultra-Orthodox Jews launch million-pound fundraising bid to stop children living with 'irreligious parents'
  149. Berger, Joseph (June 11, 2012). "Aided by Orthodox, City's Jewish Population Is Growing Again". The New York Times. Retrieved 16 June 2014.
  150. Goldberg, J.J. (June 15, 2012). "Time To Rethink the New York Jew: Study Leaves Out Suburbs and Ignores Splits Among Orthodox". The Jewish Daily Forward. Retrieved 16 June 2014.
  151. Debra, Nussbaum Cohen (Feb 19, 2013). "As New York Haredim multiply, Jewish Federation faces a quandary". Haaretz. Retrieved 16 June 2014.
  152. Shwayder, Maya (2013-09-20). "NY Jewish community wields growing political power: High birthrate of ultra-Orthodox and hassidic communities expected to have great impact on future votes.". The Jerusalem Post. Retrieved 16 June 2014.
  153. Berger, Joseph (July 5, 2012). "Divisions in Satmar Sect Complicate Politics of Brooklyn Hasidim". The New York Times. Retrieved 16 June 2014.
  154. Fox, Margalit (March 25, 2005). "Naftali Halberstam Dies at 74; Bobov Hasidim's Grand Rabbi". The New York Times. Retrieved 16 June 2014.
  155. Brenner, Elsa (April 3, 1994). "Two Groups Contest Role in Promoting Lubavitch Judaism's Cause in the County". The New York Times. Retrieved 16 June 2014.
  156. 1 2 According to sociologists studying contemporary Jewry, the Chabad movement neither fits into the category of Haredi or modern Orthodox, the standard categories for Orthodox Jews. This is due in part to the existence of the "non-Orthodox Hasidim" (of which include former Israeli President Zalman Shazar), the lack of official recognition of political and religious distinctions within Judaism and the open relationship with non-Orthodox Jews represented by the activism of Chabad emissaries. See Liebman, Charles S. “Orthodoxy in American Jewish Life.” The American Jewish Year Book (1965): 21-97; 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.
  157. Weichselbaum, Simone (June 26, 2012). "Nearly one in four Brooklyn residents are Jews, new study finds: Growing Orthodox families across the borough account for most of the increase". The New York Daily News. Retrieved 16 June 2014.
  158. 1 2 Heilman, Samuel C. (2006). Sliding to the Right: The Contest for the Future of American Jewish Orthodoxy. Berkeley, California: University of California Press. pp. 73–74. ISBN 9780520247635. Retrieved 16 June 2014.
  159. Machberes/Matzav.com (November 17, 2010). "Shea Rubenstein Claims Marine Park is "Fastest-Growing Jewish Community in the World". The Jewish Press/Matzav.com. Retrieved 16 June 2014.
  160. 1 2 3 4 Helmreich, William B. (1982). The World of the Yeshiva: An Intimate Portrait of Orthodox Jewry. New York, New York: The Free Press - Macmillan Publishing Company/Republished by Ktav Publishing (2000). pp. 200, 226–228, 236–238. ISBN 0881256420.
  161. Diner, Hasia R. Diner (2000). Lower East Side Memories: A Jewish Place in America. Princeton, New Jersey: Princeton University Press. pp. 98–99. ISBN 0691095450. Retrieved 16 June 2014.
  162. Geberer, Raanan (March 28, 2013). "'Ultra-Orthodox Jews': who are they?". Brooklyn Daily Eagle. Retrieved 16 June 2014.
  163. McKenna, Chris (2011-03-25). "CENSUS 2010: Orange population growth rate 2nd highest in state, but lower than expected Sullivan and Ulster also recorded increases". Times Herald-Record. Retrieved 16 June 2014.
  164. Santos, Fernanda (August 27, 2006). "Reverberations of a Baby Boom". The New York Times. Retrieved 16 June 2014.
  165. Jewish Virtual Library. "New Square". jewishvirtuallibrary.org. Jewish Virtual Library/Encyclopedia Judaica. Retrieved 16 June 2014.
  166. Jewish Virtual Library. "Rockland County". jewishvirtuallibrary.org. Jewish Virtual Library/Encyclopedia Judaica. Retrieved 16 June 2014.
  167. Eisenberg, Carol (June 10, 2006). "A clash of cultures in the Five Towns". US Newsday. Retrieved 16 June 2014.
  168. Landes, David (June 5, 2013). "How Lakewood, N.J., Is Redefining What It Means To Be Orthodox in America: Seventy years ago, Rabbi Aharon Kotler built an enduring community of yeshiva scholars by making peace with capitalism". Tablet Magazine. Retrieved 16 June 2014.
  169. Lipman, Steve (2009-11-11). "A Haredi Town Confronts Abuse From The Inside: Passaic, N.J., is waging a lonely fight against molestation in the Orthodox community. Will its example spread?". The New York Jewish Week. Retrieved 16 June 2014.
  170. Cohler-Esses, Larry (July 28, 2009). "An Inside Look at a Syrian-Jewish Enclave: Solidarity Forever, or 'Medieval Minds in Armani Designs'?". The Jewish Daily Forward. Retrieved 16 June 2014.
  171. Lubman Rathner, Janet (October 15, 2005). "An Orthodox Destination". The Washington Post. Retrieved 16 June 2014.
  172. Klein, Amy (November 9, 2006). "Two neighborhoods reveal Orthodox community's fault lines: Pico-Robertson vs. Hancock Park". Jewish Journal. Retrieved 16 June 2014.
  173. Tavory, Iddo. "The Hollywood shtetl: From ethnic enclave to religious destination (2010)". academia.edu. sagepublications.com. Retrieved 16 June 2014.
  174. Wax, Burton (Spring 2012). "Orthodoxy/Traditional Judaism in Chicago (June 10, 2012) PDF" (PDF). Chicago Jewish Historical Society. 36, No 1 (Chicago Jewish History): 15–16. Retrieved 16 June 2014.
  175. Denver West Side Jewish Community
  176. Wittenberg, Ed (August 23, 2013). "Telshe Yeshiva hidden gem in Lake County". Cleveland Jewish News. Retrieved 16 June 2014.
  177. Encyclopedia of Cleveland History/Case Western Reserve University. "Telshe Yeshiva - The Encyclopedia of Cleveland History (13 Mar 2011)". ech.case.edu. The Encyclopedia of Cleveland History. Retrieved 16 June 2014.
  178. http://www.economics-ejournal.org/economics/discussionpapers/2009-19/count
  179. 1 2 Graham & Vulkan 2008


External links

Wikimedia Commons has media related to Haredi Judaism.
This article is issued from Wikipedia - version of the 12/4/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.