Search Results (55)

The use of telemedicine by the Ultra-Orthodox (UO) population in Israel presents challenges due to unique cultural characteristics, including limited internet use for religious ideological reasons and lower levels of digital literacy. This cross-sectional survey examines the rate of telemedicine use in the UO society in Israel according to religious groups, factors, attitudes and barriers associated with telemedicine use. The study included 1460 adult UO participants using quota by gender, and religiosity groups. The participants underwent a phone interview assessing telemedicine use (defined as at least one monthly phone/video call/e-mail correspondence with a medical professional, during the last year), attitudes, and perceived barriers. In total, 39% of participants used telemedicine and 42% performed one or more administrative actions. Phone consultations were the most common mode of communication with healthcare providers. The main barrier to using telemedicine was religious-ideological. Multiple logistic regression revealed that female sex, participants aged 30–44, married status, above-average income, frequent family physician visits, and internet use significantly associated with telemedicine use. Compared to <30, adults aged 60+ years use less telemedicine (OR 0.52, 95% CI 0.32–0.86). These findings indicate telemedicine use within the UO population, though substantial cultural barriers remain, and may assist policymakers in expanding its implementation. Full article

Israeli higher education institutes are challenged by the growing number of ultra-orthodox students. This requires coping with novel aspects unfamiliar to participants, as students and as teachers in the education system, utilizing online learning as a lever for empowering this marginalized population. The aim of the proposed research was to explore perceptions of ultra-orthodox students studying in B.Ed. programs within a secular college of education towards online courses. Data included transcriptions from 68 narratives of interviews, which were analyzed using a mixed-methods approach, which helped us achieve an in-depth understanding of the difficulties and challenges of these higher education students. Altogether, five themes were identified, namely: technical challenges, ethical/religious challenges, academic challenges, engagement challenges, and aspects of availability. Statements referring to academic challenges and engagement challenges were the most frequent. The number of positive and negative statements was balanced. Also, distinct patterns of responses were identified for married vs. single ultra-orthodox women. Findings demonstrate the complexity of utilizing online learning among ultra-orthodox B.Ed. students, in a twofold manner: personally and community-wise. The study may shed light on online learning in additional marginal communities worldwide that are traditional in nature, and that may benefit from online courses. Full article

Siblings of individuals with developmental disabilities frequently assume central emotional and caregiving roles within their families, often facing ongoing and unique stressors. This quantitative study assessed perceived psychosocial stress among 465 emerging adult siblings (aged 18–28) of individuals diagnosed with autism, Down Syndrome (DS), or cerebral palsy (CP), focusing on the gender of the typically developing sibling, type of diagnosis, and religious-cultural sector. Within the Jewish-Israeli population, three main religious-cultural sectors—secular, religious-national, and ultra-Orthodox—differ in their engagement with broader society and adherence to traditional lifestyles. Results indicated significant main effects for all variables: Brothers reported higher stress than sisters, and siblings of individuals with autism or CP experienced greater stress than those with siblings with DS. Religious-cultural sector further interacted with stress: ultra-Orthodox siblings of individuals with autism reported the highest stress, while secular siblings of individuals with CP also exhibited elevated stress. Secular brothers reported higher stress than sisters, while gender differences were not evident in the religious-national or ultra-Orthodox groups. These findings emphasize the need for culturally and religiosity-sensitive interventions that address gender norms and the distinct challenges of various developmental disabilities, to support and improve the well-being and adaptive functioning of siblings during emerging adulthood. Full article

Background: While a few studies suggest that depigmentation tends to develop more frequently in patients with malignant melanoma (MM), the association between vitiligo and MM has been sparsely investigated in the setting of controlled studies. Methods: A population-based case–control study compared 14,632 patients with vitiligo with 71,580 control subjects matched by age, sex, and ethnicity regarding the prevalence of preexisting MM. Logistic regression was used to calculate the odds ratio (OR) and 95% confidence intervals (CIs) of developing vitiligo both in univariate and multivariate models, adjusting for demographic variables and comorbidities. The OR was also stratified by age, sex, ethnicity, and ultraorthodox status. Results: The prevalence of preexisting MM was statistically comparable between individuals with vitiligo and controls (0.30% vs. 0.35%, respectively). In the general study population, a history of MM was not significantly associated with an elevated likelihood of developing vitiligo (multivariate OR, 1.03; CI 95%, 0.76–1.40). Among the Arab population, however, preexisting MM was associated with a sixfold-increased likelihood of subsequent vitiligo (univariate OR, 6.55; 95% CI, 1.46–29.27). Patients with vitiligo and comorbid MM were older at the onset of vitiligo, had a higher burden of comorbid conditions, and showed an overrepresentation of Jewish ancestry. Conclusions: A history of MM does not increase the probability of vitiligo in the general Israeli population, except among the Arab minority, who show a sixfold-elevated odds of vitiligo after MM. Further investigation is essential to gain deeper insights into this relationship. Full article

This paper examines a previously unknown anonymous Hebrew letter inserted into a postwar edition of Shem HaGedolim, found in the library of the Jewish University in Budapest. The letter, composed in Győr in 1947, consists almost entirely of passages copied from Tiferet Chayim, a hagiographic genealogy of the Sanz Hasidic dynasty. Although derivative in content, the letter’s form and placement suggest it was not meant for transmission but instead served as a private act of mourning and historiographical preservation. By situating the letter within the broader context of post-Holocaust Jewish and Hasidic memory practices, including yizkor books, rabbinic memoirs, and grassroots commemorative writing, this study proposes that the document constitutes a “micro-yizkor”: a bibliographic ritual that aimed to re-inscribe lost tzaddikim into sacred memory. Drawing on theories of trauma, religious coping, and bereavement psychology, particularly the Two-Track Model of Bereavement, the paper examines the letter as both a therapeutic and historiographical gesture. The author’s meticulous copying, selective omissions, and personalized touches (such as modified honorifics and emotive phrases) reflect an attempt to maintain spiritual continuity in the wake of communal devastation. Engaging scholarship by Michal Shaul, Lior Becker, Gershon Greenberg, and others, the analysis demonstrates how citation, far from being a passive act, functions here as an instrument of resistance, memory, and redemptive reconstruction. The existence of such a document can also be examined through the lens of Maurice Rickards’ insights, particularly his characterization of the “compulsive note” as a salient form of ephemera, materials often inserted between the pages of books, which pose unique challenges for interpreting the time capsule their authors sought to construct. Ultimately, the paper argues that this modest and anonymous document offers a rare window into postwar Ultra-orthodox religious subjectivity. It challenges prevailing assumptions about Hasidic silence after the Holocaust and demonstarates how even derivative texts can serve as potent sites of historical testimony, spiritual resilience, and bibliographic mourning. The letter thus sheds light on a neglected form of Hasidic historiography, one authored not by professional historians, but by the broken-hearted, writing in the margins of sacred books. Full article

Background: To provide effective mental health care across cultural differences, therapists must develop cultural competencies, including an awareness of and sensitivity to diverse backgrounds. In Israel, secular therapists (STs) working with ultra-orthodox (UO), also referred to as Haredi, clients face challenges due to mutual distrust and sociopolitical tensions between the communities. This study aims to assess Israeli STs’ cross-cultural competencies and attitudes toward Haredi clients, examining the association between perceptions and competencies. Methods: The data were collected from an anonymous, self-administered online survey conducted between April and November 2024 among 70 STs in Israel. The study utilized the Cross-Cultural Competence of Healthcare Professionals (CCCHP-27) scale and a self-developed questionnaire assessing STs’ attitudes toward UO clients. The statistical analysis was performed using JASP 0.18.3. Results: While STs exhibited high general cross-cultural competence, their competence in working with Haredi clients was lower and more complex. Therapists with more experience treating UO clients had more positive attitudes toward them, whereas those working in public settings demonstrated lower cultural awareness. Although STs faced cultural and ideological challenges, many expressed openness and professional growth. Notably, while 57.2% felt that working with UO clients improved their skills, only 37.2% recommended it to others. Similarly, while 52.8% enjoyed working with diverse clients, only 27.2% reported enjoying working with UO clients. A negative correlation was found between the emotions about minorities scale and two UO-related subscales, views (ρ = −0.307, p = 0.01) and awareness (ρ = −0.534, p < 0.001), suggesting that local sociopolitical factors influence attitudes toward the Haredi community. Conclusions: This study highlights a gap between STs’ general cross-cultural competencies and their attitudes toward the Haredi population. The findings underscore the need for continued professional training in culturally competent therapy, as personal interactions play a crucial role in bridging societal divides and improving therapeutic relationships. Full article

This article examines Rabbi Moshe Avigdor Amiel’s concept of “Torah and Work” (Torah va’avoda) as a central tenet of Religious Zionism. Rabbi Amiel, a prominent ideologue of the Mizrahi movement who served as Chief Rabbi of Tel Aviv (1936–1945), viewed the integration of spirituality and materiality as representing complete Judaism. Using Hegelian dialectics, Amiel explained his approach: the thesis (spirit) and antithesis (matter) unite to form a synthesis (complete Judaism). He argued that exile transformed Jewish identity from a multidimensional biblical identity to a one-dimensional rabbinical identity focused solely on spirituality. Religious Zionism aimed to restore Judaism to its original completeness. Amiel criticized both ultraorthodox Jews who embraced only the spiritual aspect (Torah) and secular Jews who embraced only the material aspect (work), asserting that only “the complete matter, not half the matter” represents authentic Judaism. He boldly claimed that partial perspectives constitute idolatry. The article explores Amiel’s position on “Hebrew labor”, which he viewed as a national commandment without limitation, contrary to the ultraorthodox view that restricted it to charity considerations. His relationship with labor movements and socialism is also examined—he identified commonalities between Judaism and socialism while highlighting fundamental differences. In 1938, Rabbi Amiel established “Hayishuv Hahadash”, Israel’s first yeshiva high school combining religious and secular studies, as a practical manifestation of his vision of complete Judaism integrating Torah and work. Amiel’s critical stance toward various groups—including Religious Zionism, ultraorthodoxy, and secular Zionism—stemmed from his commitment to revitalizing biblical Jewish identity that harmoniously combines Torah study and productive labor. Full article

Understanding the role of collectivism in shaping prosocial behavior is critical for advancing theories of social cooperation and group dynamics. This study provides the first empirical examination of collectivistic orientation within the Ultra-Orthodox (Haredi) community using the Horizontal and Vertical Individualism-Collectivism (HVIC) framework. Data from 702 participants revealed a predominant collectivist orientation, with a particularly strong emphasis on balanced collectivism. The study further explored how collectivist and individualist tendencies predict helping behaviors toward in-group and out-group members. Results indicate that conservatism positively predicts in-group prosocial behavior but negatively predicts out-group assistance, whereas balanced collectivism and individualism are associated with increased out-group helping. The strongest predictor of out-group assistance was an individual’s inherent disposition to help, suggesting that prosocial behavior extends beyond purely communal expectations and positions these individuals as natural agents of community change. This insight offers a perspective on how personal characteristics may contribute to community renewal. Our study contributes to cross-cultural research on collectivism and prosocial behavior by emphasizing the role of power orientation and resource allocation in shaping altruistic tendencies, while demonstrating that vertical orientations tend to reinforce in-group preferences. Full article

Ethnic segregation, a global phenomenon shaping social dynamics, urban development, and political behavior, is typically studied between distinct racial or national groups. This study provides insights into internal divisions within seemingly unified populations by investigating intra-group segregation within Israel’s ultra-Orthodox (Haredi) Jewish communities. By analyzing Knesset voting patterns as a proxy for residential distribution, I quantify segregation between two major ethnic groups within the Haredi community and identify significant segregation across Haredi-majority cities and clusters. Dissimilarity indices reveal distinct voluntary segregation patterns, with the city of Ashdod emerging as a unique case study due to its dynamic segregation trends and an unexplained sharp decline in dissimilarity in 2021. This research underscores the need for continued exploration of segregation’s underlying drivers and its implications for fostering more cohesive societies. Full article

Beliefs that uphold patriarchal principles may influence individuals’ willingness to avoid conflict in their intimate-partner relationships, which can, in turn, increase the likelihood of intimate-partner economic violence. However, these associations remain underexplored in current research. This study examines these dynamics within a sample of 321 adults from the Ultra-Orthodox Jewish community—a patriarchal and traditional culture. Specifically, it examines associations among beliefs supporting patriarchal principles at the micro (gendered domestic roles), meso, and macro (institutional power of men and the inherent inferiority of women) levels; conflict avoidance; economic violence; and sex differences in these factors. Descriptive statistics were used to analyze sex differences in the study variables, and path analysis was used to examine the correlations between research variables for men and women. The findings indicate that beliefs in patriarchal ideologies were moderate across all levels but slightly higher among men. Men were significantly more likely than women to avoid conflict with their intimate partners. Beliefs in support of patriarchal ideologies were predictive of conflict avoidance, particularly among women. Contrary to prior research, this study revealed nonsignificant sex differences in the prevalence of economic-violence victimization. These findings, however, do not negate the role of sex-based dynamics in economic-violence victimization. We discuss the findings and the meanings assigned to conflict avoidance by men and women, while considering gender disparities of power and control. We suggest that men’s tendency to avoid conflict likely moderated their likelihood of perpetrating economic violence. Full article

The depletion of medicinal plant resources leads to the irreversible loss of their genetic diversity. The preservation of medicinal plant germplasm using cryobanks is crucial for maintaining the sustainability of these resources. This study examined the efficacy of cryopreservation on 164 medicinal plant seeds, identified general principles for preserving medicinal plant seeds at ultra-low temperatures, and established a cryobank for dry-sensitive medicinal plant seeds. Over 90% of orthodox seeds were unaffected by freezing, with optimal conditions being a 5–10% moisture content and direct freezing. Intermediate seeds were best frozen with a 7–15% moisture content, and those with a lower initial moisture content were best suited to direct freezing. While recalcitrant seeds’ freezing was most influenced by moisture content, there was no specific range. Direct freezing is appropriate for recalcitrant seeds possessing a hard seed coat and a firm seed kernel, whereas seeds with a brittle or soft seed coat are better suited for vitrification or stepwise freezing methods. There was no significant correlation between alterations in physiological and biochemical indicators and microscopic structures of seeds before and following liquid nitrogen freezing, as well as their storage characteristics. The findings of this research offer evidence in favor of the extended conservation of plant seeds and the extensive utilization of ultra-low temperature technology and provides an example of protecting the genetic diversity of plant resources. Full article

The Torah is central to Judaism. Jesus’s relationship with it sparks conflict with Christianity. Some Jews think that Jesus violated the Torah, while some Christians believe that he sinlessly followed it. This clash escalated on 22 June 2023, when Ultra-Orthodox Jews protested a Messianic convention in Jerusalem. Social media videos and comments highlighted Jesus’s purported Torah compliance, placing Matthew 5:17 at the center stage. The comments proved indicative of the gaps within the literature as neither determined all the unique Written and Oral Torahic/legal issues raised within the Gospels nor quantified the extent of Jesus’s compliance. To address these gaps, this study employs artificial intelligence (LDA), statistics, and legal analysis and exegesis to determine Jesus’s compliance with the Torah, Mishnah, Talmud, and Mishneh Torah. The findings show the Gospels’ consensus: Mark, Luke, and John reflect that Jesus was non-Torah-compliant (14.80, 43.80, and 0.00%, respectively); Matthew states otherwise (70.80%). Overall, the study revealed that Jesus kept 79 of 162 Written and Oral Torah laws (48.80%). This study has significant implications for Christian doctrines, the definition(s) of sin, and the missionizing ethnoreligion members and serves as a case study that illustrates AI’s impact on religious authority (i.e., clergy, scholarship, and doctrines). Full article

We explore two complementary mechanisms that are designed to work together to reduce spatial inequality—redrawing municipal borders and the redistribution of tax resources. This study’s methodology is based on the empirical analysis of 376 decisions of boundary commissions and permanent geographic commissions that resulted in land transfers and redistributed tax resources in Israel. Our findings indicate that the impact on spatial inequality is mixed. Over time, the amount of land transferred to low socio-economic municipalities has increased, provided that these municipalities are located in the center of the country, or have a Jewish ethnic majority, are politically affiliated with the Minister of the Interior and the ultra-Orthodox right, are financially sound, and have a large population and a large area. In contrast, the redistribution of tax resources provides revenue increases for low socio-economic municipalities that are in the periphery, largely populated by Arabs, are unaffiliated with powerful politicians, are financially weak and small in size and population. Full article

While religious dogma and science are often viewed at odds, scientific knowledge is increasingly integrated into religious journalism. This challenges the epistemic tenets that underlie the worldviews of religious readers. In this study, we aim to investigate the role of religious journalists as science gatekeepers and, more specifically, uncover their ethos in advocating science communication to their audience, amid widespread ambivalence. To this end, we focus on the ethical gaze of ultra-Orthodox (Haredi) Jews in Israel. An enclaved religious group that has a history of challenging scientific precepts and has of late demonstrated various levels of ambivalence and resistance to scientifically inspired policies made during the COVID-19 pandemic. To this end, we conducted in-depth interviews with 20 Haredi editors, radio and print/online journalists, engaged with science reporting before and during the COVID-19 outbreak. The findings unveil several ethical facets employed by Haredi journalists: care, community, professionalism, and religion. The findings also outline the interaction between professional, religious, and communal codes of conduct, as they play out in bounded mediascapes. Accordingly, religious journalists’ role breaches traditional boundaries as they respond and strive to integrate multiple sources of knowledge for what they see as the betterment of their devout readers. Full article