Search Results (26)

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

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. A comparison with Black–White segregation in U.S. metro areas highlights differing drivers of segregation: cultural and religious dynamics in Haredi communities versus structural inequalities in the U.S. Despite relatively lower dissimilarity scores, cultural and institutional factors reinforce residential separation. 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

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

As if by design, crisis reveals basic structural fault lines. In the middle of the COVID-19 crisis, non-Haredi Jews expressed surprise and even outrage about the ultra-orthodox Haredi response to the pandemic. It was not understood how large-scale violations of public health protocols comported with the legal-halakhic principle of Pikuaḥ Nefesh (saving human life). In this essay, I explore Hasidic response to COVID-19 as reported in the secular and Haredi press and in emergent social science literature about this crisis. I place Haredi response to crisis in relation to the clash between two sets of values: the value of saving human life and the value of intensive Talmud study (talmud Torah) and ritual-communal practice. In what Robert Cover called a paideic nomos, there are more important things than human life. What we see already in the Babylonian Talmud is the profound ambiguity of paideic norms vis-à-vis the larger public good. Full article

Pashkevilim, printed wall notices posted around Jewish ultra-Orthodox neighborhoods, serve as one of the religious community’s popular communication channels. The Pashkevilim mostly deal with controversial intra-community issues and feature a unique style, extremist rhetoric, and vocabulary derived from the religious literature. Humorous imitations of the genre arose over the years, which circulated in the community and outside of it, posing a challenge to the rabbinic hegemony. Although humorous Pashkevilim have likely been present for as long as Pashkevilim themselves, there is currently a lack of research investigating them. By adopting a critical discourse analysis approach, the current study aims to address this gap by identifying the predominant types of humorous Pashkevilim and analyzing the discursive practices they employ. The findings indicate three main discursive practices that characterize humorous Pashkevilim: parody, satire, and irony. While parody exaggerates the formal characteristics of the genre and mocks them, satire and irony criticize the content and topics discussed in traditional Pashkevilim, especially on the subject of Jewish law and religious stringency. These practices express an oppositional reading of the genre, which challenges its function as well as its socio-cultural, political, and religious significance. Full article

There are many studies that deal with the role of media and the motives for their creation. The present article explores the background behind the development of Ultra-Orthodox journalism. It examines the establishment of Ultra-Orthodox daily newspapers in Israel at the end of the twentieth century and the beginning of the twenty-first by analyzing semistructured texts and ideas. The historical background and the way this journalism developed in general and specifically during those years reflect a strong social and censorial orientation. This study concludes that these newspapers can be seen as social definers that help preserve a community through censorship aimed at the general and other Ultra-Orthodox media. It helps communities and individuals self-define and can delineate an additional role for mass media as a social definer. The contention herein is that the establishment of Ultra-Orthodox newspapers in Israel serves as a mode for social definition; a definition that is arrived at by being part of the circle of the newspaper’s readers, and the newspaper, in turn, defines itself by its censor board. Full article

Religious disaffiliation has been found to occur at higher rates in LGBTQ+ individuals than in heterosexual individuals and in the general population. In this brief report, we explore whether LGBTQ+ people who disaffiliated from Orthodox Judaism attributed sexual identity and/or Orthodox Judaism’s lack of acceptance of homosexuality to their disaffiliation. This analysis focuses on 117 individuals who identified as LGBTQ+ who were drawn from a larger study that included 387 participants across all sexual orientations who disaffiliated from Orthodox Judaism. Unexpectedly, only 18 of the respondents reported that their sexual identity and/or religious views on homosexuality were causes for their disaffiliation. A lack of education and language around LGBTQ+ concepts in ultra-Orthodox Jewish communities may have contributed to this finding. We suggest that additional research be conducted to explore the complex relationship between LGBTQ+ identity and disaffiliation from Orthodox Judaism. Full article

Context is known to have substantial influence on issues pertaining to child development. Nevertheless, the field of child well-being, risk, and protection is rooted in Western modernized research and experience, often overlooking contextual dissimilarity. The present study aimed to explore risk and protection for children in a distinct context: the Ultra-Orthodox community, which is an insular and religiously close-knit society. Fifteen in-depth interviews with Ultra-Orthodox fathers dealing with issues of child risk and protection were conducted and thematically analyzed. Analysis of the findings revealed two major areas that fathers viewed as posing potential risk for children: poverty and a lack of paternal presence. In both cases, the fathers emphasized that appropriate mediation of these circumstances can diffuse their potential harm. The discussion outlines the different ways fathers proposed mediating potential risk situations, highlighting distinct religion-related methods. It then considers specific, context-informed ramifications and recommendations and notes limitations and directions for future study. Full article

The identification of demographic factors of vulnerability and resilience in communities facing belligerent conflicts is increasingly relevant today. This representative study aims to examine the effect of protracted violence on the level of fear of the overall Israeli-Jewish population, and the role of the conflict on the connection between socio-economic factors and fears. Sixty-six representative samples were identified and surveyed from 2001 to 2019 (n = 37,190) that occurred during (n = 14,362) and between (n = 22,828) seven conflicts and non-conflict periods. Results show that during military conflicts, civilians declared less fears of physical injury comparing routine time; a slow trend of decline in the level of fears over time was observed; during routine periods, fear was associated with female-gender and with the lowest income level group. Ultra-orthodox and Religious respondents had significantly less fear than the secular and traditional respondents. During military conflicts, the results changed significantly, mainly for the lowest income group, women and ultra-orthodox. Full article

Mothers of children with ADHD are at risk for negative health outcomes. The socio-cultural environment and everyday experiences in life roles may influence psychological health and quality of life. The ultra-orthodox Jewish (UOJ) community is an insular community who is underrepresented in the research, and as such there are no studies exploring the experience of mothering a child in this community. Thus, this study aims to explore the lived experience of mothering a child with ADHD in the UOJ community. The study used a descriptive qualitative phenomenological approach. Ten UOJ mothers of children with ADHD underwent semi-structured in-depth interviews to explore their lived experiences of mothering a child with ADHD. Thematic analysis was carried out on the transcripts. Four main themes, along with several subthemes, emerged from the qualitative analysis: child ADHD manifestations, maternal role, social factors, and self-care. Unique characteristics of the UOJ culture were apparent throughout the themes. UOJ children with ADHD display similar manifestations of symptoms in daily life to those in the general population and maternal burden is similarly present. However, unique perceptions of their maternal role, social factors, and legitimacy for self-care shed light into the impact of this culture on their lived experience. Findings may help promote culturally sensitive health care and interventions for this understudied population. Full article

Online social networks can be considered harbingers of modernity and are claimed to encourage individualization in religious practices. Nevertheless, religious minority groups, including reclusive communities, legitimize their use for religious and communal purposes. Accordingly, social networks are emerging as dynamic third spaces of identity reflections on key issues of lived religion. This study examined how members of a religious group negotiate their identity over online social networks. Accordingly, we conducted a content analysis of 70 ultra-Orthodox Jewish public (Haredi) WhatsApp groups and 40 semi-structured interviews with participants. Findings revealed three primary facets of identity performance: communal affinity; proclaimed conformism and practiced agency; and contesting dogmatism and pragmatism. Through these facets, a new social identity is crystallized within the Haredi sector in Israel. Thus, the secluded spaces of WhatsApp groups enable a marginalized grassroots religious public to promote incremental social change without shattering communal boundaries. Full article

In line with findings that nurses from minority groups have an important role in making health services accessible to their community, our study aimed to identify the challenges ultra-Orthodox Jewish nurses faced during COVID-19 in their encounters with patients and health staff from other communities, as well as their own community. The ultra-Orthodox community is a highly religious group that maintains isolation from general society, a phenomenon that affected its member experiences during COVID-19. Our research followed sequential explanatory mixed methods. The quantitative phase included a questionnaire completed by 235 female students (111 ultra-Orthodox and 124 non-ultra-Orthodox), followed by a qualitative phase, which included six focus-groups (n = 15). The quantitative analysis showed that the ultra-Orthodox students felt a higher sense of responsibility toward their community. They used their authority and knowledge to guide their community during the pandemic. The qualitative analysis identified two themes expressed as challenges ultra-Orthodox nursing students encountered within their community and with other sections of Israeli society. Our research shows the important role that transcultural nurses play in mediating updated health information otherwise inaccessible to their community, especially in times of crises. It is important to address dilemmas this group faces inside and outside their respective communities. Full article