Haredi Judaism (Hebrew: ??????? ? aredi , IPA: Ã, [? a? e'di] ; also spelled Chared , plural Haredim or Charedim ) is a wide spectrum of groups within Orthodox Judaism, all characterized by the rejection of modern secular culture. Its members are often referred to as strict Orthodox or ultra-Orthodox in English, although the term "ultra-Orthodox" is considered degrading by many of its followers. Haredim regarded themselves as the most authentic Jewish group, although this claim was contested by another school.
Haredi Judaism is a reaction to the change of society, including emancipation, enlightenment, the movement of Haskalah derived from enlightenment, acculturation, secularization, religious reform in all its forms from mild to extreme, the emergence of the Jewish national movement etc. In contrast to modern Orthodox Judaism, which rapidly embraces modernity, the approach of Haredim is to maintain a firm adherence to both the Jewish Law and custom by separating itself from modern society. However, there are many Haredi communities where getting professional titles or business establishments are encouraged, and contacts exist between Haredi and non-Haredi Jews, as well as between Haredim and Gentiles.
The Haredi community is mainly found in Israel, North America, and Western Europe. Their current global population estimate is 1.5-1.8 million, and, due to the absence of different religious marriages and high birth rates, their numbers are growing rapidly. Their numbers have also been driven by a large number of secular Jews who adopted the Haredi lifestyle as part of the teshuva Baal movement.
Video Haredi Judaism
Terminology
The most common term used by outsiders, including most American news organizations, is "ultra-Orthodox" Judaism. Hillel Halkin suggests the origin of this term probably dates from the 1950s, a period in which the first Haredi Holocaust victims began to arrive in America.
Haredi is the Hebrew Modern Hebrew word derived from the biblical verb hared which appears in Isaiah (66: 2; the plural haredim appears in Isaiah 66: 5) and is translated as "[the man] trembled" in the word of God. It contains a sense of fear and anxiety that arouses admiration for God's will, and is used to describe strong Orthodox Jews (similar to the definitions used by Christian Quakers) and to distinguish them from other Orthodox Jews.
The word Haredi is often used in the Jewish diaspora where the term "ultra-Orthodox", which has many views as inaccurate or offensive, is considered a derogatory term for extremism; Proposed English alternatives include "very Orthodox", "Orthodox tight", or "traditional Orthodoxy". However, others dismiss the characterization of the term as condescending. Ari L. Goldman, a professor at Columbia University, notes that the term serves only the practical purpose of distinguishing certain parts of the Orthodox community, and is not intended to be degrading. Others, such as Samuel Heilman, criticized terms such as "ultra-Orthodox" and "traditional Orthodox", arguing that they incorrectly identified Haredim as a more authentic Orthodox than others, as opposed to adopting habits and practices that reflected their desire for secede from the outside. world.
This community is sometimes characterized as "Traditional Orthodox", contrary to the Orthodox Modern, another major branch of Orthodox Judaism (not necessarily to be equated with the movement represented by the Union for Traditional Judaism, which is even more "modern" than the Modern Orthodox).
The Jews of Haredi also used another term to call themselves. Common Yiddish words include Yidn (Jew) or erlekhe Yidn (benevolent Jews), Ben Torah (literally " ("Torah"), frum (saleh), and heimish (as-home-based, that is, "our crowd").
In Israel, the Jewish Haredi is sometimes also referred to as the derogatory slang dos , which mimics the traditional Hebrew Ashkenazi pronunciation of the Hebrew word datim , which means religion, and more rarely, "black people" ( sh'chorim ), a reference to the black outfits they usually wear; the related informal term used in English is "Black Hat".
Maps Haredi Judaism
History
According to his followers, the contemporary Haredim ancestors were Eastern European traditionalists who fought against modernization. Indeed, believers see their beliefs as part of an unbroken tradition that comes from revelation in Sinai. However, most Orthodox historians consider Haredi Judaism, in its modern incarnation, to date not earlier than the beginning of the 20th century.
For centuries, before the emancipation of Jews, European Jews were forced to live in ghettos where Jewish culture and religious observance were preserved. Change began after the Enlightenment era when some European liberals sought to incorporate Jewish populations in emerging kingdoms and nation states. The influence of the Haskalah movement (Jewish Enlightenment) is also evident. Haskalah supporters argue that Judaism must change according to the social changes around them. Other Jews insist on obeying halakha (Jewish law and custom).
In Germany, the Reform opponents united with Samson Raphael Hirsch, who led the secession of German Jewish communist organizations to form a tight Orthodox movement with his own synagogue and school network. His approach is to accept the tools of modern science and apply them in defense of Orthodoxy. In the Polish-Lithuanian Commonwealth (including territories traditionally considered Lithuanian), Jews loyal to traditional values ​​gathered under the banner of Agudas Shlumei Emunei Yisroel .
Moses Sofer opposes any philosophical, social, or practical change to indigenous Orthodox practices. As such, he does not allow secular studies to be added to his Yeshiva Pressburg curriculum. Sofer's student Moshe Schick, along with Sofer's sons, Shimon and Samuel Benjamin, took an active role in opposing the Reformation movement. Others, such as Hillel Lichtenstein, advocate a tighter position for Orthodoxy.
A major historical event was a devastation after the 1868-1869 Israel Universal Congress at Pest. In an effort to unite all the schools of Judaism under a single constitution, Orthodox offers Shulchan Aruch as the law of law and ruling obedience. This was dismissed by the reformists, who caused many Orthodox rabbis to resign from Congress and form their own social and political groups. Hungarian Jews are divided into two major sectarian, institutional, Orthodox and Neolog groups. However, some communities refused to join any of the groups calling themselves Status Quo.
Schick showed support in 1877 for Samson Raphael Hirsch's separatist policy in Germany. Schick's son himself is enrolled at Hildesheimer Rabbinical Seminary who teaches secular studies and is led by Azriel Hildesheimer. Hirsch, however, did not retaliate, and expressed his astonishment at Schuk halakhic disputes in condemning even the Status Quo community who clearly clung to halakhah. Lichtenstein opposed Hildesheimer and his son Hirsh Hildesheimer because they used the German language in a sermon from the pulpit and seemed to sway toward Modern Zionism.
Shimon Sofer is somewhat more lenient than Lichtenstein about the use of German in the sermon, making it possible only if it is a medium to maintain good relations with various governments. Likewise, he allows extra-curricular gym studies for students whose rabbical positions will be recognized by the government, establishing the need to prove strict adherence to God-fearing standards per individual case.
In 1912, the World of Agudath of Israel was established to differentiate itself from the Mizrachi Torah Nationalists and secular Zionist organizations. It is dominated by Hasidic rebbes and rabbis of Lithuania and roshei yeshiva . To nominate rabbis elected as representatives in the Polish government of Sejm, such as Meir Shapiro and Yitzhak-Meir Levin. Not all Hasidic factions join Agudath Israel, remain as independent as Machzikei Hadat of Galicia.
In 1919, Yosef Chaim Sonnenfeld and Yitzchok Yerucham Diskin founded Edah HaChareidis as part of Agudath Israel in later Mandate Palestine.
In 1924, Agudath Israel got 75 percent of the vote in the election of Kehilla.
The Orthodox community collected about 16,000 of the 90,000 total at Knesseth Israel in 1929. But Sonnenfeld lobbied Sir John Chancellor, the High Commissioner, for a separate representation in the Palestinian Ordinance of the Community of Knesseth Israel. He explained that the Israeli Agudas community will cooperate with Vaad Leumi and the National Jewish Council on matters relating to the municipality, but seeks to protect its religious beliefs independently. The community petitioned the Commission on the Permanent Mandate of the League of Nations on this issue. One principle of society prevails despite opposition, but it is seen as forming the Haredi community in Israel apart from other modern Orthodox and Zionist movements.
In 1932, Sonnenfeld was replaced by Yosef Tzvi Dushinsky, a student of Shevet Sofer, one of Moses Sofer's grandchildren. Dushinsky promised to build a strong Jewish Orthodoxy at peace with other Jewish and non-Jewish communities.
Post-Holocaust
In general, the current Haredi population comes from two different post-Holocaust waves:
- Most Hasidic and Litvak communities were destroyed during the Holocaust. Although Hasid's custom has been preserved, the Jewish custom of Lithuania, including the unique Hebrew pronunciation, has almost disappeared. The litib custom is still preserved mainly by some older Jews who were born in Lithuania before the Holocaust. Within a decade or so after 1945, there was a strong urge to revive and sustain this lifestyle by some prominent Haredi leaders. Chazon Ish is particularly prominent in the early days of the State of Israel. Aharon Kotler founded many Haredi and Yeshiva schools in the United States and Israel; and Joel Teitelbaum had a significant impact on the revitalization of the Hasid Jews, as well as many Jews who fled from Hungary during the 1956 revolution that became followers of the Satmar dynasty, and became the largest Hasid group in the world. This Haredim usually only maintains relationships with other religious family members. Thus, those who grew up in such families had little or no contact with non-Haredim.
- The second wave began in the 1970s related to the religious revival of the so-called teshuva baal movement, although most of the new religions were Orthodox, and not necessarily fully Haredi. The establishment and dissemination of the lifestyle movement of Sephardic Haredi also began in the 1980s by Ovadia Yosef, in addition to the formation of the Shas party in 1984. This led many Sephardi Jews to adopt the clothing and culture of the Lithuanian Haredim, although it lacked a basic history in tradition themselves. Many yeshiva are also specially established for the new adopters of the Haredi way of life.
The original Haredi inhabitants have been instrumental in the expansion of their lifestyles, although criticism has been discriminated against Haredi lifestyle adopters in Shidduchim (matchmaking) and school systems.
Practice and confidence
Haredi Judaism is not a cohesive or homogeneous institutional group, but consists of a diversity of spiritual and cultural orientations, commonly divided into various Hasid sects, Litrehe-Yeshivish schools of Eastern Europe, and Oriental Sephardic Haredim. These groups often differ significantly from each other in their specific ideologies and lifestyles, as well as the degree of tightness in religious practice, the rigidity of religious philosophy, and the isolation of the general culture they maintain.
The majority of Haredim around the world live in the neighborhood of most others in Haredim.
Lifestyle and family
Haredi's life, like Orthodox Jew life in general, is very family-centered. Boys and girls attend separate schools, and proceed to higher Torah studies, in yeshiva or seminary, respectively, starting anywhere between the ages of 13 and 18. Most of the youth remain in the yeshiva until their marriage (the usually arranged through dating is facilitated). After marriage, many Haredi men continue their Torah studies in a kollel. Studying in secular institutions is often discouraged, although educational facilities for vocational training within the Haredi framework exist. In the United States and Europe, the majority of Haredi men are active in the workforce. For various reasons, in Israel, about half of their members are not working, and most of them are not officially part of the workforce. The Haredi family (and the Orthodox Jewish families in general) are usually much larger than non-Orthodox Jewish families, with as many as twelve or more children.
Haredi Jews are usually opposed to television and movies, and reading newspapers and secular books. There is a strong campaign against the Internet, and unmanned internet cell phones have also been banned by prominent rabbis. In May 2012, 40,000 Haredim gathered at Citi Field, a baseball park in New York City, to discuss the dangers of the Internet unfiltered. The event was organized by Ichud HaKehillos LeTohar HaMachane. The Internet has been allowed for business purposes as long as the filters are installed.
Dress
The standard clothing mode for men from the Lithuanian stream is a black suit and a white shirt. Headgear includes a black fedora hat or Homburg, with a black skull cap under their cap. Pre-war student of Lithuanian yeshiva, however, also wore brightly colored clothing, along with a beige hat â € <â € Over the years, it has become popular among some Haredi women to wear a wig more appealing than their own hair (drawing criticism from some of Haredi's more conservative rabbis). Mainstream Sephardi Haredi rabbi Ovadia Yosef forbids the use of wigs at all. Haredi women often dress more freely and casually inside the house, as long as the body remains closed in accordance with the halakha . The more "modern" Haredi ladies are somewhat more lenient in terms of their outfits, and some follow the latest trends and fashions when adjusting to halakha . The non-Lithuanian Hasidic men and women differ from the Lithuanian flow by having a much more specific dress code, the most obvious distinction for men is the long coat on weekdays, and the hat feather ( shtreimel ) and kaftan sutras ( bekishe ) on the Sabbath. The Liberal Jewish scholar Dalia Marx states that Haredi indulges in simplicity itself is exaggerated, and therefore, "not simple". Nearby Areas
The Haredi neighborhood tends to be safe. In Israel, the entrance to some of Haredi's most extreme environments comes with signs that require simple clothing to wear. Some areas are known to have "courtesy patrols," and people dressed in a manner that is considered rude may be harassed, and ads featuring minimal clothing models may be targeted for vandalism. These concerns are also addressed through public lobbying and legal avenues. In Rio de Janeiro, during the long Rio Carnival week, many Orthodox Jews felt compelled to leave town because of the exposure of indecent participants. In 2001, Haredi campaigners in Jerusalem succeeded in persuading the Egg bus company to get all their advertisements approved by a special committee. In 2011, Egged gradually deleted all bus ads featuring women in response to their continuing destruction. The court order declaring such action to be discriminatory caused Egged's decision not to display anyone at all (male or female). The description of certain other creatures, such as aliens, is also forbidden so as not to offend Haredi. The Jewish Haredi also campaigns against other types of advertising that promote activities they deem offensive or inappropriate.
In honor of Shabbat, most state-run buses in Israel do not run on Saturday. In the same vein, Haredi Jews in Israel have demanded that the streets of their neighborhood be closed on Saturday, vehicular traffic is seen as "unbearable provocation" over their religious lifestyles (see Driving on Shabbat in Jewish law ) . In many cases, authorities gave permission after Haredi petitioned and demonstrated, some of which included fierce clashes between Haredim and secular counter-demonstrators, as well as violence against police and motorists.
Gender separation
While Jewish law of propriety requires gender segregation under various circumstances, observers argue that there is a growing trend among some Haredi Hasid Jews to extend their obedience to the public arena.
In the Hasidic village of Kiryas Joel, New York, the entrance sign asks visitors to "keep gender segregation in all public areas", and the bus stop has a separate waiting area for men and women. In New Square, another Hasid enclave, men and women are expected to walk on the opposite side of the road. In Israel, residents of Meah Shearim were barred from establishing roadblocks that separated men and women during the Sukkot festivities throughout the night, and street signs asking women to avoid certain sidewalks in Beit Shemesh had been repeatedly abolished by the city authorities.
Since 1973, the buses serving the Haredi Jews running from New York to Manhattan have separate areas for men and women, allowing passengers to perform on-board prayer services. Although the tracks are privately operated, they serve the general public, and in 2011, the arrangements were challenged on the basis of discrimination, and the arrangement was considered illegal. During 2010-2012, there was much public debate in Israel surrounding the existence of a separate Haredi Mehadrin bus line (whose policy calls for men and women to live in their respective areas: men in front of the bus, and women at the back of the bus) following a fight that occurred after a woman refused to move to the back of the bus to sit among the women. The subsequent court ruling stated that while voluntary separation should be allowed, forced separation is against the law. Israel's national airline, El Al, has agreed to provide separate flights by gender to meet Haredi's requirements.
Education in the Haredi community is strictly separated by sex. Education for boys is primarily focused on the study of Jewish scriptures, such as the Torah and the Talmud, while girls receive lessons in both Jewish education and broader secular subjects.
In 2012, Better Safe Than Sorry Book , intended for Haredi Jewish children, was published with some controversy, as it contains both sexes.
Newspapers and publications
In Poland before the war, Agudath Israel published his own Yiddish language papers, Dos Yiddishe Tagblatt . In 1950, Agudah started printing Hamodia , an Israeli daily Hebrew language.
Haredi publications tend to protect their readers from inappropriate material, and consider themselves to be "counter-cultural", stopping from advertising entertainment and secular events. The editorial policy of the Haredi newspaper was determined by the rabbinical council, and each edition was examined by rabbinical censors. The rigorous politeness policy is the characteristic of the Haredi press, and women's drawings are usually not printed. In 2009, the Israeli daily Yated Ne'eman engineered a photograph of the Israeli cabinet replacing two female ministers with a male image, and in 2013, Bakehilah magazine reflected the female face. appeared in a photo of the Warsaw Ghetto. Haredi Shas's mainstream political party also refrained from publishing women's pictures.
No coverage was provided for serious crimes, violence, sex, or drugs, and little coverage was given to non-Orthodox Judaism. The inclusion of "immoral" content is avoided, and when publication of such stories is a necessity, they are often written ambiguously. The Haredi Press generally takes a non-Zionist stance, and provides more coverage for issues concerning the Haredi community, such as the preparation of girls and yeshiva students into the army, autopsy, and Sabbath observance. In Israel, he portrays the secular world as "anti-Semitic", and portrays secular young people as "brainless, immoral, anesthetized, and very indecent". Such attacks have caused the editors of Haredi to be warned about libelous provocations.
While Haredi's press is vast and varied in Israel, only about half the Haredi residents read the paper. About 10% read secular newspapers, while 40% do not read the newspaper at all. According to the 2007 survey, 27% read the Friday edition of HaModia , and 26% Yated Ne'eman . In 2006, Haredi's most widely read magazine in Israel was the weekly Mishpacha , which sold 110,000 copies.
Technology
In the modern era of internet and cell phones, it can confuse what is considered halal, and what is not. Haredi leaders sometimes suggest bans on the internet, as well as internet-enabled devices. Their reasoning is that the huge amount of information can be destructive, and with the ability to use the internet without observation from the public can lead to individuation. However, the reasons given by these Haredi leaders could be influenced by the general fear of the disappearance of young Haredi members. Banning the internet for Haredi Jews could be a disadvantage to the possible economic use of Jewish business. Some Haredi entrepreneurs take advantage of the internet all week, but they still observe Shabbat in every aspect by not receiving or processing orders from Friday night to Saturday night. They use internet under strict filter and guidelines. Although the Haredi leaders were unsuccessful in their attempts to ban the use of the internet, they have influenced the tech world. The Kosher phone was introduced to the Jewish public with the only ability to call another phone. It can not take advantage of internet, other phone text, and does not have a camera feature. In fact, a kosher phone plan was created, with reduced tariffs for kosher calls to kosher, to encourage community.
News hotline
News hotlines are an important news source in the world of Haredi. Because many Haredim do not listen to the radio or have access to the internet, even if they read the newspaper, they are left with little or no access to the news. Warm news channels are formed to fill this void, and many have been extended to additional fields over time. Today, many news channels provide rabbinic lectures, entertainment, business advice, and similar services, in addition to their main function in reporting news. Many Hasidic sects defend their own hotlines, where relevant internal news is reported and group perspectives can be advocated. In Israel's Haredi community, there are dozens of prominent hotlines, both in Yiddish and Hebrew. Some Haredi hotlines have played a significant public role.
In Israel
Attitudes toward Zionism
While most Haredim oppose the establishment of the State of Israel, and most Haredim still do not celebrate their national Independence Day or other state-instituted holidays, there are many who throw their weight to support this new-born state.
The main political division among the Haredim has approached the State of Israel. While the non-Zionist ideologues, the Torah Judaism alliance consisting of Agudat Yisrael and Degel HaTorah (and the umbrella organization of the World Agudath of Israel and Agudath Israel of America) represent a moderate and pragmatic working attitude with the State of Israel, and participation in system politics. The UTJ has been a participant in many coalition governments, seeking to influence the country and society in a more religious direction and maintain a policy of welfare and religious finance. The more vigorous anti-Zionist Haredim is under the umbrella of Edah HaChareidis, who rejects participation in politics and state funding from its affiliated institutions, in contradiction with Aguas-affiliated institutions. Neturei Karta is a very small activist organization of the Haredim anti-Zionists, whose controversial activities have been heavily criticized, including by other anti-Zionist Haredim. No major political party has support in numbers to elect a majority government, and therefore, they rely on support from Haredi parties.
In recent years, some rebels affiliated with Agudath Israel, such as Sadigura rebbe Avrohom Yaakov Friedman, have taken a tougher stance on security, settlements, and disengagement.
Shas represents Sephardi and Mizrahi Haredim, and, while having much in common with Ashkenazi Haredim, differ from them by a more enthusiastic support for the State of Israel.
Education
Between 2007 and 2017, the number of learners in higher education has increased from 1,000 to 10,800.
In 2007, the Kemach Foundation was established to be an investor in the social and economic development of the sector and provide opportunities for employment. Through the philanthropy of Leo Noà ©  © London, who later joined the Wolfson family of New York and Elie Horn of Brazil, Kemach has facilitated academic and vocational training. With a $ 22 million budget, including government funds, Kemach provides individual career assessments, academic or vocational scholarships, and job placement for the entire Haredi population in Israel. The foundation is managed by specialists who, from Haredi's own sector, are familiar with community needs and sensitivities. In April 2014, more than 17,800 Haredim have received Kemach services, and over 7,500 have, or continue to receive, monthly scholarships to finance their academic or vocational studies. Of the 500 graduates, the net benefit for the government is 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 (discount) if they work for 30 years.
The Higher Education Council announced in 2012 that they invested 180 million NIS over the next five years to build an appropriate framework for Haredim education, focusing on specific professions.
Military
Following the establishment of the State of Israel in 1948, the military-aged Haredi male population of men was excluded from universal military service to the Israeli Defense Forces (IDF) under Torato Umanuto's arrangement, which officially granted a delay of entry into the IDF for yeshiva students, but in practice allowing young Haredi men to serve for significantly reduced time periods or bypassing military service altogether. At that time, only a small group of about 400 people were affected, due to Haredi's historic opposition to Zionism, Haredim's population was very low. However, Haredim is estimated to now reach 10% of Israel's population, and their absence from the IDF often draws significant resentment from the secular majority of Israel. The most common criticisms of exception policies are:
- The Haredim can work in 2-3 years of their lives where they do not serve in the IDF, while most soldiers in the IDF are usually paid anywhere between $ 80-250 per month, other than clothing and lodging. Meanwhile, Haredi yeshiva students receive significant monthly funding and payments for their religious studies.
- Haredim, if they so choose, can learn at that time.
Although a number of Haredim have been enrolled in the IDF each year in the last few decades, Haredim usually rejects the concept and practice of IDF services. Contradictions include:
- A Yeshiva student is just as or more important than a soldier in the IDF, because he keeps the Jewish tradition alive and praying that the Israelites are safe.
- The army is not conducive to the Haredi lifestyle. This is considered a "state sponsored racial promaguit". Israeli conscripts both men and women, and often group them together in military activities.
Setting Torato Umanuto was immortalized in Tal Law in force in 2002. The High Court then ruled that it can not be renewed in its current form beyond August 2012. Substitution is expected. The Israeli Defense Forces (IDF), however, lacked personnel, and there was pressure to reduce Torato Omanuto's scope of liberation.
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 studied mathematics and English, which were not well covered in Haredi schools. The program is partly aimed at encouraging Haredi's participation in the world of work after military service. However, not all beneficiaries seem to be Haredim.
Over the years, as many as 1,000 Haredi Jews have chosen to volunteer to serve in the IDF, in the Haredi Jewish unit, Netzah Yehuda Battalion, also known as Nahal Haredi. The majority of Haredi men, however, continue to receive delays from military service.
In March 2014, the Israeli parliament approved a law to end the exclusion of the military service for Haredi seminary students. The bill was passed by 65 votes to one, and amendments allowing national civil service by 67 to one.
There was a lot of commotion in the Haredi community after the action against Haredi compulsory military service. While some Haredim see this as a great social and economic opportunity, others (including prominent rabbis among them) strongly oppose this move. Among extreme Haredim, there are some more severe reactions. Some Haredi leaders have threatened that the Haredi population will leave the country if forced to register. Others have sparked public incitement against Secular and Jewish National-Religion, and in particular against politicians Yair Lapid and Naftali Bennett, who support and promote Haredi registrations. Some Haredim had threatened Haredim who agreed to register, to the point of physically attacking some of them.
Jobs
In 2012, it is estimated that 37% of Haredi men and 49% of Haredi women are employed. The latest figures from the Central Bureau of Statistics at the employment rate place the Haredi women at 69.3%, comparable to 71% for the national figure of women; while Haredi's number of working men has increased to 44.5%, it is still well below 81.5% of men across the country.
The Trajtenberg Committee, charged in 2011 with a proposal for economic and social change, called, inter alia, to increase employment among the Haredi population. His proposal included encouraging the military or national service and offering volunteer preparation courses for volunteers, creating more work centers targeting Haredim and an experimental matriculation preparation course after Yeshiva hours. The committee also called for increasing the number of Haredi students who received technical training through the Ministry of Industry, Trade and Employment and forced Haredi schools to conduct standardized tests, as was done in other public schools. It is estimated that half of Haredi's many communities work as other residents. This has led to an increase in financial shortages, and 50% of children in the community live below the poverty line. This puts a strain on every family, community, and often the Israeli economy.
Demographic trends show the community will be an increasing percentage of the population, and as a result, Israel faces economic challenges in the coming years as fewer people in the workforce. A report commissioned by the Ministry of Finance found that the Israeli economy may lose more than six billion shekels per year as a result of Haredi's low participation in the workforce. The OECD report in 2010 states that, "The Haredi family is often unemployed or a single breadwinner family in low-paying jobs, a poverty rate of about 60% for Haredim."
According to data released by the Central Bureau of Statistics, employment rates in the Haredi sector increased by 7% in two years, 2009-2011.
By 2017, according to a study by the Israeli finance ministry, Haredi's participation rate in the workforce is 51%, compared with 89% for the rest of Israeli Jews.
Other issues
The Haredim are relatively materially poor, compared to other Israelis, but represent important market sectors due to their block buying habits. For this reason, several companies and organizations in Israel refrain from including women or other images deemed impolite in their advertisements in order to avoid Haredi's consumer boycott. More than 50 percent of Haredim live below the poverty line, compared with 15 percent of the rest of the population. Their families are also larger, with Haredi women having an average of 6.7 â € <â € In recent years, there has been a process of reconciliation and attempts to merge Haredi Jews with Israeli society, despite widespread employment discrimination. Jewish haredias like satirist Kobi Arieli, publicist Sehara Blau, and Israeli politician Eichler write regularly to lead the Israeli newspaper. Another important factor in the reconciliation process is the ZAKA, a Haredi organization known to provide emergency medical attention at the site of the suicide bombing, and Yad Sarah, Israel's largest national volunteer organization established in 1977 by the former mayor of Haredi in Jerusalem. , Uri Lupolianski. It is estimated that Yad Sarah saved the country's economy about $ 320 million in hospital fees and long-term maintenance costs every year.
Population
Due to improper definitions, lack of data collection, and rapid changes over time, Haredi global population estimates are difficult to quantify, and may significantly underestimate the true number of Haredim, due to their reluctance to participate in surveys and censuses. One estimate given in 2011 says there are about 1.3 million Haredi Jews globally. Research has shown a very high growth rate, with a large young population.
Israel
Israel has the largest population of Haredi. While Haredim accounted for only 9.9% of the Israeli population in 2009, with 750,000 from 7,552,100, by 2014, that figure has risen to 11.1%, with 910,500 Haredim of Israel's total population of 8,183,400. According to a December 2017 study conducted by the Israeli Democracy Institute, the number of Haredi Jews in Israel exceeds 1 million by 2017, which is 12% of the population in Israel. By 2030, the Haredi Jewish community is projected to reach 16% of the total population, and by 2065, a third of the population of Israel.
The number of Haredi Jews in Israel is increasing rapidly. The number of children per woman is 6.2, and the Haredim section among those under 20 is 16.3% in 2009 (29% of Jews). In 1992, out of a total of 1,500,000 Orthodox Jews around the world, about 550,000 were Haredi (half in Israel). The majority of Haredi Jews are Ashkenazi. However, about 20% of the Haredi population is considered to belong to the Haredi Sephardic school. In the last few decades, the Haredi community has grown due to the addition of a religious population that identifies with the Shas movement. The rate of people leaving the Haredi population is very low. The Israeli Central Bureau of Statistics predicts that the Israeli Haredi population will total 1.1 million by 2019. It is also projected that the number of Haredim in 2059 may be between 2.73 and 5.84 million, out of the estimated total number of Israeli Jews between 6.09 and 9 , 95 million. The great concentration of Israeli Haredi includes Jerusalem, Bnei Brak, Modi'in Illit, Beitar Illit, Beit Shemesh, Kiryat Ye'arim, Ashdod, and El'ad. Two cities of Haredi, Kasif and Harish, are planned.
United States
The United States has the second largest Haredi population, which has growth rates at a pace to double every 20 years. In 2000, there were 360,000 Haredi Jews in the US (7.2 percent of the 5 million Jews in the US); in 2006, demographers estimated the number had risen to 468,000 or 9.4 percent.
New York City
Most of the Haredi American Jews live in the larger New York metropolitan area.
Brooklyn
The largest center of Haredi and Hasid's life in New York is found in Brooklyn.
- In 1988, there were an estimated 40,000 and 57,000 Haredim in the Williamsburg, Brooklyn, New York, Hasidim neighborhoods that were largely owned by Satmar.
- The Jewish population in the Borough Park neighborhood of Brooklyn, estimated at 70,000 in 1983, is also largely Haredi, and also most of the Hasidic. Bobov Hasidim is the largest single block that mainly lives in Borough Park.
- Crown Heights is the home base of the Chabad-Lubavitch movement around the world with a network of shluchim ("messengers") that leads to Chabad's house throughout the Jewish world.
- The Flatbush-Midwood neighborhood, Kensington, Marine Park (Brooklyn) has tens of thousands of Haredi Jews. They are also a major non-Hasidic yidivisa center such as Yeshiva Torah Vodaas, Yeshiva Rabbi Chaim Berlin, Mir Yeshiva, as well as a series of similar small yeshiva. Torah Vodaas and Chaim Berlin yeshivas allow several students to attend college and university, currently at Touro College, and earlier at Brooklyn College.
Queens
Borough Queens in New York City is home to a growing Haredi population mainly affiliated with Yeshiva Chofetz Chaim and Yeshivas Ohr HaChaim at Kew Gardens Hills and Yeshiva Shaar Hatorah at Kew Gardens. Many students attend Queens College. There are yeshiva and Haredi Jewish communities in Far Rockaway, like Yeshiva from Far Rockaway and a number of others.
Manhattan
One of Haredi's oldest community in New York is in the Lower East Side home to Mesivtha Tifereth Jerusalem. Yeshiva Rabbi Samson Raphael Hirsch and Khal Adath Jeshurun ​​are home to the Haredi Jews in Washington Heights.
Hudson Valley
The Hudson Valley north of New York City has the fastest growing Haredi community, such as Hasidic community in Kiryas Joel from Satmar Hasidim, and New Square of the Skver. The great Jewish community of Haredi lives in the Monsey area of ​​New York.
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