Ultra Orthodox Research Articles

Barriers and enablers to vaccine uptake in the Ultra-Orthodox Jewish population: a systematic review

Abstract Background The Jewish Ultra-Orthodox (UO) population is an undervaccinated minority group that has been disproportionally affected by outbreaks of vaccine-preventable diseases (VPD) such as measles and polio. Underlying reasons remain poorly characterized. We aimed to identify vaccination barriers and enablers in this population. Methods We systematically reviewed the literature, searching Pub-med, Web of science, Medline, PsychNet and Scopus from 1995 to 2021 for quantitative and qualitative primary research in English. We assessed included publications for quality and extracted relevant data based on the 5As taxonomy: access, awareness, affordability, acceptance and activation. Results We included 9 qualitative and 7 quantitative studies from the 125 studies identified. Access barriers included scheduling difficulties, inconvenient opening hours, and logistical difficulties related to having multiple young children. Acceptance barriers included safety concerns. Insufficient knowledge about the importance of vaccines and timely vaccination and the perception of being shielded from infections because of seclusion from wider society were key awareness barriers. Competing priorities, such as work and housework, were the main affordability barriers. Mainstream religious leadership's support for vaccination was an enabler, although recent studies suggest their influence on vaccination behavior is decreasing and the influence of anti-vaccination messages is growing. Conclusions Barriers to vaccination among the UO were mainly logistical, with little religious framing. Safety and efficacy concerns were similar to those reported in the wider community. Decreasing influence of the traditionally pro-vaccine mainstream religious leadership and growing influence of anti-vaccination movements targeting the UO community are new phenomena that require close monitoring. Tailored interventions are required to protect the community and wider society against future VPD outbreaks. Key messages • Vaccination barriers in Ultra-Orthodox Jewish communities are due mainly to logistical challenges, such as competing priorities in large families with young children. • Religious leadership is the main enabler of vaccination in Ultra-Orthodox Jewish communities, but their declining authority and exposure to antivaxx materials is causing a shift in attitudes.

Correlations of HPV vaccine uptake among eight-grade students in Israel: the importance of ethnicity and level of religious observance

ABSTRACT In Israel, human papilloma virus (HPV) vaccines are included in the national childhood immunization program for eight-grade students, but uptake remains relatively low. This article explores which demographic factors are correlated with HPV vaccination rates. HPV vaccination data for the school year 2017–2018 was assessed among members of Maccabi Healthcare Services, the second largest health service provider in Israel. By matching eighth grade students to their family members’ demographic data via an electronic medical records (EMR) system, we assessed vaccination rates by taking into account sex, socioeconomic status (SES), ethnic categorization, and maternal characteristics. In a total of 45,160 eligible students, 55.3 percent of girls and 48.5 percent of boys were vaccinated for HPV. In a multivariable model, students in Arab communities had a significantly (p < .001) higher odds ratio (2.02; 95 percent CI:1.55–2.64) of being vaccinated, while ultra-orthodox (UO) Jewish students were much less likely to be vaccinated compared to all other students (OR = 0.05; 95 percent CI:0.05–0.06). Ethnicity and level of religious practice are major determinants of HPV vaccine uptake in Israel. This should be taken into account when planning intervention programs in order to improve the uptake of the vaccine.

The Pictorial Interview of Children's Metacognition and Executive Functions (PIC-ME): Cultural Adaptation for Ultra-Orthodox Jewish Populations.

Executive functions (EFs) are strongly linked to attention deficit hyperactivity disorder (ADHD). The pictorial interview of children's metacognition and executive functions (PIC-ME) assesses children's self-perceptions regarding their EF. This study is aimed at describing the cultural adaptation of the PIC-ME to the ultra-Orthodox (UO) Jewish population in Israel. In the first of three stages, 30 occupational therapists, who were experienced in working with children with ADHD from the UO population, completed a questionnaire about the suitability of PIC-ME for the UO community. In the second stage, six therapists participated in a focus group to discuss the recommendations and the adaptations made following the first stage. In the third stage, 20 UO children aged 5-10 participated in the tool validation process. First stage: most of the items of the original tool were found to be appropriate in representing the EFs of UO children and did not need to be adapted. No significant differences were found between the boys' and girls' versions regarding the tool's adaptability. However, most of the therapists suggested that the pictures in both versions needed adaptations. Second stage: additional recommendations led to the development of a final adapted version. Third stage: over 70 percent agreement was found among UO children regarding the clarity of the adapted pictures. No significant differences were found between boys and girls or between age groups. This study presented wide agreement on the necessity for cultural adaptation of the PIC-ME to the UO population and described the adaptation process. Based on its face validity, the UO version may be a useful tool to assess the self-perception of EF among UO children. Further studies are needed to assess its psychometric properties and its usefulness as an outcome measure. The study findings may contribute to the cultural adaptation of other tools for culturally distinct populations.

Social Re-Evaluation Model: A Mechanism for Evaluating the Social Capital of at-Risk Adolescents in an ultra-Orthodox Collective Society

This study explores socio-cultural mechanisms in a religious collective society, Israeli Ultra-Orthodox (UO) Judaism, and describes how these mechanisms create unique risk situations for adolescents. Four risk factors contribute to a high dropout rate among Israeli UO youth: strict expectations according to gender norms, social exclusion, social surveillance, and secretiveness. The present research involved a qualitative analysis of multiple case studies of marginalized youth derived from data collected through structured interviews of 44 at-risk youth and 23 adult informants from various UO communities. Data analysis was based on grounded-theory methods and ethnographic and phenomenological content analysis. Findings showed that at-risk UO adolescents react to social reevaluation of both their personal and family’s social capital. When individuals or families are reevaluated by their community following an attempt to move between social fields or when a change in personal circumstances exposes a family problem, Social Reevaluation (SR) operates. The SR model provides a theoretical explanation for understanding why and how the social practices of UO youth at-risk may lead to changes in their behaviors. This novel approach illuminates the complexities of risk among adolescents in religious collective societies.

Israeli demography: a composite portrait of a reproductive outlier

ABSTRACT With a fertility rate twice higher than the OECD average, Israel is a world outlier in terms of fertility. This article puts together a composite portrait of this exceptional reproductive landscape. Within a comparative framework, it offers context-specific illustrations showing that considered vis-à-vis women in the Former Soviet Union (FSU) and Jewish FSU immigrants to the U.S., FSU immigrants to Israel had higher fertility. Inside Israel, all non-Jewish women have decreased their fertility rate in the past two decades, whereas Jewish women of all strata, but ultra orthodox women, have increased their fertility rate. Given the material challenges of child-rearing in Israel, the article concludes with some questions and preliminary answers regarding Israel’s exceptional fertility rates.

Clinicians' Views on the Need for Cultural Adaptation of Intervention for Children with ADHD from the Ultraorthodox Community.

Culture is a core context within occupational therapy, with a recent literature emphasizing the importance of cultural competence, as well as culturally sensitive assessment and intervention. The recent literature has indicated the efficacy of the Cognitive-Functional intervention (Cog-Fun) for children with ADHD among the general Israeli population, yet no studies to date have examined the necessity of cultural adaptations for minority groups. The current study examines the necessity of adapting the intervention protocol and process to the Ultraorthodox (UO) population, as perceived by occupational therapists. The study included 28 occupational therapists certified to use the Cog-Fun intervention, who reported using this approach with UO children. Participants responded to an online questionnaire developed for this study, regarding characteristics of the UO population and necessary adaptions to the Cog-Fun intervention process and protocol. Findings were analyzed using descriptive statistics and qualitative content analysis. Results of the study point to the necessity of addressing various features of the UO community, including daily routines and habits, cultural values, knowledge regarding ADHD, and accessibility of information. Participants also reported a need to adapt the graphic content of the intervention materials. The qualitative data expanded on the perceptions of the participants through four main themes: (a) knowledge regarding ADHD diagnosis and intervention; (b) perceptions and attitudes regarding ADHD diagnosis and medication; (c) factors affecting communication between the OT, parents, and teachers; and (d) adapting the intervention protocol to habits, routines, and lifestyle of UO families. This study has direct implications for therapists utilizing the Cog-Fun with UO children and may also provide insights relevant to occupational therapists using other treatment approaches with children from this culture, as well as other minority or traditional groups. Furthermore, this study may serve as an important addition to the limited literature describing cultural adaptations of evidence-based interventions.

Satisfaction with Childbirth Services Among Ultra-Orthodox and Non-religious Mothers in Israeli Hospitals: A Comparative Study

Introduction: A mother's satisfaction with her childbirth experience affects her sense of being a mother in the first few postpartum months. Therefore, the labor services provided by hospitals have an important role and have been the topic of numerous studies. Israel enjoys a particularly high birth rate (twice as high as in other OECD countries), with over 99% of deliveries taking place in public hospitals, making it a good case study for examining satisfaction with childbirth services. In addition, Israel has at least two distinct populations – ultra orthodox and non-religious – allowing us to examine possible differences in how the experience of hospital childbirth is perceived in different communities. The current study examines the differences, if any, between Ultra-Orthodox Jewish Mothers (UOJM) and Non-Religious Jewish Mothers (NRJM) in their satisfaction with hospital childbirth services. Aim: The study focuses on the differences between the factors that influence NRJM's and UOJM’s satisfaction with childbirth services Procedure: This is a comparative study based on a sample of 232 non-religious and 161 ultra-orthodox mothers who have given birth in a public hospital in Israel. Eighteen items defining childbirth satisfaction were rated on a 5-point Likert Scale. The items have been grouped together into three dimensions: The Personal Care dimension includes the interaction of the service provider (midwife or healthcare provider) with the mother, their professionalism, empathy, attitude, responsiveness, etc.; the Surrounding Atmosphere dimension contains items related to the delivery room like its hygiene or aesthetics; and the Technical Methods dimension, which relates to the emergency and alternative care equipment. Results: The study shows that in both sectors, satisfaction was significantly influenced by the dimensions of Personal Care and Technical Methods; however, the Surrounding Atmosphere dimension influenced only ultra-orthodox mothers. Conclusions: The results emphasize the importance of personal interaction with the patient, as well as the presence of appropriate technical methods in the delivery room. When a mother is satisfied with these two dimensions, she is more likely be to be satisfied with her overall birth care. Hospitals should therefore focus on the personal interaction of the staff with the mother, as well as on being service oriented and providing high quality and professional obstetric care. They should also emphasize the cleanliness of the delivery room and its general atmosphere, especially when the patient is from the ultra-orthodox community.

Women of, for, and at the Wall: A Performative Analysis of Gender Politics at the Western Wall in Jerusalem

Women of, for, and at the WallA Performative Analysis of Gender Politics at the Western Wall in Jerusalem Tanya Sermer (bio) For more than twenty-five years the Western Wall in Jerusalem has been the focus of heated controversy over gender roles in Judaism, the character of public space in the city, and the relationship between religious and state authority. At the center of these controversies is the women’s prayer group Women of the Wall (WoW, Neshot Hakotel in Hebrew) and a group convened to work against them, the Women for the Wall (W4W).1 In this study, I examine performances by and of the WoW and the W4W through the lens of bodily practices and power relations, building upon theories regarding performativity, agency, and the material manifestation of discursive norms. By considering how governing authorities control movement, access, and bodily practices in order to impose a particular framework of gendered behavior, I look at how each group reclaims its voices and bodies to challenge and reinscribe gendered religious practice. I analyze how the WoW’s practices are affected and mediated by the presence of a large viewing audience (supporters, opposition, police surveillance, and the media), ultimately articulating a critique of liberal agency and the extent to which the uncritical valorization of choice and voice can distort scholarly perspectives across a range of cultural and religious contexts. The central focus of Jewish religious geography is the since-destroyed Holy Temple, originally built by King Solomon more than two millennia ago at a location chosen by King David in what is today called the Old City of Jerusalem. Though the original temple is long gone, the rectangular base of the enormous Temple compound built by King Herod at the end of the Second Temple period [End Page 48] does survive. The Western Wall, called the Kotel in Hebrew (al-Ha’itu ‘l-Buraq in Arabic), is a part of the western retaining wall of this compound and is believed to be the site closest to what was once the Holy of Holies—the most sacred space in the Temple. The Kotel has therefore become the central religious and historical site in Jewish tradition. Men and women, locals and tourists, Jews and non-Jews congregate in this plaza for sightseeing, celebration, and worship. The area closest to the Kotel is divided by a barrier (mehitzah) into women’s and men’s prayer spaces in accordance with orthodox standards for gender segregation during prayer.2 Click for larger view View full resolution Fig. 1. Division of space at the Kotel plaza and Robinson’s Arch area. January 29, 2010. ©Tanya Sermer. Founded in 1989, the Women of the Wall is a group of Jewish women from across the religious spectrum, both Israeli and from around the world, who gather to pray at the Kotel every month on Rosh Hodesh, the festival of the New Moon and traditionally a women’s celebration. The group conducts its worship according to Jewish law, halakhah, but in a manner that does not resemble the individual, silent recitation that is normative for orthodox women. The Women of the Wall conducts its services in the women’s section of the prayer plaza using a Torah scroll, which ultraorthodox Jews forbid to be touched by women; wearing tallit (pl. tallitot) and tefillin, the prayer shawl and phylacteries traditionally worn only by men; and involving communal singing and recitation, prohibited by women in the presence of men, according to the dictum of kol isha—rabbinic laws that regulate whether or not and in which contexts men may listen to or hear the voices of women, the interpretation of which varies depending on history and community.3 [End Page 49] It is for the reason of kol isha that ultraorthodox women regularly “shush” the WoW, why the sections of the service with the most singing elicit the strongest opposition, and why men make noise—yelling, banging on tables, blowing horns (shofars) and whistles—to drown out their sound. The WoW has endured verbal and physical abuse at the hands of passionate ultraorthodox antagonists and has repeatedly sued the state for protection. Ultra orthodox women in the women’s section...

Rehabilitative Beit Midrash as a means for advancing the community integration of Ultra Orthodox Jewish persons with severe mental illness

ABSTRACTReligious Jews with severe mental illness often encounter barriers to involvement in religious activities in their community affecting their ability to become integrated into their community. Therefore, a study was conducted in Israel examining the contribution to community integration through a programme providing religious persons with mental illness an opportunity to participate in religious studies. An A-B research design was implemented among 42 Ultra-Orthodox Jewish persons with severe mental illness utilising a culturally-oriented structured instrument. The study showed that the opportunity for involvement in religious studies could advance the participants’ sense of social interaction in their community as well as their sense of psychological integration with other religious people. It also strengthened their confidence in their ability to further get involved in religious studies in the community. Rehabilitation services providing persons with severe mental illness an opportunity for involvement in religious studies can act as a springboard for advancing their community integration.

The experience of stuttering among Ultra-Orthodox and Secular/Traditional Jews

PurposeThis groundbreaking research compares the experience of stuttering among adult male People Who Stutter (PWS) from the ultra-Orthodox (UO) Jewish community in Israel to those from Secular/Traditional (ST) backgrounds. MethodsParticipants were 32 UO and 31 ST PWS, aged 18–67 years. Self-report questionnaires utilized: Perceived Stuttering Severity (PSS); Overall Assessment of the Speaker's Experience of Stuttering (OASES-A); Students’ Life Satisfaction Scale (SLSS); Situation Avoidance Behavior Checklist (SABC). Demographic, religious, and stuttering information was collected. Groups were compared on scales, and correlations between scales and the PSS. ResultsSubjective stuttering severity ratings were significantly higher among the UO. A significant group effect was found for the OASES-A quality of life subscale, but not other subscales. Significant positive correlations were found between: 1) PSS and OASES-A Total Impact; 2) PSS and 3 OASES subscales; and 3) PSS and SABC (indicating increased avoidance with increased stuttering severity rating). A significant negative correlation was found between the PSS and SLSS, indicating lower life satisfaction with higher rates of stuttering severity among the ST. Interestingly, when tested by group, significant correlations between the PSS and all other study measures were observed only among the ST. ConclusionUO participants showed higher subjective stuttering severity ratings, yet less impact on quality of life, and no correlation between subjective stuttering and other measures of stuttering experience. These novel findings may result from the combined protective effect of religiosity and socio-cultural characteristics on UO PWS’ well-being, despite heightened concern about social consequences of stuttering within UO society.

The Place of Culture and Religion in Patterns of Disclosure and Reporting Sexual Abuse of Males: A Case Study of Ultra Orthodox Male Victims

ABSTRACTThis article deals with reporting patterns of sexual abuse in males in a religious-cultural context through a case study of ultra-Orthodox Jewish (Haredi) men who were young victims of sexual abuse. The study is based on in-depth interviews with 40 Haredi men. The results indicate that sexual abuse involving ultra-Orthodox boys was and is underreported. Moreover, the results indicate that even when such incidents were reported, the avenues for disclosure were parents, educational-religious figures, and friends. It was also found that silencing in matters related to sexuality, viewing sexual abuse in boys as a serious sin and taboo, and encouraging blind obedience—all of which characterize Haredi society—were factors in the underreporting. The results also show a strong tendency to cover up incidents of sexual abuse on an individual level, on a family level, and at the community level. The findings indicate a linkage between the religious and cultural background of male victims of sexual abuse and their reporting patterns.

Language educational policy in the service of group identity: the Habad case

Attitudes towards language and language education policy (LEP) interact with groups’ identities, internal dynamics and intergroup relations. Combining quantitative and qualitative measures, we focused on the Habad community—a Jewish ultra-Orthodox (UO) minority in Israel—exploring its LEP and community attitudes toward languages meaningful to them—Hebrew, Loshen Koydesh, Yiddish and English. Our analysis revealed varying views concerning the main languages associated with their actual and symbolic functions and gender differences regarding ideal LEP and LEP implementation. English emerged as occupying a unique position in Habad, reflecting this group’s distinctiveness within the broader UO community and its greater openness. We found that language perceptions, curriculum, and ideology are closely intertwined—the state curriculum is implemented only partially, textbooks are mostly developed especially for Habad pupils, and community members and educators view the superiority of the community’s values over the state curriculum as almost axiomatic. Our findings may be extrapolated to other contexts wherein minority groups develop their LEPs and adjust the curriculum to strike a balance between integration and the wish to maintain a distinctive identity. Languages (and LEPs in particular) are a powerful prism for the investigation of these issues.

Recalling an Attachment Event Moderates Distress after Ostracism

Ostracism is known to cause psychological distress. Studies have indicated that immediate distress is resistant to individual differences and situational factors, but delayed reactions are more sensitive to moderation. Because attachment orientation is inextricably tied to rejection and inclusion, we hypothesized that attachment orientation would moderate both immediate and delayed ostracism effects and that recalling an attachment event compatible with a person's attachment internal working model would moderate the distress of a laboratory ostracism experience. In two experiments, 158 individualistic (secular Jewish) and 190 collectivistic (ultra–Orthodox Jewish) participants played Cyberball with two other ostensible in–group players. Distress was measured immediately after the game and 30 minutes later. The results show that less anxious and more avoidant individualistic but not collectivistic participants were less distressed by ostracism. After the delay, recall of an attachment event compatible with the participants‘ internal working model eliminated distress in both individualistic and collectivistic ostracized participants as measured on the needs satisfaction scale. Among individualistic participants, avoidants, who are known to avoid meaningful attachments, were less distressed by ostracism; anxious participants, who seek proximity, were more distressed. Recalling a compatible attachment event may be a mechanism that reduces individuals‘ perceptions of threats to their fundamental needs. Copyright © 2016 European Association of Personality Psychology

Torn between Earth and Sky: National Jewish Homeland

Can a Holy Land also be a homeland? So begins Aviezer Ravitzky's 2008 essay, Land Adored Yet Feared. In it he bemoans the contemporary absence of a striking feature of Jewish tradition regarding the historic Land of Israel- dread. Dread that Jewish presence in the land would not live up to its holiness, for which Jewish sages regard Jews as particularly accountable, and thus result in the catastrophic loss of which Jewish memory is so replete.1But this tradition of dread of the land is of a piece with what early Zionists found so burdensome, if not repulsive, about Rabbinic Judaism. Understandably weary of exilic conditions, along with the apparent rabbinic enabling of those conditions, they hungered for the security and promise of Jewish sovereignty in a national homeland. This is precisely what other, modern Euro-American peoples had been acquiring.2 Early Zionists could scarcely imagine what the Shoah would do to stoke this hunger among Jews in Europe and beyond, even as it confirmed the error of Zionism among so many ultra-orthodox and other Jews among them.3Galvanized by the security imperative issuing from the Shoah, Zionism has forced contemporary to face squarely the romance of modern state nationalism and to attempt to digest its own, peculiar iteration of it.4 And Israeli nationalism, vulnerable on so many fronts both domestically and internationally (although not as militarily vulnerable as Israeli administrations have characteristically claimed), has had little room for the dread of the land of Israel in Jewish tradi- tion. Such scruples have hardly seemed fitting, given the stakes. Only the luxury of a relatively stable exile could afford them. But are the acidic pressures of such perceived stakes themselves what that dread of the land is traditionally about, even if not for the more pious reasons given by (fewer and fewer) ultra orthodox Jews?I wish to consider not so much the challenge of a Jewish homeland, as that of a national Jewish homeland to contemporary Judaism, at least insofar as its life depends on its rabbinic and biblical inheritance. In line with Ravitzky's concern about the loss of Jewish dread of the land of Israel, I am convinced that much Zionism in Israel and North America, religious and otherwise, underestimates the structured ideological influence of modern nationalism. In its Zionist form, this nationalism is often too easily equated with the land commitments of pre-exilic Judaism and ancient Israel, or it is otherwise naturalized. A consequence of thus naturalizing or essentializing modern Jewish state nationalism is that its particular burdens are not subject to needed scrutiny, and therefore they go unaddressed. I am inviting scholars of Judaica to apply such scrutiny and address such burdens, and I do so as something of an implicated guest. While I have studied Zionism seriously, including several stints of study in Israel, and I have significant academic training in various strands of Judaism, ancient and modern, I am a non-Jew for whom these remain secondary fields. My primary area of research deals with the Christian religious moorings and liabilities of Western nationalism, which I have found illuminating in the study of the relation between and Zionism.Below I will use theorists of modern nationalism, Benedict Anderson and Etienne Balibar, to articulate in summary form its ideological burden for Zionism, and for the rest of contemporary insofar as it is shaped by the nationalizing effects of Zionism. I will then point to the weight of this burden on Jewish diversity and Jewish ethics, highlighting finally how it is felt as a consequence of a key ideological characteristic of modern nationalism, the sublimation of the human. My hope is that this line of criticism can promote healthy scrutiny of the relationship between Zionist nationalism and Judaism, and signal the relevance of the Jewish tradition of dread of the land of Israel. …

"Religiosity and Religious expression: Outcomes among Christians, Muslims and Orthodox Jews"

In this symposium we seek to contribute to a burgeoning research dialogue among scholars on religiosity and religious expression in the workplace. In particular, we seek to offer new insights and highlight nuances associated with workplace experiences of Christians in the US, Muslims in the UAE, and Ultra Orthodox Jews in Israel. The common theme among the papers is the topic of work-related outcomes, with a particular focus on: (1) how adherents of different religions perceive each other in the workplace; (2) how religious activities are viewed differently than secular activities; (4) how gender differences and organizational practices influence the way religiosity effects employee performance; (5) how adherents of non-mainstream religions navigate their work environments, and how they are perceived by others. Finally, the diversity of the religions and countries showcased in this symposium provides a unique forum to address these issues. We therefore anticipate a very rich scholarly discussion that addresses distinctions associated with each religion and country represented on the session. A Workplace in Transition: Ultra-Orthodox Jews in the Israeli Workplace Presenter: Avi Kay; Jerusalem College of Technology

Modern Paganism in the Holy Land

Israeli Pagans are a small and relatively new spiritual community, that have taken root in country in recent years. This article will analyze the contemporary discourse maintained by Israeli Pagans when discussing questions of organization and of religious-political rights. As such it will deal with the complexities of identifying oneself as a (Jewish-born) Pagan in Israel, the nation state of the Jewish people. I will argue that although Israeli Pagans may employ a community-building discourse, they constantly fear the perceived negative consequences of public exposure, and see the bond between (Jewish) religion and the state in Israel as a main factor in the intolerance and even persecution that they expect from the government and from members of the Haredim (Ultra Orthodox) religious group.

Hassidic Sayings for Teachers

Hassidic Sayings for Teachers Rabbi Allen S. Maller What can liberal Jews and Protestants learn from the sayings of a pious, ultra‐orthodox. Mystical sect of East European Jews? More than we might expect. I first learned about Hassidism when in the early 60's I read “Tales of the Hassidism” by Martin Buber, a German Jewish philosopher who taught at the Hebrew University in Jerusalem. Buber was popular among Jewish and Protestant thinkers in the 1950–1970's for his emphases on directly encountering God by personally experiencing a spiritual relationship with God, and all of God's creation. Buber asserted more than a half century ago that, “the purpose of all great religions and religious movements is to engender a life of elation and fervor which no (later) experience can dampen and stifle.” God's love can be experienced in many ways; but its outcome is always a form of redemption. In this light, I offer a sample of Hassidic insights that I believe can be used by both Christians and Jews to find the trust in God that leads to redemption. For many people, Hassidic Jews are noticeable because of their Amish‐like dress and ultra orthodox behavior. But it is their unique stress on trusting in God and elevating one's soul through joyful religious activities that makes them distinctive. There are many ups and downs in the life of every person and every nation. How an individual or a community meets the challenges of life is strongly influenced by the mind‐set one has prior to the challenge. Reacting with despair, discouragement, and helplessness reduces the chances of overcoming obstacles. Reacting with hope, faith, and confidence increases the chances of a successful response. One of the strengths of religion is that it prepares its adherents to deal with adversity from a larger perspective than ‘just my bad luck’ self‐pity and resentment. By avoiding despair, we avoid defeat. The following stories and sayings give a taste of the inner life of pious Hassidim. Rabbi Moshe of Kobryn taught, “When people suffer they should not say—That's bad, that's bad! Nothing that God imposes on us is bad. But it is all right to say—That's bitter! For there are some medicines that are made with bitter herbs.” Some people are embittered by adversity, while others are strengthened by it. How we react depends in large measure on our attitude. Making oneself a victim leads to self‐pity, hopelessness, and despair. But you do not have to entirely ignore or deny your pain. It is O.K. to say it's bitter as long as you also think—I can make something positive from this. Rabbi Simcha Bunam taught, “Everyone should have two pockets, so you can reach into one or the other according to your needs. In the right pocket should be the words—For my sake was the world created. And in the left pocket the words—I am dust and ashes.”. When we are defeated, depressed, discouraged, or down on ourselves, we need to remind ourselves that we are created in the image of God. When we are self‐centered, insensitive, self‐righteous, or conceited, we need to remind ourselves that we are only one of six billion. We need both messages equally, but since most of us are right handed we need the former more frequently than the latter. Rabbi Nakhman of Bratzlav said: “The whole world is one long narrow bridge, so it is essential not to be afraid.” Rabbi Barukh of Mezbizh said: “What a good and bright world this is if we do not lose our hearts, but what a dark world, if we do!” And a Hassidic Sage who was near death got up and danced. When they tried to stop him he said, “This is exactly the time to dance.” He then told them a story and concluded, “When they come to you with a very difficult demand, that is exactly the time to dance.” Rabbi Israel, the Baal Shem Tov (1700–1760), the founder of Hassidism stated, “Although sadness and dejection may not be listed as sins by the Torah, yet, they can...

Taking a Bus from Immanuel to Mea Shearim: The Role of Israel's High Court of Justice in Regulating Ethnic and Gender Discrimination in the Haredi Ultra Orthodox Sector

What is the role of the judiciary in resolving, or participating in the resolution, of highly contested social and political issues? This question, when applied in the law and religion context, carries special resonance in all modern polities, more so in societies in which religious law is part of the legal system, as in the case of Israel. The paper considers two aspects of judicial involvement in the public sphere: first, the decision in itself, and secondly, post-decision dynamics, that is, the impact of the decision on social and political processes. The analysis of the court’s role is based on two continuums. The first, concerned with judicial readiness to intervene, offers options ranging from interfervention, through shirking and evasion, to refusal, either technical or substantive. The second continuum offers a framework for the analysis of post-decision dynamics, ranging from full compliance, evasion (or “creative compliance”), to defiance. These two analytical frameworks are applied in an analysis of several recent decisions of the HCJ on petitions that challenged practices of Haredi (ultra-orthodox) communities that are considered discriminatory and segregatve in non-Haredi circles. In the 2009 Noar Ke-Halacha case, the applicant, a Haredi of Sephardi (Eastern, North African/Asian) origin, challenged the discrimination of Haredi high school girls in Immanuel, a religious local authority. The HCJ’s order to eliminate all types of discrimination then led to complex dynamics, including the evasion of authorities, the defiance of parents, and in a broader context, the continuance of this practice in other cities. In the Ragen decision, delivered in January 2011, the HCJ shirked from enforcing a straight rule against the practice of separating men and women on public buses. Although the decision was couched with strong criticism, the court approved the government’s adoption of a year’s trial in which the practice would continue voluntarily. In the Azaria affair, filed and removed from the dock in October 2011, the court relied on the respondent’s undertaking to prevent future separation between men and women in the sidewalks of Mea Shearim (an ultra-orthodox neighborhood) during the religious festival of Simchat Tora, despite the breach of an identical undertaking in the previous year. These dynamics, tentatively considered against the recent rise of ultra-orthodox extremism, support an analysis of the role of the court, which is based on a dialogue/conversation model. Under this model, the judiciary is an important, but not supreme, player in an ongoing process of decision-making in the public sphere. Not necessarily the final arbiter, the court operates, inter alia, as a mediator between contesting parties and offers access to weakened groups who have no other direct access to the political process.

CHILD INJURY MORTALITY, SOCIOECONOMIC STATUS, NATIONALITY AND RELIGIOUS AFFILIATION

BackgroundResearch has consistently shown that low socioeconomic status (SES) is associated with an increased risk of child injury mortality (CIM). However, other social factors may influence CIM as well. In...

Injury patterns and safety behaviour of child pedestrians in the ultra Orthodox Jewish Community

BackgroundRoad crashes are a primary cause of injury among children in Israel. The Ultra-Orthodox Jewish (UOJ) population in Israel is characterised by low socioeconomic status, large families, low employment, and...