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

Israel

Israel is home to the largest Haredi population, at approx. 700,000 (out of 6 million Israeli Jews). The number of Haredi Jews in Israel is rising rapidly. In 1992, out of a total of 1,500,000 Orthodox Jews world wide, about 550,000 were Haredi (half of them in Israel). The vast majority of Haredi Jews are Ashkenazi. However, some 20% of the Haredi population are thought to belong to the Sephardic Haredi stream. The Israeli Central Bureau of Statistics forecasts that the Haredi population of Israel will number 1.1 million in 2019. It is also projected that the number of Haredim in 2059 may be equal to the number of non-Haredi Israeli Jews, with a population estimated to number between 2.73 and 5.84 million. Large Israeli Haredi concentrations include Jerusalem, Bnei Brak, Modi'in Illit, Beitar Illit, Beit Shemesh, Kiryat Ye'arim, Ashdod, and El'ad. Two Haredi cities, Kasif and Harish are planned.

United States

The United States is home to the second largest Haredi population. In 2000, there were 360,000 Haredi Jews in the U.S. (7.2% of the total American Jewish population). The University of Manchester cited an estimate of 468,000 as of 2006. In 1988, it was estimated that there are between 40,000 and 57,000 Haredim in the Williamsburg neighborhood of Brooklyn, New York, mostly Hasidim. The Jewish population in the Borough Park neighborhood of Brooklyn (70,000 in 1983) was also mostly Haredi (also mostly Hasidim). The numbers provided are inconclusive, given the tremendous birthrate of Haredi Jews in Wiliamsburg and Borough Park; some estimate their population has doubled or tripled in the last 20 years. Other Hasidic enclaves include Kiryas Joel and New Square, and large Haredi populations exist in New York, Lakewood, Los Angeles, Chicago, Cleveland and Baltimore.

United Kingdom

In 1998, the Haredi population in the United Kingdom was estimated at 27,000 (13% of affiliated Jews). A 2007 study asserted that 3 out of every 4 Jewish births are Haredi, who then accounted for 17% of British Jews, (45,500 out of around 275,000). Another study in 2010 established that there was 9,049 Haredi households in the UK which would account for a population of nearly 53,400 or 20% of the community. Within the next three decades, the Board of Deputies predicts that the Haredi community will become the largest group in Anglo-Jewry: in comparison with the national average of 2.4 children per family, Haredi families have an average of 5.9 children. As of 2006, membership of Haredi synagogues had doubled since 1990. In the UK, the largest Haredi communities are located in London, Salford/Prestwich and Gateshead.

Elsewhere

About 25,000 Haredim live in France (mostly Sephardim of North African descent). Important communities are located in Paris, Strasbourg and Lyon. Other important communities, mostly Ashkenazi, are the Jewish Community of Antwerp in Belgium, as well as communities in the Swiss cities of Zürich and Basel, and in the Dutch city of Amsterdam. There is also a Haredi community in Vienna, Austria. Other countries with significant Haredi populations include Canada, South Africa and Australia.

In Israel

The Haredi community in Israel has adopted a policy of cultural dissociation, but at the same time, it has struggled to remain politically active, perceiving itself as the true protector of the country's Jewish nature.

The issues date to the late nineteenth-early twentieth century, with the rise of Zionism. The vast majority of Haredi Jews rejected Zionism for a number of reasons. Chief among these was the belief that Jewish political independence could only be achieved with the coming of the Messiah. In addition was the disdain with which they viewed political and cultural Zionism which lacked any religious manifestation. Influenced by socialism, secular Zionists looked on religion as an outdated relic which should disappear in favor of Jewish nationalism. As with the nineteenth century Reform Judaism movement in Germany, the result was mutual recriminations, rejection, and harsh verbal attacks. To Zionists, Haredi Jews were either "primitives" or "parasites"; to Haredi Jews, Zionists were tyrannizing heretics. This kulturkampf still plagues Israeli society today, where animosity between the two groups has even pervaded both their educational systems.

Despite the animosity, it was necessary for the two groups to work out some modus vivendi in the face of Nazi persecution. This was achieved by a division of powers and authority, based on the division that existed during the British Mandate in the country. Known as the "status quo", it granted political authority (such as control over public institutions, the army, etc.) to the Zionists and religious authority (such as control over marriage, divorce, conversions, etc.) to the Orthodox. A compromise worked out by Labor Zionist leader Berl Katznelson even before statehood ensured that public institutions accommodate the Orthodox by observing the Sabbath and providing kosher food.

Notwithstanding these compromises, many Haredi groups maintained their previous apolitical stance. The community had split into two parts: Agudat Israel, which cooperated with the state, and the Edah HaChareidis, which fiercely opposed it. Both groups still exist today, with the same attitudes. The Edah HaChareidis includes numerous Hasidic groups, such as Satmar, Dushinsky and Toldos Aharon, as well as several non-Hasidic groups of Lithuanian and Hungarian background.

A small minority of Jews, who claim to have been descended from communities who had lived peacefully with their Arab neighbors during the 18th and early 19th centuries, took a different stance. In 1935 they formed a new grouping called the Neturei Karta out of a coalition of several previous anti-Zionist Jewish groups in the Holy Land, and aligned themselves politically with the Arabs out of a dislike for Zionist policies.

Education

Haredim have a separate system of education in Israel, called Chinuch Atzmai. There are four distinct education systems in Israel, the other three being the state system (Mamlachti), the state-religious system (Mamlachti dati) and the Arab system. There is a strong emphasis on Jewish studies in Haredi school programs.

The schools are partially supported by the State; however, the Ministry of Education is not responsible for the hiring and firing of teachers or for the registration of pupils. Chinuch Atzmai's funding has traditionally been supplemented by donations from outside of Israel, particularly from the United States.

The Haredim's lack of mainstream education, and consequent low participation in the workforce and living off state allowances, are regarded by many in Israel as a social problem. The Council for Higher Education announced in 2012 that it was investing NIS 180 million over the following five years to establish appropriate frameworks for the education of Haredim, focusing on specific professions.

Military

As part of the Status quo Agreement worked out between prime minister David Ben-Gurion and religious parties, Haredi leader Rabbi Avraham Yeshayah Karelitz (known as the Chazon Ish) was promised that the government would exempt a group of religious scholars (at that time, 400) from compulsory military service so that they could pursue their studies. That exemption is called Torato Omanuto; it allows Haredi young men whose main occupation is Torah study to delay conscription to the Israel Defense Forces or to avoid it completely. The number of beneficiaries of the Torato Omanuto arrangement has greatly increased over the decades, to the point of most Haredim (Men and Women) being entitled to avoid enlistment. This is resented by most Israelis, for the following reasons:

- Most Israelis who are not Haredim are obligated to enlist by law, for either 3 years (men) or 2 years (women). (see Conscription in Israel)

- Most of those Israelis who enlist consider their service to be a shared national obligation, in which the Haredim refuse to participate.

- The Haredim can work in those 2–3 years of their lives in which they do not serve in the IDF, while most soldiers at the IDF are usually paid anywhere between $80–250 a month. All the while, Haredi yeshiva students receive significant monthly funds and payments for their religious studies (up to $4500).

- The Haredim, if they so choose, can study at that time, while most soldiers are not allowed to.

- From a legal constitutional perspective, this situation reflects a violation of the Democratic principles of both Equality and Human Dignity (this is one of the main issues studied in Constitutional Law courses in all Israeli Academia). (broader discussion of this is at: Tal committee)

While a few dozen Haredim have enlisted in the IDF every year in recent decades, the Haredim usually reject those criticisms. Depending on which Haredi is asked, one might argue that:

- A Yeshiva student is equal to or more important than a soldier in the IDF, because he keeps Jewish tradition alive and prays for the people of Israel to be safe.

- The IDF is not forthcoming towards Haredim, as the food is not Kosher enough for their taste, and there is too much immodest exposure to women.

- As an IDF soldier, a Haredi would not be given enough time to practice his religion properly.

- While the Haredi yeshiva students can work during the time they don't serve, and most of them do, the current law does not allow them to work legally (as they already receive state-funds), so those who do work are considered felons (even though there is no regulation of the matter by the state and people are not trialed for such offenses). (see broader discussion at: Torato Omanuto and Tal committee)

- The more extremist Haredim, such as Neturei Karta, are anti-Zionist by self-definition and have the agenda of non-cooperation with the state of Israel. Other Haredim, however, do not refrain from service because of such anti-Zionist motivations.

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

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

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

Currently, the Israeli parliament is in the process of enacting a law that would eventually lead to the enlistment of most Haredi men. This law had been promoted by Yair Lapid, whose political party Yesh Atid was partially based on the promise of creating 'enlistment equality'. The law would also push for Haredi men to volunteer for National Civil Service (as a military service alternative) and encourage the Haredim to be incorporated officially into the labour force.

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

Employment

As of 2012 it was estimated that 37% of Haredi men and 49% of Haredi women were employed. The Trajtenberg Committee, charged in 2011 with drafting proposals for economic and social change, called, among other things, for increasing employment among the Haredi population. Its proposals included encouraging military or national service and offering college prep courses for volunteers, creating more employment centers targeting Haredim and experimental matriculation prep courses after Yeshiva hours. The committee also called for increasing the number of Haredi students receiving technical training through the Industry, Trade and Labor Ministry and forcing Haredi schools to carry out standardized testing, as is done at other public schools.

Views on 'immodest female exposure', male-female segregation and associated public controversies

Haredi society is generally intolerant of physical exposure of the female body — especially in public, and more so in areas in which Haredim live. The entrances to the city of Bnei Brak, for instance, include signs which ask those who enter to 'Respect the Haredi lifestyle', which is universally understood by all Israeli as a demand for people to dress 'modestly' in that city and avoid things like driving a car within it on the Shabbat. Haredim who live among secular citizens usually either ignore the way the latter are dressed, or in the case of Haredi men, look the other way on purpose to avoid eye contact with the "overly exposed" body of a female. To Haredi men, even the show of exposed arms and legs is considered 'too immodest'. Sometimes it happens that Haredi men use verbal or even physical violence towards a woman they consider to be "not modestly dressed". This is less common in general public venues, and occurs more often within Haredi neighbourhoods, various religious sites, or when the woman involved is religious herself. Neither verbal nor physical violence is encouraged in such cases by more mainstream rabbis of the Haredi society, but the phenomenon has become more common in Israel over the last two decades. This is nonexistent in other countries, or at least goes unreported.

Most Haredi publications have a policy of either censoring photographs of women, or not publishing them at all; the newspaper Yated Ne'eman in April 2009 digitally altered photographs of the newly installed Israeli cabinet to replace two female ministers with pictures of men, while another newspaper blacked the women out of their published photograph. Some Haredi publications have censored pictures of female children. In March 2013, a Haredi magazine in Israel was reported to censor the images of women from a famous photograph from the Holocaust. These publications are not always run by extremists within Haredi society. The magazine operated by the Haredi mainstream Shas party and organization also has a policy of censoring women, which it has expressed openly. Following these trends in Haredi societies during late 20th and early 21st centuries, additional companies and organizations in Israel have began to eliminate females from their advertisements. The bus company Egged refused to portray women on bus advertisements in Haredi-populated areas because of intensive Haredi vandalism of such ads.

During 2010-2012, controversy was aroused surrounding the issue of 'Mehadrin' buses — bus lines that serve a mostly Haredi public, that segregated men and women by requiring men to go up through the front of the bus and sit in the front and women to go up from the back of the bus and sit in the back. These bus lines were created due to the wishes of Haredi communities to eliminate what they consider "unnecessary mingling" between members of opposite genders. Tania Rozenblit, a secular Israeli who refused to sit in the back of such a bus in 2011, ignited a heated public debate, following which a ruling was issued by the Israeli Supreme Court against the forcing of women to sit in the back of buses.

In public, Haredi women wear clothes that cover the majority of their body, and sometimes distinct hats (which might be identical to or different from those worn by other Orthodox Jewish women). Many women also wear wigs on their hair, or on a shaved head. The wigs and shaved heads are meant to ensure that the woman's hair does not get exposed, though through the years it has become popular among some Haredi women to wear fancier wigs which are more attractive than their own hair (drawing criticism from more conservative Haredi rabbis). Unlike on the streets, Haredi women often dress more freely and casually within the home, as long as the body remains covered in accordance with the halacha. More "modernized" Haredi women are somewhat more lenient in matters of their dress and some follow the latest trends and fashions while confirming with the halacha.

Secular and Orthodox Jews have criticized Haredi extremism on matters of female exposure and male-female segregation, claiming this is a modern phenomenon which does not reflect traditional Judaism. In 2012, several online reports came up showing major Haredi Rabbi Ovadia Yosef in an old photograph with his wife, who is dressed 'immodestly' by current Haredi standards. Some have also suggested that Haredi indulgence in matters of modestly is in itself excessive, and thus 'not modest'.

Currently there is much controversy in Israel on the issue of male-female segregation at the site of the Wailing Wall. Segregation exists at the site because of Haredi dominance of the area. Opponents of the Haredi agenda have pointed out that in the past, there had not existed such segregation (many pictures exist from the early 20th century which demonstrate this claim, and these have been published in the past on the mainstream Israeli media). A group of Jewish women called 'Neshot Hakotel' (נשות הכותל - Women of the Wall) made a series of provocative actions during recent years, coming to the Wall often to pray in the presence of men (other than in the strictly female area). Following debates in the Israeli Parliament and Supreme Court, it was decided to re-segment the prayer regions near the wall to male, female and mixed (both male and female) areas.

Other issues

The Haredim are relatively poor, compared to other Israelis, but represent an important market sector. For this reason, some companies and organizations in Israel refrain from including women or other images deemed immodest in their advertisements to avoid Haredi consumer boycotts. More than 50 percent live below the poverty line and get state allowances, compared with 15 percent of the rest of the population...." Their families are also larger, usually having six or seven children.

In recent years, there has been a process of reconciliation and a merging of Haredi Jews with Israeli society, for example in relation to employment. While not compromising on religious issues and their strict code of life, Haredi Jews have become more open to the secular Israeli culture. Haredi Jews, such as satirist Kobi Arieli, publicist Sehara Blau and politician Israel Eichler write regularly to leading Israeli newspapers.

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

In the United States

The United States is home to the second largest Haredi population. In 2000, there were 360,000 Haredi Jews in the U.S. (7.2% of the total American Jewish population. The University of Manchester cited an estimate of 468,000 as of 2006.

In Western Europe

United Kingdom

In the UK, the largest Haredi communities are located in London, Salford and Gateshead. The majority of UK Haredim descend from Eastern-European immigrants. The Haredi community in London is organized into a group known as the Union of Orthodox Hebrew Congregations (UOHC).

The UK Haredi community is growing, maintaining hundreds of synagogues, although many are smaller scale shtiebels. It also maintains numerous schools, yeshivas, kolels and mikvehs. The community also supports dozens of kosher food shops, bakeries and to a lesser extent, restaurants.

Present leadership and organisations

Rabbis

• Yitzhak Yosef (Israeli Sephardi Jews)
• Aharon Leib Shteinman (non-Hasidic Lithuanian Jews)
• Yaakov Aryeh Alter (heads largest single Hasidic group in Israel)

Groups

• World Agudath Israel (including Agudath Israel of America)
• Major Hasidic groups (including Belz, Bobov, Boyan, Breslov, Chabad Lubavitch, Ger, Satmar, and Vizhnitz)
• Edah HaChareidis (representing Haredi groups in and around Jerusalem, including Satmar, Dushinsky, Toldos Aharon, Toldos Avrohom Yitzchok, Neturei Karta, Mishkenos HoRoim, Spinka, Brisk and a section of other Litvish Haredim)
• Toldos Yeshurun (organization for Russian Jews)

Israeli political parties

• Degel HaTorah (representing Ashkenazi Jews)
• Shas (representing Mizrahi/Sefardi Jews)
• United Torah Judaism (representing Ashkenazi Jews)

See also

• Hasidic Judaism
• Sephardic Haredim
• Hasidim and Mitnagdim
• Relationships between Jewish religious movements

References

1. Tatyana Dumova; Richard Fiordo (30 September 2011). Blogging in the Global Society: Cultural, Political and Geographical Aspects. Idea Group Inc (IGI). p. 126. ISBN 978-1-60960-744-9. Haredim regard themselves as the most authentic custodians of Jewish religious law and tradition which, in their opinion, is binding and unchangeable. They consider all other expressions of Judaism, including Modern Orthodoxy, as deviations from God's laws.
2. Nora L. Rubel (2010). Doubting the Devout: The Ultra-Orthodox in the Jewish American Imagination. Columbia University Press. p. 148. ISBN 978-0-231-14187-1. Retrieved 24 July 2013. Mainstream Jews have - until recently - maintained the impression that the ultraorthodox are the "real" Jews.
3. Ilan 2012: "One of the main sources of power enabling Haredi Jews' extreme behavior is the Israeli public's widely held view that their way of life represents traditional Judaism, and that when it comes to Judaism, more radical means more authentic. This is among the most strongly held and unfounded myths in Israel society."
4. Batnitzky 2011, pp. 183–184
5. ^ "Dan Ephron". The Daily Beast. Retrieved 2013-03-26.
6. Norman S. Cohen (1 January 2012). The Americanization of the Jews. NYU Press. p. 389. ISBN 978-0-8147-3957-0. Given the high fertility and statistical insignificance of intermarriage among ultra-Orthodox haredim in contrast to most of the rest of the Jews...
7. ^ Wise 2007
8. Buck, Tobias (2011-11-06). "Israel's secular activists start to fight back". FT.com. Retrieved 2013-03-26.
9. Eli Berman. Template:PDFlink. National Bureau of Economic Research Working Paper No. 6715. August 1998
10. Šelomo A. Dešen; Charles Seymour Liebman; Moshe Shokeid (1 January 1995). Israeli Judaism: The Sociology of Religion in Israel. Transaction Publishers. p. 28. ISBN 978-1-4128-2674-7. The number of baalei teshuvah, "penitents" from secular backgrounds who become Ultraorthodox Jews, amounts to a few thousand, mainly between the years 1975-87, and is modest compared with the natural growth of the haredim; but the phenomenon has generated great interest in Israel.
11. Harris 1992, p. 490: "This movement began in the US but is now centred in Israel, where since 1967 many thousands of Jews have consciously adopted an Ultra-Orthodox lifestyle."
12. Weintraub 2002, p. 211: "Many of the Ultra-Orthodox Jews living in Brooklyn are baaley tshuva, Jews who have gone through a repentance experience and have become Orthodox though they may have been raised in entirely secular Jewish homes."
13. Stadler 2009, p. 4
14. Ben-Yehuda 2010, p. 17 harvnb error: no target: CITEREFBen-Yehuda2010 (help)
15. White, John Kenneth (1998). Political Parties and the Collapse of the Old Orders. State University of New York Press. p. 157.
16. Keysar, Ariela (2009). Secularism, Women & the State: The Mediterranean World in the 21st Century. Institute for the Study of Secularism in Society and Culture. p. 86.
17. ^ Ayalon, Ami (1999). "Language as a barrier to political reform in the Middle East", International Journal of the Sociology of Language, Volume 137, pp. 67–80: "Haredi" has none of the misleading religious implications of "ultra-Orthodox": in the words of Shilhav (1989: 53), "they are not necessarily more religious but religious in a different way." and "'Haredi'… is preferable, being a term commonly used by such Jews themselves… Moreover, it carries none of the venom often injected into the term 'ultra-Orthodox' by other Jews and, sadly, by the Western media…."
18. Sources describing the term as pejorative or derogatory include:
    • Kobre, Eytan. One People, Two Worlds. A Reform Rabbi and an Orthodox Rabbi Explore the Issues That Divide Them, reviewed by Eytan Kobre, Jewish Media Resources, February 2003. Retrieved August 25, 2009. "'Indeed, the social scientist Marvin Schick calls attention to the fact that "through the simple device of identifying … as "ultra-Orthodox", … pejorative term has become the standard reference term for describing a great many Orthodox Jews…. No other ethnic or religious group in this country is identified in language that conveys so negative a message.'"
    • Goldschmidt, Henry. Race and religion among the chosen peoples of Crown Heights, Rutgers University Press, 2006, p. 244, note 26. "I am reluctant to use the term 'ultra-orthodox,' as the prefix 'ultra' carries pejorative connotations of irrational extremism."
    • Longman, Chia. "Engendering Identities as Political Processes: Discources of Gender Among Strictly Orthodox Jewish Women", in Rik Pinxten, Ghislain Verstraete, Chia Longmanp (eds.) Culture and politics: identity and conflict in a multicultural world, Berghahn Books, 2004, p. 55. "Webber (1994: 27) uses the label 'strictly Orthodox' when referring to haredi, seemingly more adequate as a purely descriptive name, yet carrying less pejorative connotations than ultra-Orthodox."
19. Lipowsky, Josh. "Paper loses 'divisive' term". Jewish Standard. January 30, 2009. "…JTA faced the same conundrum and decided to do away with the term, replacing it with 'fervently Orthodox.' … 'ultra-Orthodox' was seen as a derogatory term that suggested extremism."
20. Donna Rosenthal. The Israelis: Ordinary People in an Extraordinary Land. Simon and Schuster, 2005. p. 183. "Dossim, a derogatory word for Haredim, is Yiddish-accented Hebrew for 'religious.'"
21. Nadia Abu El-Haj. Facts on the ground: Archaeological practice and territorial self-fashioning in Israeli society. University of Chicago Press, 2001. p. 262.
22. For general overviews and comments on the comparative strength and character of these movements, see the standard overview of East European Jewish history in the interwar period, Ezra Mendelsohn. The Jews of East Central Europe between the world wars. Bloomington : Indiana University Press, 1983 and idem, On modern Jewish politics. New York : Oxford University Press, 1993. A much more detailed exposition can be found in idem, Zionism in Poland : the formative years, 1915-1926. New Haven : Yale University Press, 1981
24. "YIVO | Schick, Mosheh". Yivoencyclopedia.org. Retrieved 2013-03-26.
25. "Kolmyya, Ukraine (Pages 41-55, 85-88)". Jewishgen.org. 2011-02-12. Retrieved 2013-03-26.
26. "Rabbi Shimon Sofer • "The Author of Michtav Sofer"". Hevratpinto.org. Retrieved 2013-03-26.
27. "New Religious Party". Archive.jta.org. 1934-09-13. Retrieved 2013-03-26.
28. "Berlin Conference Adopts Constitution for World Union Progressive Judaism". Archive.jta.org. 1928-08-21. Retrieved 2013-03-26.
29. "Agudah Claims 16,205 Palestine Jews Favor Separate Communities". Archive.jta.org. 1929-02-28. Retrieved 2013-03-26.
30. "Palestine Communities Ordinance Promulgated". Archive.jta.org. 1927-07-20. Retrieved 2013-03-26.
31. "Rabbi Dushinsky Installed As Jerusalem Chief Rabbi of Orthodox Agudath Israel". Archive.jta.org. 1933-09-03. Retrieved 2013-03-26.
32. Ilan 2012
33. "Article 1 on Shidduch" (in Template:He icon). E-mago.co.il. 2012-12-13. Retrieved 2013-09-21.{{cite web}}: CS1 maint: unrecognized language (link)
34. "Article 2 on Shidduch". Nrg.co.il. 2010-11-08. Retrieved 2013-09-21.
35. "Article 3 on Shidduch". Peopleil.org. Retrieved 2013-09-21.
36. "Article 4 on Shidduch". Meshulavim.co.il. Retrieved 2013-09-21.
37. "Article 5 on Shidduch". Lib.cet.ac.il. Retrieved 2013-09-21.
38. Stadler 2009, p. 79: "The economic situation of Haredi in Israel is unique. When comparing the Haredi community in Israel with that in the United States, Gonen (2000) found that Haredi members in the United States (both Lithuanians and Hassidic) work and participate in the labor market."
39. Stadler 2009, p. 44: "The support of the yeshiva culture is related also to the developments of Israel's welfare policy... This is why in Israel today, Haredim live in relatively poor conditions (Berman 2000, Dahan 1998, Shilhav 1991), and large Haredi families are totally dependent on state-funded social support systems. This situation is unique to Israel."
40. Stadler 2009, pp. 77–78: "According to various surveys of the Haredi community, between 46 and sixty percent of its members do not participate in the labor market and 25 percent have part-time jobs (see Berman 1998; Dahan 1998). Members who work usually take specific jobs within a very narrow range of occupations, mainly those of teachers and clerical or administrative staff (Lupo 2003). In addition, because Haredim encourage large families, half of them live in poverty and economic distress (Berman 1998)."
41. "Chief Rabbi of Israel calling upon youngsters to avoid watching television". Ynet.co.il. Retrieved 2013-09-21.
42. Jonathan Rosenblum (2004-12-15). "Proud to be Chareidi – Jewish Media Resources". Jewishmediaresources.org. Retrieved 2013-09-21.
43. "Is that cellphone kosher?". BBC News. 2008-10-06. Retrieved 2013-09-21.
44. "Ultra-Orthodox Jews Rally to Discuss Risks of Internet". The New York Times. 20 May 2012. Retrieved 20 September 2012.
45. Hoffman 2011, p. 90
46. ^ A long article explaining the characteristics of female Haredi dress inside and outside the house
47. Jews flee Rio during carnival, Kobi Nahshoni 15/02/13
48. Starr Sered 2001, p. 196
49. Sharkansky 1996, p. 145: "Modesty patrols" exist in Bnei Brak and ultra-Orthodox neighborhoods of Jerusalem; their purpose is to keep those areas free of immoral influences."
50. Ben-Yehuda 2010, p. 115 harvnb error: no target: CITEREFBen-Yehuda2010 (help): "Women dressed in what is judged as immodest may experience violence and harassment, and demands to leave the area. Immodest advertising may cause Haredi boycotts, and public spaces that present immodest advertisement may be vandalized."
51. Melman 1992, p. 128: "In one part of the city, Orthodox platoons smash billboards showing half-naked fashion models."
52. Heilman 2002, p. 322: "While similar sentiments about the moral significance of "immodest" posters in public are surly shared by American haredim, they would not attack images of scantily clad models on city bus stops on their neighborhoods with the same alacrity as their Israeli counterparts.
53. Calvin Klein bra advert ruled OK despite Charedi complaint, Jennifer Lipman, January 18, 2012
54. Cohen 2012, p. 159
55. Lidman, Melanie. "Egged: We will not use people on J'lem bus ads". Jpost.com. Retrieved 2013-09-21.
56. Egged bars J’lem ads featuring aliens Times of Israel (June 28, 2013)
57. Ban this offensive advert, Jewish leaders demand, By Chris Hastings and Elizabeth Day 27/07/03Daily Telegraph
58. N. J. Demerath, III; Nicholas Jay Demerath (1 January 2003). Crossing the Gods: World Religions and Worldly Politics. Rutgers University Press. p. 103. ISBN 978-0-8135-3207-3. To honor the Sabbath, many government services are closed, and no state buses operate from sundown Friday to sundown Saturday. Recent religious demands in Jerusalem have ranged from Sabbath road closings in Jewish areas and relocating a sports stadium so that it would not disturb a particular neighborhood's Sabbath to halting the sale of non-kosher food in Jewish sectors.
59. Issa Rose (2004). Taking Space Seriously: Law, Space, and Society in Contemporary Israel. Ashgate Publishing, Ltd. pp. 101–105. ISBN 978-0-7546-2351-9. The residents of the neighbourhood considered traffic on the Sabbath an intolerable provocation directly interfering with their way of life and began to demonstrate against it (Segev, 1986).
60. ^ Zeveloff 2011
61. Chavkin & Nathan-Kazis 2011
62. Rosenberg 2011
63. Sharon 2012
64. Heller 2012
65. Landau 1993, p. 276
66. ^ Ettinger 2011 harvnb error: multiple targets (2×): CITEREFEttinger2011 (help)
67. The Jewish Spectator. School of the Jewish Woman. 1977. p. 6. THE NEW YORK State Assembly has passed a law permitting segregated seating for women on the buses chartered by ultra-Orthodox Jews for the routes from their Brooklyn and Rockland County (Spring Valley, Monsey, New Square) neighborhoods to their places of business and work in Manhattan. The buses are equipped with mehitzot which separate the men's section from the women's. The operator of the partitioned buses and the sponsors of the law which permits their unequal seating argued their case by invoking freedom of religion.
68. Dashefsk & Sheskin 2012, p. 129
69. Haughney 2011
70. ^ Katya Alder (24 April 2007). "Israel's 'modesty buses' draw fire". BBC News.
71. "El Al to launch kosher flights for haredim - Israel Jewish Scene, Ynetnews". Ynet.co.il. Retrieved 2013-09-21.
72. Bryant 2012: "Haredi press rarely reports on deviance and unconventionality among Haredim. Thus, most reports are based on the secular Press. This is consistent with Haredi press policy of "the right of the people not to know," which aims to shield Haredi readers from exposure to information about such issues as rape, robbery, suicide, prostitution, and so on."
73. Cohen 2012, p. 79
74. ^ Cohen 2012, p. 80
75. anonymous (BBC) 2009
76. Tessler 2013
77. Cohen 2012, p. 93
78. Cohen & Susser 2000, p. 103: "The Haredi press, for its part, is every bit as belligerent and dismissive. Apart from the recurrent images of drug-crazed, sybaritic, terminally empty-headed young people, the secular world is also portrayed as spitefully anti-Semitic."
79. Cohen & Susser 2000, p. 102: "Yet when the Haredi newspapers present the world of secular Israeli youth as mindless, immoral, drugged, and unspeakably lewd..."
80. Cohen & Susser 2000, p. 103
81. "Analysis of Nonresponse in a Social Survey with the Sharp Bounds Method" (PDF). Retrieved 2013-09-21.
82. Brown 2011
83. "Britain Sees Spike in Ultra-Orthodox Population –". Forward.com. 2010-05-24. Retrieved 2013-09-21.
84. ^ Baumel, Simon D. (2005). Sacred speakers: language and culture among the Haredim in Israel. New York: Berghahn Books. ISBN 978-1-84545-062-5. LCCN 2005053085. OCLC 226230948.
85. "CBS predicts Arab-haredi majority in 2059 - Israel News, Ynetnews". Ynetnews.com. 1995-06-20. Retrieved 2013-08-06.
86. Graham & Vulkan 2010
87. Pinter 2010
88. Wynne-Jones 2006
89. http://www.economics-ejournal.org/economics/discussionpapers/2009-19/count
90. ^ Graham & Vulkan 2008
91. Lior Dattel (2012-02-10). "New project to integrate Haredim in higher education". Haaretz. Retrieved 2012-03-02.
94. An example for an academic program for Haredi yeshiva students at the Israeli Open University
95. Only one academic institution allows this. Also, most soldiers work over 9 hours a day, and cannot afford such studies time-wise, or with their low monthly salary (see prior references to soldier's monthly income)
97. http://www.srugim.co.il/23474-%D7%94%D7%A8%D7%91-%D7%A2%D7%9E%D7%90%D7%A8-%D7%99%D7%A9%D7%99%D7%91%D7%AA-%D7%94%D7%94%D7%A1%D7%93%D7%A8-%D7%91%D7%90%D7%A9%D7%A7%D7%9C%D7%95%D7%9F-%D7%A0%D7%95%D7%AA%D7%A0%D7%AA-%D7%94%D7%92
103. Amos Harel (2012-02-24). "IDF facing shortage of new soldiers". Haaretz. Retrieved 2012-03-19.
104. Amos Harel (2012-03-01). "Haaretz probe: Many in IDF's Haredi track aren't really Haredi". Haaretz. Retrieved 2012-03-19.
105. Sheleg, Yair. 2000. The new religious Jews: recent developments among observant Jews in Israel (HaDati'im haHadashim: Mabat achshavi al haHevra haDatit b'Yisrael). Jerusalem: Keter (in Hebrew).
106. http://www.calcalist.co.il/local/articles/1,7340,L-3606950,00.html
107. http://nashpia.co.il/stories/50f91dd8c0dd852367000016
108. http://www.kikarhashabat.co.il/%D7%94%D7%A8%D7%91-%D7%97%D7%99%D7%99%D7%9D-%D7%93%D7%A8%D7%95%D7%A7%D7%9E%D7%9F-%D7%91%D7%A2%D7%93-%D7%92%D7%99%D7%95%D7%A1-%D7%97%D7%A8%D7%93%D7%99%D7%9D.html
109. http://www.kikarhashabat.co.il/%D7%94%D7%A8%D7%91-%D7%A2%D7%95%D7%91%D7%93%D7%99%D7%94-%D7%99%D7%95%D7%A1%D7%A3-%D7%A2%D7%9C-%D7%A1%D7%9B%D7%A0%D7%AA-%D7%94%D7%92%D7%99%D7%95%D7%A1.html
110. http://www.kooker.co.il/%D7%A6%D7%A4%D7%95-%D7%91%D7%95%D7%99%D7%93%D7%90%D7%95-%D7%94%D7%A8%D7%91-%D7%90%D7%99%D7%99%D7%9B%D7%9C%D7%A8-%D7%90%D7%9D-%D7%AA%D7%A4%D7%92%D7%A2%D7%95-%D7%91%D7%A0%D7%95-%D7%A0%D7%A2%D7%96%D7%95/
111. http://www.ynet.co.il/articles/0,7340,L-4446939,00.html A news report regarding an incitement campaign against people supporting Haredi enlistment included a long comic book depicting Haredim as sheep, and the Secular, Nationally-Religious and their politicians as predatory animals who conspire to eat them
112. http://www.ynet.co.il/articles/0,7340,L-4384387,00.html
113. http://www.ynet.co.il/articles/0,7340,L-4382928,00.html
114. http://www.ynet.co.il/articles/0,7340,L-4403271,00.html
115. http://www.ynet.co.il/articles/0,7340,L-4403591,00.html
116. Hila Weisberg (2012-01-27). "Measures on Haredim vanish from labor reform". The Marker - Haaretz. Retrieved 2012-01-27.
117. A news report on the abovementioned signs + pictures
118. Origin of the rule of not looking at things which can cause sexual arousal is in the Book of numbers 15:39Template:Bibleverse with invalid book: "ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם"
119. In the Talmud, it is said that "whoever looks at women, his end is to sin" (see Babylonian Talmud, Nedarim 20a; Derekh Eretz Rabbah Chapter 1; מסכת כלה Chapter 2: כל הצופה בנשים - סופו לבוא לדבר עבירה) and that "whoever looks at even a woman's little finger — it's as if he looked at her private parts" (see Babylonian Talmud, Berakhot 24a: כל המסתכל באצבע קטנה של אשה, כאילו מסתכל במקום התורף).
120. This reference includes links to a wide variety of reports of Haredi violence against 'immodest' women. | 1. Report of a Beit Shemesh girl who was harassed and spit on because she "wasn't dressed modestly enough" | 2. A news report on a Haredi man who attacked 'immodest' women (August 2008) | 3. A news report on a protest against a series of events that had taken place in Israel through 2011-2012, in which Haredi men were spitting on 'immodest' women passing through the streets of various cities | 4. A news report on a Haredi man that called a women "a prostitute" and spat on her | 5. A news report (March 2010) of a Haredi man who attacked his sister physically and threatened to spill acid over her because he believed she was dating men (considered immodest in Haredi society) | 6. A news report on a Haredi website that tells of a stoning attack against 'immodest girls' while they were in their car in Jerusalem | 7. A news report (July 2013) of a 15 year old girl who had been spat on and cursed by a Haredi man for being 'immodest' and walking near a Haredi educational facility | 8. A news report (July 2013) of how Haredim mutilated a large sign that had a commercial with a female model in a swimsuit.
122. http://www.ynet.co.il/articles/0,7340,L-4167878,00.html
123. "Papers alter Israel cabinet photo", BBC News, 3 April 2009
124. ^ מקומי - עוד באיזור ירושלים nrg - ...בית שמש: טושטשו תמונות
125. http://www.ynet.co.il/articles/0,7340,L-4361315,00.html
126. חדשות - אין גבול לבושה: "בקהילה" החרדי צנזר נשים שנספו בשואה
127. http://www.ynet.co.il/articles/0,7340,L-4239618,00.html
128. A news report on the very large Israeli company Tnuva censoring women in order to please Haredi clients
129. A news report (August 2013) of how the national health services issued a magazine for Haredim in which the words 'Breast Cancer' were replaced with 'Woman's Cancer', and also refrained from using the term 'Breast Cancer' on their website to "avoid hurting the Haredi's feelings"
130. האם פרסומות עם נשים ישובו לאוטובוסים בבירה? - וואלה! חדשות
131. Kobre, Eytan (Dec/28/11). "In The Hot Seat". Mishpacha. Retrieved Oct/30/13. {{cite journal}}: Check date values in: |accessdate= and |date= (help)
132. An article on Tania Rozenblit's actions
133. The ruling of the Israeli Supreme Court on the issue of bus segregation in 'Mehadrin' buses
134. Origins for these rules: Babylonian Talmud, Ketubot 72a; Sifre on the Book of Numbers, פרשה יא; Moses Isserles, Shulchan Aruch, Orach Chayim 75:2; Mishnah Berurah, 75:15; and many others. See also Rabbi Moshe Feinstein, אגרות משה אבן העזר חלק ב', יב. The Hazon Ish (דינים והנהגות מהחזון איש חלק ב', פרק ח' אות ט) wrote: "לפעמים יש בזה גם יתרון על מטפחת, שמכסה יותר טוב את כל השיער".
135. ^ Article and interviews with 'modern' (self-definition) Haredi women and the way they choose to dress
136. Rabbi Israel Lifshitz claimed that the original wigs discussed in the Mishna were meant to look worse than normal hair, and that modern wigs are therefore forbidden because they look too much like real hair.
137. Mainstream Sepharadi Haredi Rabbi Ovadia Yosef forbade the wearing of wigs altogether.
138. http://www.ynet.co.il/articles/0,7340,L-4186159,00.html
139. Article by Rabbi Daliah Marx of the Hebrew Union College
140. חדשות 2 - בקרוב: רחבה משותפת לגברים ולנשים בכותל
141. Harris, Gardiner. "Israel's ultra-Orthodox drive a thriving kosher economy". International Herald Tribune. Retrieved 2013-09-21.
142. Bartram, David. "Cultural Dimensions of Workfare and Welfare". Journal of Comparative Policy Analysis, 7:3, 233–247, 2005
143. "A news report on the very large Israeli company Tnuva censoring women in order to please Haredi clients". Ynet.co.il. Retrieved 2013-09-21.
144. "A news report (August 2013)". Ynet.co.il. Retrieved 2013-09-21.
145. ^ Erlanger, Steven (November 2, 2007). "A Modern Marketplace for Israel's Ultra-Orthodox". The New York Times. Retrieved 2008-05-22.
146. Ruth Sinai, "Quiet revolution under way in Haredi sector", Haaretz, 28 December 2005
147. "Yad Sarah – 30 Years Old". Israel Today Magazine. 9 July 2006. Retrieved 8 December 2011.
148. Marks, Abbey (22 June 2007). "Israel's Yad Sarah Makes Volunteering With Elderly A National Pastime". Jweekly.com. Retrieved 8 December 2011.

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External links

• Haredi and technology
• Hasidic and Haredi Jewish population growth
• Map of the main Haredi Communities in Jerusalem
• Dei'ah Vedibur – Online Haredi newsweekly

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