Congratulations to the Bennett government on approving the outline for lowering the age of the students exempted from service in the IDF to 21. This is a vital and necessary step that the Israel Democracy Institute has recommended in recent years. A kind of necessary evil that will lead in the short term to the entry of about 5,000 ultra-Orthodox into the labor market and thousands more in the coming years.
The coronavirus crisis proves once again that the lives of all Israelis are intertwined with those of the ultra-Orthodox and the country cannot be sustained with an autonomy living behind closed walls. Without shared responsibility for public health - 'normal life' will not be possible the post-COVID-19 era
The corona crisis has had serious economic repercussions for many households, including for members of Israel's ultra-Orthodox community. Survey findings indicate that while most of the ultra-Orthodox plan to cut back on their current expenditures, there are also quite a few households in which one of the spouses plans on increasing the scope of his or her employment, and in about one-fifth of the households- one of the spouses who has not previously worked, intends to now join the workforce.
For many years the ultra-Orthodox were perceived as “captive voters” who would always comply with their rabbis’ instructions to cast their ballot for ultra-Orthodox parties. In today’s new reality such directives are no longer enough
What is the secret behind the power of the ultra-Orthodox political parties in Israel and how has it changed over the years? The article presents an overview of the development of the ultra-Orthodox political parties in Israel from the establishment of the State as well as insights as to future developments.
As election season heats up, Tipping Point host Dr. Gilad Malach of the Israel Democracy Institute and Rabbi Yehoshua Pfeffer to understand how Haredi parties became kingmakers in Israeli politics, why recent polls show a decline in their power and whether there is a chance that Shas and United Torah Judaism will join forces in the current campaign.
More and more ultra-Orthodox (Haredi) Israelis are enlisting in the IDF, driven by personal, financial, and professional motives, with military service seen as an “entrance ticket” to Israeli society and to the labor market. But military service also introduces them to the shared components of identity and citizenship linking them to the state and its values, and enabling them to identify with others, from outside their community.
IDI’s 2018 report on ultra-Orthodox society is out - shedding light on changing trends in population, education, employment, and leisure in the ultra-Orthodox community in Israel.
How many ultra-Orthodox live in Israel today? How many will watch this clip on the internet? How are ultra-Orthodox women transforming their community? How many are employed? What age to they get married?
“The Kotel compromise presents a proper balance between the will and desire of Orthodox individuals - who are the majority of those praying at the Western Wall -- to continue praying in the main plaza as they always have, and the will and desire of other Jewish groups that want to pray in the vicinity of the Kotel according to their faith."
Israel needs to abandon the vindictive approach of trying to reform ultra-Orthodox society through force and budget cuts, and rather start investing heavily in education and job creation in the ultra-Orthodox sector. This op-ed was first published in the New York Jewish Week.
The relationship between religion and state in Israel is stormy. Lately, it seems the ultra-Orthodox have launched a new offensive on several fronts. This op-ed was originally published by JNS.org.
No aspect of the current Western Wall plaza arrangement, in which the Orthodox maintain a monopoly, will change if other denominations are allowed to pray at the foot of the Temple Mount in a new plaza. This article was first published by The Jerusalem Post.
The desired result could have been achieved quietly and efficiently had the Knesset adopted a rational arrangement that would encourage military service through positive and negative economic incentives. (This article was originally published in the Jewish Journal of LA.)
To facilitate the entry of haredim into academia and the workforce, the state and private industry have invested hundreds of millions of shekels in recent years to create ultra-Orthodox frameworks to support individuals who are looking for academic education and employment while also remaining loyal to their cultural mores. As a result, nearly 80 percent of ultra-Orthodox women are now employed, on par with secular Jewish Israeli women.
In an op-ed originally published in Haaretz on June 18, 2010, IDI Vice President Prof. Yedidia Z. Stern responds to the dramatic events in the city of Immanuel, warns secular society about the growing demonization of the Haredi community, and urges the Haredi community to have greater faith in the courts—the ultimate protectors of the rights of minorities.
An increasing number of young Ultra-Orthodox women are choosing not to go down the traditional path of studies preparing them for a teaching career. Instead, they are enrolling in academic institutions to study subjects that will help them embark on a professional career and hopefully be reflected in their income.
The 2020 Statistical Report on Ultra-Orthodox Society in Israel found that over the last five years there has been a 38% increase in the number of ultra-Orthodox students in technological training tracks. The most in-demand subjects in academia are education and teaching, social sciences, and computer science.
The new report finds that employment rates for ultra-Orthodox women continue to rise, while those for ultra-Orthodox men remain stagnant; household income for ultra-Orthodox families is 58% lower than other Jewish Israeli households; and over the last five years - a 33% increase in the number of yeshiva and kollel students in Israel
This article presents the main milestones in the recurring attempts to put a satisfactory arrangement for the deferment of military service for yeshiva students in place. In doing so, it surfaces the changes that have occurred over time in the constitutional, legal, and public responses and attitudes on this issue.
The State of Israel needs to come up with appropriate living solutions for the ultra-Orthodox, whose numbers are expected to increase significantly.
Structures and Processes in Ultra-Orthodox Judaism