Bibliografías temáticas / Ultra-Orthodox Jews – Israel

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Literatura académica sobre el tema "Ultra-Orthodox Jews – Israel"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Ultra-Orthodox Jews – Israel"

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Kranzler, Malachi. "Ultra-Orthodox Jews in Israel: Close yet Distant." Social Issues in Israel 33, no. 2 (2024): 205–44. https://doi.org/10.26351/siii/33-2/1.

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This article explores a central theme that shaped and underpinned the study of ultra-Orthodox Jews in Israel from the 1980s until the mid-2010s: the presentation of ultra-Orthodox society in a way that distances it from the surrounding Israeli society and constructs it as the "other." The research method involves content analysis, sorting, and cataloging of nearly a thousand studies on the ultra-Orthodox community in Israel. The article describes the components of the research discourse on this community: the perception of ultra-Orthodoxy as sectarian, marginal, exotic, and extreme; its connec
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Katz, Yaron. "Identity Politics in Israel: The Ultra-Orthodox Challenge." Journal of Interdisciplinary Studies 36, no. 1 (2024): 69–86. http://dx.doi.org/10.5840/jis2024361/24.

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Israeli politics has been characterized by identity-based conflict, particularly surrounding the connection between the state of Israel and its identity as a Jewish state. A significant focal point of this conflict revolves around the tension between secular Jews and the Ultra-Orthodox community. Despite being a minority group, the Ultra-Orthodox holds substantial political influence. Over the past two decades, Ultra-Orthodox parties have strategically leveraged religious issues to gain political influence. Simultaneously, secular politicians have capitalized on anti-religious sentiment among
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Katz, Yaron. "Identity Politics and Religious in Modern Society." International Journal of Scientific and Management Research 07, no. 09 (2024): 49–60. http://dx.doi.org/10.37502/ijsmr.2024.7904.

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Israeli politics has been characterized by identity-based conflict, particularly surrounding the connection between the state of Israel and its identity as a Jewish state. A significant focal point of this conflict revolves around the tension between secular Jews and the ultra-Orthodox community. Despite being a minority group, the ultra-Orthodox holds substantial political influence. Over the past two decades, ultra-Orthodox parties have strategically leveraged religious issues to gain political power. Simultaneously, secular politicians have capitalized on anti-religious sentiment among secu
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Katz, Yaacov. "Religious and Heritage Education in Israel in an Era of Secularism." Education Sciences 8, no. 4 (2018): 176. http://dx.doi.org/10.3390/educsci8040176.

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Israel as a unique country composed of a religiously heterogeneous society of native-born Israelis whose parents arrived in the country before the declaration of Israel as an independent state in 1948 and immigrant Jews coming from countries spread throughout the world, mainly from the early 1960s until the present time, as well as Arab Moslem, Arab Christian, and Druze citizens born in the country. The Jewish population consists of secularized Jews who are almost totally estranged from the Jewish religion; traditional Jews who identify with the Jewish religion; religious modern orthodox obser
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Krylov, A. V. "The role of the religious factor in political processes in Israel." Journal of International Analytics, no. 1 (March 28, 2016): 98–108. http://dx.doi.org/10.46272/2587-8476-2016-0-1-98-108.

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This article studies the influence of religion on political and social processes in Israel. Modern Israel is a complicated multi-ethnic and multi-religious society. Israel is home to over 8 million people and approximately a quarter of its citizens are non-Jews (Muslim Arabs and Christian Arabs, Druze, Bedouins, Circassians and etc.). In spite of the fact that the Israeli system of law provides “the complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex”, many Arabs and other non-Jews citizens of the State are not really integrated into Is
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Rebhun, Uzi. "Jewish Diversity in Israel." European Judaism 56, no. 2 (2023): 88–111. http://dx.doi.org/10.3167/ej.2023.560209.

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Abstract This article explores complementary dimensions of Jewish diversity in Israel. In the past two decades Jews have evolved in polarising directions: whereas the fringes of ultra-Orthodox and the secular widened, the traditional middle narrowed. Within each sector, religious identification across an individual's life cycle is dynamic, with the ultra-Orthodox and religious bolstering their religiosity and the secular and traditional moving away from any religious patterns. Alongside some significant differences among the religious sectors in attitudes and behaviours, such as the importance
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Moskovich, Yaffa, and Ido Liberman. "Group identity and social closeness." International Journal of Sociology and Social Policy 38, no. 3/4 (2018): 259–79. http://dx.doi.org/10.1108/ijssp-06-2017-0085.

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Purpose The purpose of this paper is to study examine the social identity of Ultra-Orthodox students enrolled in institutions of higher learning in Israel, and specifically the ways in which the identity of Ultra-Orthodox students who interact with other groups on campus compares to the identity of self-segregated Ultra-Orthodox students. Traditionally, Ultra-Orthodox students have preferred self-segregated educational institutions. Today, however increasing numbers of Ultra-Orthodox Jews are enrolling in regular academic institutions. Although they study in separate, homogeneous classrooms, t
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Kleinman, Ron S. "The Halakhic Validity of Israel’s Judicial System among Israeli Ultra-Orthodox Halakhic Decisors." Review of Rabbinic Judaism 18, no. 2 (2015): 227–59. http://dx.doi.org/10.1163/15700704-12341286.

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This paper examines the approaches of three Israeli ultra-Orthodox halakhic decisors and rabbinical judges to civil law and adjudication in Israel. Based primarily on Israel’s building and condominium housing laws, it reveals that the approaches of these decisors appear largely to reflect their distinctive ideological and sociological stances towards Israeli civil law and its civil judicial system. Rabbis Israel Grossman and Shmuel Wosner confer halakhic validity on construction that is in violation of civil law, justifying it on the need to enlarge flats due to large family size and crowded c
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Weingrod, Alex, and ʿAdel Mannaʿ. "Living Along the Seam: Israeli Palestinians in Jerusalem." International Journal of Middle East Studies 30, no. 3 (1998): 369–86. http://dx.doi.org/10.1017/s0020743800066228.

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Deeply divided between opposing national, religious, and ethnic groups, contemporary Jerusalem is a paradigm of urban heterogeneity and dichotomous identities. The social divisions that split Jerusalem are many and deep; to list the more obvious lines of fragmentation, this small city of about a half-million persons includes Muslims, Christians, and Jews; secular and ultra-orthodox Jews; Palestinian refugees; peasants; and old established Jerusalemite families. Although Jerusalem's physical and social landscape is criss-crossed by multiple political and symbolic boundaries, there can be no dou
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Adini, Bruria, Yoel Cohen, and Ahuva Spitz. "The Relationship between Religious Beliefs and Attitudes towards Public Health Infection Prevention Measures among an Ultra-Orthodox Jewish Population during the COVID-19 Pandemic." International Journal of Environmental Research and Public Health 19, no. 5 (2022): 2988. http://dx.doi.org/10.3390/ijerph19052988.

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The ultra-Orthodox population in Israel was heavily impacted by COVID-19; it is important to understand the factors that contributed to this. There may be a friction between religious versus governmental guidelines that may reduce adherence to COVID mitigation guidelines, such as social distancing and masking. The purpose of this study is to explore this tension and the extent to which it existed in the surveyed sample. The study identified attitudes of ultra-Orthodox individuals concerning religious and public health measures to mitigate COVID-19 infection. A closed-ended questionnaire was co
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Tesis sobre el tema "Ultra-Orthodox Jews – Israel"

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Shapiro, Sidney. "State and religion: the conflicts of Ultra-Orthodox Jews in Israel." Thesis, Laurentian University of Sudbury, 2013. https://zone.biblio.laurentian.ca/dspace/handle/10219/2088.

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The thesis examines issues of religion and politics in Israel. The thesis is constructed around a critical reading of the literature written on the subject and an indepth first-person interviews with expatriates living in Ultra-Orthodox communities in Israel. After a careful presentation and examination of the various religious groups in Israel and their relationships with the state, the thesis offers a discussion on some of the many difficult issues Israeli society faces over the place of religion. More specifically, it explores the dynamics and processes of inclusion/exclusion of ultra-ortho
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Freud, Debora [Verfasser], Nitza [Akademischer Betreuer] Katz-Bernstein, and Ute [Gutachter] Ritterfeld. "The experience of stuttering among ultra-orthodox and secular Jews in Israel / Debora Freud. Betreuer: Nitza Katz-Bernstein. Gutachter: Ute Ritterfeld." Dortmund : Universitätsbibliothek Dortmund, 2015. http://d-nb.info/1110892691/34.

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Freud, Debora Verfasser], Nitza [Akademischer Betreuer] Katz-Bernstein, and Ute [Gutachter] [Ritterfeld. "The experience of stuttering among ultra-orthodox and secular Jews in Israel / Debora Freud. Betreuer: Nitza Katz-Bernstein. Gutachter: Ute Ritterfeld." Dortmund : Universitätsbibliothek Dortmund, 2015. http://d-nb.info/1110892691/34.

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Glacová, Denisa. "Izraelská sekulární společnost pohledem ultra-ortodoxního tisku." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-384091.

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This thesis analyses the development and characteristics of the Ultra-Orthodox (Haredi) press in Israel focusing on its relationship to non-Haredi Israeli society. Firstly, the historical background of the Haredi press in both Europe and Palestine is described and its development after the establishment of the State of Israel up until 2017 is surveyed. Secondly, the main features of the press including its self-definition, self-censorship, thematic elements, and language tools are defined. Lastly, we examine the secular topics in the Haredi press and its view of secular issues. The attachments
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Libros sobre el tema "Ultra-Orthodox Jews – Israel"

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Gonen, Amiram. Between Torah learning and wage earning: The London experience and lessons for Israel. Floersheimer Institute for Policy Studies, 2006.

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Gonen, Amiram. From Yeshiva to work: The American experience and lessons for Israel. Floersheimer Institute for Policy Studies, 2001.

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Shilhav, Yossef. Ultra-orthodoxy in urban governance in Israel. Floersheimer Institute for Policy Studies, 1998.

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Shilhav, Yossef. Ultra-Orthodoxy in urban governance in Israel. Floersheimer Institute for Policy Studies, 1998.

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Gonen, Amiram. Between Torah learning and wage earning: The London experience and lessons for Israel. Floersheimer Institute for Policy Studies, 2006.

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Schiffer, Varda. The Haredi educational [sic] in Israel: Allocation, regulation, and control. Floersheimer Institute for Policy Studies, 1999.

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Cahaner, Lee. Tahalikhe hitparsutah shel ha-ukhlusiyah ha-Ḥaredit be-Ḥefah. ḥ. mo. l., 2004.

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Herbasch, Josef. The Habad movement in Israel: Religious arguments in politics. Traugott Bautz, 2014.

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Malchi, Asaf. Tseva ha-taʻasuḳah la-ḥaredim: A bridge to employment : the benefits of military service for ultra-orthodox men. ha-Makhon ha-Yiśreʼeli le-demoḳraṭyah, 2017.

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Arnon, Sofer, and Universiṭat Ḥefah. Chaikin Chair in Geostrategy, eds. Israel: Demography 2013-2034 : challenges and chances. Chaikin Chair in Geostrategy, University of Haifa, 2013.

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Capítulos de libros sobre el tema "Ultra-Orthodox Jews – Israel"

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Katzin, Ori. "Mainstream Israeli Teenagers Conceptions of Ultra-Orthodox Jews: Humanism, Criticism and Resentfulness." In Conservative Religion and Mainstream Culture. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59381-0_8.

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Dalsheim, Joyce. "The Jewish Question Again." In Israel Has a Jewish Problem. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190680251.003.0007.

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This chapter examines the persistence of the Jewish Question or Problem in the state that aimed to liberate Jews. For example, many people expected the ultra-Orthodox, or Haredim, to “assimilate” to Israeli culture and become the “new Jews” of the Zionist project. In other places such “progress” that undermines local cultural groups often results in liberal expressions of outrage. But the case of ultra-Orthodox Jews has not produced the same reaction. The ultra-Orthodox are seen as part of the Israeli hegemon in opposition to Palestinian Arabs who are the indigenous under threat of elimination
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Dalsheim, Joyce. "Is Israel a Christian State?" In Israel Has a Jewish Problem. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190680251.003.0006.

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This chapter opens with an ethnographic vignette in which an ultra-Orthodox man explains the dangers of Zionism. He says the founding father of political Zionism, Theodor Herzl, “actually wanted to convert all the Jews to Christianity.” This opens a discussion about the character of the Jewish state, building on the previous chapter about assimilation. It focuses on government efforts to change the ultra-Orthodox and to integrate them into Israeli society. It deals with conflicts over “freedom,” which has often come to mean self-realization and individual autonomy, but should not be limited to
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Ben-Rafael, Eliezer. "Yiddish in Israel." In Language, Identity, and Social Division. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198240723.003.0017.

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Abstract One finds, in Israel, all the Jewish Diaspora vernaculars. The best known and most widespread is Yiddish. Yiddish is the language of origin-direct or remote-of almost 80 per cent of the Jewish population in the world, and of nearly 50 per cent of the Israeli Jews. Yet the principal faithful users of Yiddish today, the successors of the old Eastern European socialist Bund in this capacity, are, paradoxically enough, the ultra-Orthodox. Whether in Antwerp, Brooklyn, or Bne Brak and Jerusalem, they use this language as their community vernacular. They confine biblical Hebrew to holy lear
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Razin, Assaf. "High Fertility and Anemic Skill Acquisition." In Israel and the World Economy. The MIT Press, 2018. http://dx.doi.org/10.7551/mitpress/9780262037341.003.0009.

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Most ultra-Orthodox Jews, a growing percentage of the total population, lack the skills to work in a modern economy, having studied little or no math and science beyond primary school (their curriculum focuses almost entirely on religious texts such as the Torah and Talmud). As a result, more than 60 percent live below the poverty line, compared with 12 percent among non-Haredi Jews. Most also opt out of military service, which is compulsory for other Israelis. The net effect: as the Haredi community expands, the burden of both taxation and conscription falls on fewer and fewer Israelis. Trend
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Belmaker, Haim, Rael Strous, and Pesach Lichtenberg. "Judaism." In Spirituality and Mental Health Across Cultures, edited by Alexander Moreira-Almeida, Bruno Paz Mosqueiro, and Dinesh Bhugra. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198846833.003.0015.

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Judaism was the first monotheist religion and has about 18 million adherents in the world today. This review covers the historical development of biblical Israelite religion in the ancient land of Israel beginning 1000 BCE and how it gradually developed into the very different rabbinical Judaism that exists today. While most Jews today are secular participants in Western democratic liberal cultures, Orthodox, and especially ultra-orthodox Jews are a rapidly growing minority with special needs for culturally sensitive psychiatry acceptable to their religious lifestyle and observance to the comm
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Dalsheim, Joyce. "The False Promises of Sovereignty." In The Everyday Lives of Sovereignty. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755736.003.0010.

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This chapter examines the case of Israel, looking at the often ambivalent relationship between popular sovereignty, or the creation of a people who will be the vehicles of nation-state sovereignty, and the ways in which the state disciplines and maintains that “people.” Israel is the self-described Jewish state, a place where Jews should be free to be Jewish. Indeed, the national identity of sovereign citizens of Israel is not “Israeli,” it is “Jewish.” But this means that what will count as Jewishness must be formally defined and regulated. The chapter then considers two cases of observant Je
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Sabag-Ben Porat, Chen, Hananel Rosenberg, and Menahem Blondheim. "Challenges in Jewish Communities Online." In The Oxford Handbook of Digital Religion. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549803.013.34.

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Abstract This chapter charts the response of Jewish groups to encounters with digital networks. It outlines the development of Jewish communities online, surveying their characteristics and varieties. Highlighting the divides between Jewish denominations, as well as between Israel and the Diaspora, the chapter traces the evolution of online Jewish communities diachronically, from the emergence of the World Wide Web to the dominance of social media in the digital environment. First, it maps contemporary Jews and Judaism in their quest for community, and in their attitudes toward the use of digi
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Polyan, Alexandra, and Ekaterina Karaseva. "Economic Transformation of “Hakhnasat Kala” Custom: a Case of Moscow Choral Synagogue Community." In Slavic & Jewish Cultures Dialogue Similarities Differences. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.12.

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This paper deals with the question of transformations experienced by a custom named “hakhnasat kala” in modern Russian Jewish community. The commandment to fulfill “hakhnasat kala” was first mentioned in Talmudic literature as a precept to glorify the groom and the bride, but later, in 17th–18th centuries in Ashkenaz, it obtained a new interpretation: the community should provide a poor bride with dowry, so that she could get married – and thus needy girls were prevented from becoming socially marginalized or baptized. In modern Russian Jewish community (and, as it turned out later, among Russ
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Aran, Gideon. "Torah Study vs. Deathwork." In The Cult of Dismembered Limbs. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197689141.003.0004.

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Abstract Chapter 4 relates to ZAKA in the context of ultra-Orthodox Judaism and then situates it in the context of Israeli society. The first half of the chapter discusses the status of the organization in the Haredi community, and the connections between its members and Haredim who do not belong to it. The emphasis is on the apparent conflict between the ideal of full-time Torah study and the devotion to caring for the dead. The second half of the chapter discusses the reciprocal – essentially ambivalent – relations between the organization and secular modern Jews, as well as the role it play
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