Haredim
The Haredim, or "God-Fearing" (Hebrew ), often called "ultra-Orthodox" are Orthodox Jews have a particularly strong religious practice. In the absence of any centralized authority in Judaism, they have developed a number of currents, as Hasidism , each interpreting the common principles which are common with some variations.
Since the late nineteenth century , they partially reject the "modernity", whether in the field of morals or ideologies. Because of their mistrust vis--vis social innovations, the Haredim tend to live in secular societies surrounding margin, even Jewish, in their neighborhoods and under the guidance of their rabbis , the only source to fully legitimate in their eyes. It is also the largest Jewish group displays its current reluctance to embrace Zionism , and even hostility.
They are now a strong presence in Israel , where they have their neighborhoods (and even their cities), their political parties, their shops and schools. They are also present in many Jewish communities in the diaspora , particularly in North America and Western Europe.
Israeli sociologists often distinguish between "secular" (not very interested in religion, but not necessarily anti-religious), the "traditionalists" (religious practice in part), the "orthodox" (strict religious practice, but immersion in the modern world) and "ultra-Orthodox, or Haredim (religious practice strict refusal of some forms of" modernity "strong social commitment Separatism: special clothing, specific neighborhoods, specific religious institutions). Origin of the discrepancy between the Orthodox and ultra-Orthodox For centuries, the notion of Orthodox Jews did not exist it would have required heterodox Jews. There were also some (the Karaites , for example), but not sufficient for a specific name exists. In the nineteenth century , Western modernity has resulted in strong trends in Judaism, first in Germany and throughout Europe. We saw in particular appear in the first half of the nineteenth century in Germany a " Reform Judaism , which sought to revise the place of the Talmud. The " Orthodox Judaism "has had to define themselves as guardians of religious tradition. But the question of "modernization" of the Jewish religion was not the only one asked. That is the question of modernizing Jewish societies as a whole (social structures, power structures, from the state) who was also raised. And on these points, the responses differed between Orthodox. By the second half of the nineteenth century , the current tells the German neo-orthodoxy behind Rabbi Samson Raphael Hirsch (1808-1888), theorized approach cautiously open to technical and social modernity. Jews must remain close to their values, but they can participate in the social life of the society in which they operate. By cons, contrary to the Reformed (and assimilationist), who believe that the religious Jew must remain purely private, the neo-orthodox view that the Jews must also exist as an organized community. And they must refuse aspects of the modern world contrary to the 613 mitzvot (commandments) identified by tradition. Another strand has rejected outright cons entry into Western societies regarded as conflicting with their values in the Jewish tradition. This current was mainly expressed in eastern Europe. It accepts some aspects of modern technology, but rejects almost all aspects of "modern" social or political nationalism , democracy , release of Ghetto , etc.. Initially, the Orthodox were fairly united. Thus, the German neo-orthodoxy and conservative Eastern European-founded the party Agudat Israel in 1912 in Poland. They are then penetrated the risks faced by religious Jews in general and therefore congregate. They reject the whole Zionism , assimilation, socialism , the atheism , etc.. But in the inter-war period, the differences between orthodox "modern", more or less influenced by the ideas of Rabbi Samson Raphael Hirsch, and the Conservatives have widened. We can then speak of the existence fully assumed a specific branch: the ultra orthodox. The orthodox "modern" have also left the Agudat Israel at that time. The haredi world today has many characteristics, both vis--vis non-Jews and secular Jews and Orthodox religious Jews 'modern'. Two fundamental principles are applied in the haredi world: Daat Torah "that the Torah says," and Emounat hakhamim: "faith in the sages." "We must hear and there a system in which 
Characteristics of the haredi world
Power
On the one hand, the Torah must be the source of all legislation, and the refusal of the Jewish state to accept this principle withdraws its legitimacy (see the chapter on the relationship to Zionism ). For the same reason it should not be a constitution in Israel. In fact, the Zionist movement accepted this principle and has only put in place "fundamental laws" . The distinction is symbolic, but the Haredim want it.
Democracy is a principle of operation that puts the majority opinion above God. Democracy does not interfere with the Haredim among non-Jews (who are free to do as they wish). But among the Jews , it is a challenge to manifest Daat Torah and Emounat hakhamim.
Finally, every pious Jew must give a rabbi , to guide his life in minute detail. Similarly, any rabbi himself refers to his own rabbi. At the top of the pyramid are the tops, commonly referred to as the "wise" or "great men of Torah." They can be distinguished by their extreme erudition, making them the largest makers of rabbinic law , or by their extreme piety, earning them the title of Tzaddik (literally "fair", but here wanting to say "holy"). They are often subjected to what looks like a cult of personality, because "they have access to the" highest knowledge ", they see what will happen in the long term at a higher level" .
In practice, communities Hasidim (one of two main streams of Judaism Haredi) have a referent Supreme Admor them or Rebbe hereditary descendant of dynasties dating back to the eighteenth or nineteenth century.
Haredi rabbis current Mitnagdim or "Lithuanian", refer them to their managers yeshiva (usually where they followed their studies). These same heads of yeshiva may themselves accountable to a chief of yeshiva most prestigious.
Admor or Head of Yeshiva , the "big" are often older and tend to live isolated, do not read newspapers nor watch TV. Some do not hardly ever leave their homes, and even less light districts where they live. Their information about the outside world often go through the filter of a reduced environment, which acquires power and influence. The biggest "wise men" live in Israel and the United States. Given their influence on the Israeli religious parties (many Israeli Haredim depend on a "wise" U.S., or vice versa), they are obviously courted by Israeli politicians.
No cap "large" themselves, except, to some extent, the "great council" of the three religious parties (when they accede to it, which is not always the case). The Chief Rabbinate of Israel has no real influence on them. This situation without supreme decision-making can lead to clashes sometimes virulent, even physically violent, between supporters of such or such a "light", each convinced of the absolute superiority in terms of its "wise".
Daat Torah and Emounat hakhamim also exist among orthodox "modern", but the power of Rabbi reference is mostly limited to religion, not to other areas (for the Haredim, everything is religious). In Israel, the orthodox "modern" generally recognize the authority of the Chief Rabbinate of Israel.
For decades, the Haredim have remained very independent of the Chief Rabbinate, which is considered too Zionist and not enough strict in religious matters. Since the year 1990 , the Haredim have taken an increasing influence on the Chief Rabbinate, but it is the "wise men" outside thereof which retain the supreme authority of the haredi world.
Separatism
The ideal of the Haredim is a life centered around the Jewish rabbis , rejecting many aspects of the modern world (particularly television is rejected), with separate wards for non-Jews and secular Jews. Physically, their black clothes ("men in black" in the words Israel) and are readily detected. It is not in the presence of an attitude of rejection of modernity as radical as that of the Amish : the electricity , the car , the computer , the airplane , are accepted.
The fundamental vision of the Haredim is that the world around them is a permanent source of perversion. Television and advertising are a source of lewd or violent images. The values of independence of the individual, ideological relativism, gender or religion are regularly affirmed. It is illusory to believe, as the Orthodox, we can live in this world while strictly adhering to the 613 mitzvot. The threat is permanent. In order not to succumb, one must live in groups, in neighborhoods apart, under the strict direction of the rabbis.
Sexuality is particularly central to the rejection by the Haredim in the modern world. The fear of sexual temptation is permanent. Not only the Haredi woman must have held a "modest" (which means, for example to hide his hair), but all women who fall within the haredi neighborhoods should do the same. This desire for social control is one reason for the choice of Haredim live in separate neighborhoods (often called ghettos in memory of former ghettos of Eastern Europe). They developed in those areas a separate company, with its shops, schools, institutions, newspapers.
Geography
Populations Haredim are much more concentrated than the Jewish population in general, reflecting the desire to live apart from modern society.
The Haredim are most numerous today in Israel and the United States. They are also found in relatively large communities Great Britain and Belgium mainly Antwerp to London , but also to Paris or Zurich. In France the Haredi community are gathering around yeshivas and are present mainly in Paris (in the suburbs: Epinay and Teal ), Strasbourg , Marseille and Aix-les-Bains.
In Israel, the main communities in order of decreasing importance:
- the Community of Jerusalem , where there are about 150 000,
- Bnei Brak , a town almost totally ultra-Orthodox 150 000 inhabitants in the suburbs of Tel Aviv ,
- Ashdod , where more than 50 000 Haredim live south of Tel Aviv ,
- Betar Illit and Modi'in Illit of Israeli settlements in West Bank (Judea and Samaria), created in the mid 1990s and located near the former " Green Line ". They each have nearly 30 000 inhabitants.
The Haredim are also numerous in the holy cities of Safed and Tiberias.
For the U.S. , it is mainly in Metro New York (especially Brooklyn ) and concentrate the Haredim. Some communities have erected true Jewish municipalities in the country, in the case of Satmar Hasidim , some of which are grouped in Kiryas Joel in Orange County (NY) .
Zionism
The Haredim reject originally quite extensively on Zionism , although this rejection has undergone changes. According to a historically dominant view (but not exclusively ) in the religious, God destroyed the kingdom of Israel to punish the Jews, and only the Messiah can recreate it. Life in the Holy Land is possible, but any attempt to create an independent state is a revolt against God. Thus the Babylonian Talmud (Ketubot 111a Massekhet), in his commentary on Song of Solomon says :
- Israel does "not compel the wall" (that is to say that the people of Israel will not conquer Eretz Israel by force).
- That YHWH has sworn to Israel that it does not rebel against the nations (that is to say that the people of Israel agrees to obey the government during his exile, until "the hand of God manifests itself in the eyes of the world ).
- In exchange, YHWH has sworn to the nations' not too much "(yoter Midaya) oppress Israel.
This vision, known as the " three oaths , .
Massekhet Ketubot indicates that God promises that nations will not try to destroy the people of Israel. The Holocaust has been interpreted by some Haredim as the inevitable consequence of the violation by the Zionists of the first two promises.
Over time, the Haredim have finished (mostly at least) to accept the State of Israel. Parties that represent them have even ministers. But the cult of the state own the Zionists (even religious Zionists ) seems to be their idolatry condemned by the Bible. Hence a very ambiguous attitude today, made acceptance and reluctance. Thus during the withdrawal of Israeli settlements in the Gaza Strip in 2005, some Haredim were neutral, some approved, others were opposed. The prevailing attitude was still very reserved.
The party Shas , an offshoot of Haredim Sephardic , has evolved more assertive than the Haredi parties of European origin. Marking the end of this longstanding trend, the party announced in 2010 its intention to join the World Zionist Organization . On this occasion, a representative of Shas, Yaakov Margi, said "we define ourselves as a Zionist party, as religious Jews who love Israel .
Conversely, some groups such as Neturei Karta , the Edah Haredit or the Satmar Hasidim are still strongly anti-Zionist , "we are anti-Zionist Orthodox Jews. And we are opposed to Zionism for several reasons. First, the establishment of a Palestinian state is something that violates the Torah , the Jewish religious law. It contradicts the provisions with regard to punishment and exile decreed by Di-u at the time of the Temple. The establishment of the Zionist state contradicts the will of Di-u seeking a cure material to a spiritual condition. In addition, the Zionist movement for decades is dedicated to eradicating the traditional faith of the Torah. All this happens in the context of a very serious moral evil against the Palestinian people, something that seriously violates the Torah! .
Science and rationalism
Science has no particular value. At the scientific truth dependent on its axioms and method, they oppose the "absolute truth" to which only the study of sacred texts can access. There is some hostility, or at least a certain contempt towards science. The Haredi newspaper Yated Neeman recalls so many scientific errors, and concludes, "why should we spend our time studying the" facts "of which half will be watched in ten years as false ? But the productions of science, such as machinery or medical treatments are not necessarily defeated.
Inventions or concepts that are likely to violate Jewish religious law are denied cons: Internet or TV (because of their image "indecent") theory of evolution (as opposed to creationism religious). Thus, for a leader of the Shas (Sephardi haredi party) "a woman Sephardic embracing devotion with a scroll of the Torah is better than fifty teachers who teach that humans descended from monkeys " .
But the degree of discharge varies from one community to another. For example, the seventh Lubavitcher Rebbe taught that technological advance was the work of Divine Providence in order that the Jews are God with even greater efficiency and in areas previously inaccessible. In fact, he was the prime instigator of Torah over the radio, television and even satellite multiplex, since the 1980s.
Haredim environments are relatively permeable to the fears of curses. Thus "the rabbis have held a collective prayer in the local Social Security Israeli Tel Aviv to ward off a curse allegedly thrown on its employees by private benefit " . In 1985 , the Minister of Interior (haredi party Shas ) has "explained a terrible accident in which a train collided with a bus of children by the vengeance of God because of the desecration of Shabbat with the opening of cinemas on Friday evening. . After the sudden death in December 1989 Zion Garmi, deputy director of the Department of Religion, "a persistent rumor says he was cursed by three officials of the ministry, and even Yitzhak Kaddouri, the famous Kabbalist n .
The study
The study of religious texts in a yeshiva is the primary goal of every man Haredi. There are even courses in religious studies for women to develop. Where possible, the haredi man will therefore try to devote his time to the study, avoiding loss of time (bitul Torah ) of a secular work. Where it is not, it will try to combine the two activities.
Secular studies, by cons are quite undervalued. They are a waste of time, since they hinder the study of religion. Little or no doctors, lawyers, engineers or plumbers in just the Haredim in Israel. There are more and diaspora.
In Israel , the Haredim have received considerable state funding for their activities, which allows a high proportion of adult men spend all their time studying. In practice, particularly because of a tendency to decrease in state aid, statistics show that the socio-economic forces still many Haredim to work in the commercial sector. Nevertheless, "over 70% of ultra-Orthodox men and about 50% of women are not employed . In diaspora , these funds are limited or absent, and the time spent in the study must be trimmed to allow for gainful employment.
In late 2005, Dov Rokeach Yissachar II, the current rabbi of the dynasty Hasidic of Belz , surprised his supporters by calling Israel to follow vocational training and not only religious studies, in order to improve their socio-economic. He announced that yeshivas Belz would reserve "a few hours per week in the evening" to these formations . This trend is indicative of limited economic problems faced by Israeli Haredim focused on the study and very dependent on state subsidies.
Family life
Marriages are young, usually through a matchmaker (Shadkhan), responsible for finding and proposing the best. Having children is a maximum for the Haredim an important religious commandment: "Be fruitful and multiply" ( Genesis 1:28, 9:1,7). Unless medical cases, families have 5-10 children (7 children per family on average in Israel in 2005).
The woman is under the authority of his father until marriage, then her husband. The authority of the latter is greater then that of the father. When conflicts arise between communities Haredim, or during elections in Israel (see below), the woman must follow the community and the party of her husband, not that of his father.
"The chastity of women are very concerned about the ultra-Orthodox society. It should not only hide her hair, her arms and up her ankles, but any physical contact with a man not her husband is forbidden . According to Jewish law (codified in the Shulchan Aruch ), it should also never be alone with a man other than her husband (or father, grandfather, brother, son, grand-son, etc.). It is also forbidden for a man to be alone with a woman other than his own (or one of his close relatives) . Finally, even in the presence of others, physical contact with a woman other than his own is forbidden for a man Haredi . In the 1980s, pedestrian crossings separated for men and women were created in some areas Haredim, to avoid unintended rustling between men and women on the busiest crossings.
In late 2007, Jerusalem, a city with a high proportion of Haredim, thirty buses are organized around a separation of sexes, men who have reserved spaces in front, and women in the back while being mixed prohibited .
These constraints severely limit the output capabilities of the Haredi woman, whether for leisure or work.
In the majority of Haredim groups was noted for the years 1970-80 a trend towards women's work (most importantly in 2007 and Israel as men's work ). Large families were indeed substantial financial needs, especially where the husband does not work, but is dedicated to the study of sacred texts (mostly in Israel). In 2007, a "survey shows that men from the ultra-Orthodox community devote most of their time to religious study and do not work, the burden of earning falling on women . This work is a small but real increase in the weight of the haredi women . Women's work is limited by two factors: there is no question of accepting that haredi women do work in a mixed workplace rights - women, which greatly reduces the number of positions available; frequent pregnancies repel many employers. Some Haredim ( Edah Haredit ) consider such a move toward women's work as a grave sin.
Children must be high if possible in specific religious schools: that is quite simple in Israel , sometimes more difficult in Diaspora , especially in smaller groups. This encourages those groups in compact communities, with their own schools.
The homosexuality or cohabitation , biblical sins, are totally rejected.
The socio-economic
We have seen that the Haredim had large families, few studies were "modern" could lead to paying jobs, trying (mostly males and Israel ) to avoid paid work to devote himself to religious study. These three phenomena involve a relatively high socio-economic disadvantage, especially in Israel. In 2005, official figures indicate that 21.3% y Haredim live below the poverty line ). In diaspora, paid work is much more common (for lack of funding), and the Haredim have therefore generally low socio-economic favorable than in Israel. Nevertheless, the U.S. national census of 2008 puts the haredi enclave of Kiryas Joel, Orange County , leads the nation for the rate of poverty. With an average household income of 15,848, two thirds of residents live below the poverty line and percentage of residents receiving food assistance from the state is 40% .
An economic sector known for its strong presence Haredi is the size of the diamonds.
Politics
Haredi society is not fundamentally interested in politics, since priority must go to religion. However, to preserve its interests, she was asked to create religious parties ( a href = "% C3% Agoudat_Isra ABl" alt = "Agudat Israel" class = "mw-redirect"> Agudat Israel originally, then Shas and Degel HaTorah ). Agudat Israel was first active in diaspora , but he and his divisions are today mainly in Israel. These parties specific that embrace the internal divisions in Israeli Haredi world, have a dual function. On the ideological point of view, it is pushing restrictive laws on respect for the commandments and in general to defend a religious worldview in the sphere of political institutions. From a pragmatic point of view, it comes to defending the interests of the Haredim, especially the collection of state funds to finance large families and religious institutions. Ultimately, this is to allow as many men as possible to study the most, losing no time in ancillary activities, such as paid work. The policy of reducing welfare conducted by the Israeli government since 2001 has sparked strong opposition: "You can reach Sharon and Netaniahou their responsibilities to this social disaster, but they would not have designed this program .
According to Emounat Khakhamim (faith in the sages), one of the fundamental principles of Orthodox Judaism, each party is governed by a "council of Torah sages" co-opted (and never elected). The first was that of Agudat, and was established in Katowice in 1918. A council is not involved in the daily political, but sets guidelines for his party.
In Israel , Agudat Israel is especially Hasidim of European origin. Degel HaTorah is especially the current "Lithuanian" ( Mitnaggdim ) of European origin (except for the Belz Hasidim, Degel HaTorah that support). Finally, the Shas represents mainly the Haredim of Eastern origin ( Sephardim ). Unlike the first two parties, it also attracts voters not Haredim: Orthodox and traditionalist Sephardic. But the party is under the strict control of Haredim.
Agudat Degel and are usually grouped in an electoral cartel flexible the "United Torah Judaism." This has however been some crises, and then temporarily ceased to be active.
Israeli parliamentary elections of March 2006, Shas won 9.5% of the vote (12 seats out of 120), and "United Torah Judaism" 4.7% of the votes (6 seats).
Specification: synthesis
Compared to other Orthodox religious Jews, the Haredim have therefore specifics:
- social separatism (specific schools, specific stores), geographical (separate quarters, sometimes physically closed during Shabbat ) and dress (black clothes). The orthodox "modern" are far less particularistic, and neither have such light districts or special clothing (apart from wearing a yarmulke and wear "modest" for women);
- very advanced religious studies. In Israel, state funding of yeshivas enabled a high proportion of Haredim to study the Talmud all their life without paid work. Today, donations, mainly from abroad ( USA , France ) fund yeshivas. Indeed, aid are offered by the state have greatly diminished. The orthodox "modern" studies done by cons and secular jobs in traditional economic sectors;
- a report to Zionism from a visceral hostility (very minor) to a positive (minority), through a neutral but interested criticism (majority). The orthodox "modern" cons are now almost all in favor of Zionism (which was not always the case in the early twentieth century );
- the rejection of the values of " modernity "social mixing between men and women, democracy, the cult of the state, liberated sexuality. In this area, the orthodox "modern" are more open, even if sexual freedom is significantly rejected;
- indifference to science. This is much more valuable (less than religion, though) in the Orthodox "modern";
- In Israel, a socio-economic well below that of the orthodox "modern."
Divisions of the haredi world
The haredi world is highly specific. The outside view of "men in black" is often that of a homogeneous group and compact. Although partially correct, this view must be qualified: the Haredim have no common direction, and are traversed by numerous divisions.
Divisions between mitnagddim and Hasidim
The Hasidism in Eastern Europe was created in the mid eighteenth century. Compared to other Haredim, Hasidim insist particularly on the joyful communion with God , especially through song and dance, and are organized in communities headed by Admor (or Rebbe) hereditary.
From the outset, many rabbis have strongly opposed to Hasidism, hence their name mitnagddim, the "opponents". Also known as "Lithuanians".
"The Hasidim "
This hostility has faded in the second half of the nineteenth century, facing the rise of Zionism , assimilation or socialism. But it has not disappeared. The great leader mitnagddim until his death in the 1990s, the Rav Shach (or Shakh) was to wonder if the Hasidim of Lubavitch Jews were still Divisions among Hasidim There are dozens of Hasidic denominations. Each has his or Admor Rebbe, and clashes are sometimes virulent, even if religious differences are real low. The Hasidim of Belz and Satmar people have sometimes clashed in large group fights in their neighborhoods in Jerusalem and Brooklyn , because of their differences over Zionism (tolerated by Belz, radically rejected by the Satmar), and because of strong opposition between their admorim. Cordial relations between Hasidic communities are still very dominant. By contrast, the world is more unified mitnagddim gathered around a small number of executives from major yeshivas prestigious. We can now count four attitudes to Zionism: A small minority, grouped in the Edah Haredit (centered around the Hasidim of Satmar ) and Neturei Karta , is violently anti-Zionist. For her, Zionism is always a rebellion against God , and therefore must be fought. The rejection is absolute. This release also leads to the denial of the Hebrew Modern considered profane language. The Hebrew language should remain a nun. The Neturei Karta of Mea Shearim (in Jerusalem ) are one of the last communities in the world to use Yiddish as a living language. At the other extreme, there are a small minority Haredi Tzion who want both Haredi and Zionist religious (usually quite extremists for that matter). The mainstream has been a significant reserve against Zionism, an ideology which, even in its religious side (played by among others the National Religious Party , one of the main expressions of the orthodox "modern") involves placing hope in the State and not only in God. This is a form of idolatry. But the Jewish state still arouses some interest. A sizeable minority of Haredim went beyond the reservation. They are found for example in the Hasidim of Lubavitch , the former party Poale Agudat Israel (now reunited with Agudat Israel ). Without officially join Zionism , they are actually very nationalistic positions. In addition, it is customary for Chassidim of Chabad who have completed their religious studies to make their reserve duty in the Israeli army. If the suspicion of "modernity" is a consensus, the degree of that distrust is quite variable. The Haredim live in countries outside Israel have normally work (salaried or professional), and are forced by economic realities to accept a degree of openness to the world. Sociologists have noted that those who emigrated to Israel (there are tens of thousands over the past 30 years) had some pressure on this point with the Haredim in Israel. The Hasidim of Lubavitch , also show a certain openness, and not afraid to appear on television, like the Haredim Sephardim of Shas. Many current Israeli Haredim (mainly Ashkenazi ) are more reserved. The modern technique is accepted. But television, the mix still objects of suspicion or rejection. It was nevertheless noted that the education of girls had been extensively developed in these groups compared to the situation of the early twentieth century. Finally, a third trend, a minority, largely reject this modernity, and considers that the Haredim classics have become too lax. These groups are mainly those of the Edah Haredit. Educating girls is voluntarily maintained by example at a very elementary . Ultimately, the common distrust against modernity (especially social and political) leading to positions ranging from large enough to accommodate a fierce hostility. Historically, the ultra-Orthodoxy is Ashkenazic. Beginning in the 1950s, Sephardim have returned to the school network Agudat Israel , and has emerged from Haredi Sephardi. They remained in the Agudat until 1984. But they shelved the centers of power led to the splitting of Shas in 1984. The Sephardi Haredim now have their own religious leaders ( Ovadia Yosef ), their party, and defending the interests of their community. But there is also no clean break, especially with the current mitnagddim. They are indeed often from their yeshivas. Differences between Eastern and Western Haredim have indeed been strengthened by those between mitnagddim (Lithuanian) and Hasidim : "it is true that Rav Schach Divisions on Zionism
The influential party Shas , an offshoot of Haredim Sephardic without being historically Haredi Tzion, but in 2010 announced its official support for Zionism and its willingness to accede to the World Zionist Organization . Divisions on "modernity"
Divisions between East and West
In June 2010 a decision of a judge of the Supreme Court banning segregation between Ashkenazi and Sephardic students practiced in the settlement of Immanuel in Jerusalem caused a huge rally of protest, involving more than 100,000 Haredim .
Divisions constraints on religious
From 1977, religious parties have found themselves in a pivotal political Israel , and were widely used to strengthen the laws of religious coercion (sale of pork, respect for Shabbat , ...). This trend has been for two reasons:
- Some mitzvot can not easily be met individually. This is the case of the prohibition of looking at pictures of "debauchery." However, they are spread over the wall ads or magazine covers. Hence the attempt to prohibit naked woman on these media (in Israel), at least in Haredi neighborhoods.
- There is a tradition that every Jew is accountable for the behavior of others , which founded the collective punishment of God, destroying ancient Israel for the failures of some. The "good behavior" of other Jews (non-Jews are not concerned) therefore also interested in the Haredim.
Some religious leaders, as Rav Shach , however, questioned the attempts to partially religious coercion in Israel. For them, they amplify the conflict with the secular Jews, they do not prevent them from committing their sins in private, and do not save them from divine punishment. Finally, ask a Knesset including lay people, Marxists, Arabs , to decide on the best way to follow the Jewish religious law is simply not serious.
This debate was never really resolved, but the tendency to seek a strengthening of religious law in Israel is dominant.
Political Divisions
The party Agudat Israel is the historical party of Haredim (est. 1912), in Israel and worldwide.
He had the 1920 until the late 1980s a split more "nationalist" and "modernist" the Poale Agudat Israel. This division is now over. But new parties have emerged.
These are the Shas in 1984, which expresses the views of Haredim Sephardim , but also managed, is exceptional for a haredi party, has attracted many non-Haredi voters. It then Degel HaTorah , founded in 1988, which expresses the views of Haredim mitnagddim Ashkenazi.
Degel HaTorah and Agudat have sometimes clashed violently (Israeli elections of 1988 in particular). But they also introduced a common electoral front in the 1990s: "unifif Judaism of the Torah."
The general attitude of Haredim vis--vis policy generally remains fairly remote. To vote is not really a priority: one is the religious study. We note that differing attitudes by community: the Hasidim of Gur, very involved in the Agudat Israel, for example, more involved than the Lubavitcher Hasidim, outside the party. Ultimately, participation depends largely on the instructions given by the rabbis of each group. The Edah Haredit obviously refuses any turnout in state institutions "impious."
In the end, the divisions between parties are real, but the fundamentals remain quite close. The competition for the allocation of state funds to educational bodies and religious groups, however, is a fundamental objective of these parties, and sometimes leads to political confrontation.
The Haredim and violence
The Haredim have no positive relation to the army. Most refuse military service and even in the Israeli army. MP Ben-Shlomo, from Shas , denouncing the diversity that exists within the IDF , told in December 1984 that "while 603 Israeli soldiers died during the Lebanon War .
Violence between Haredim
Violence is not foreign to the haredi society. It is a society that feels indeed constantly assaulted by a strange and hostile world (even Jewish). This leads to tensions regular. It is not so much compared to non-Jews, whose values little interest in the Haredim, as compared to other Haredim or other Jews. These tensions often result in violence.
The multiplicity of communities Hasidic and Haredi yeshivas implies a very divided world. The clashes, rare, there are sometimes brutal. There has been talk of fights between Hasidim of Belz and Satmar.
We might also remember the attack in 1983 member's Agudat Israel Menahem Porush by Hasidim of Gur, also Agudat, who accused him of "insulting" their Admor. Menahem Porush had spent several days in hospital.
Violence can finally target newsagents that sell the logs another trend Haredi, property of another community, even individuals regarded as having a religious practice too lax .
The religious Haredim can not be covered because of their practices "too lax". In January 2008, "a family of a modern Orthodox neighborhoods received warnings and threats because of their living room television, visible from a main road that bordered a housing project ultra-Orthodox ".
Violence against other Jews
Violence against Jews not Haredim are not uncommon in Israel: rock thrown against cars rolling the Sabbath , Molotov cocktails against the cinemas open on the Sabbath, from bullying to the laity living in a predominantly haredi neighborhoods, sabotage of archaeological (that might disturb the burial of the dead), riots against autopsies (forbidden by Jewish law). In 1986 occurred the "war of bus shelters," systematic destruction by the Haredim bus shelters located in or near their neighborhoods and had advertisements featuring images "indecent." In the 1980s became a clandestine group known as Haredi Israeli Keshet (rainbow), specialized in attacks against property (but never against the people themselves) belonging to individuals or groups considered hostile to the Haredim. We owe so many fires cons newsstands selling a press "godless" in Haredi neighborhoods.
Also in the context of these clashes with secular lines "indecent" or "incorrect" can be targets. Thus, "in October , "apparently without being married.
In 2008, Israeli police has initiated proceedings against the "modesty guard ', a' band became known for his extortion, violence and . The group is suspected of sending "mercenaries" to enter the home of a woman from Jerusalem , and having beaten her because they thought it immodest, "what the newspaper Haaretz considers to be "one of signs of increased violence ultra-Orthodox .
More rarely, anti-Zionist Haredim can attack more or less violently to the symbols of the Zionist state, or those who defend them. Thus, during the ceremonies of the 60th anniversary of the creation of Israel , "a resident of Jerusalem for 60 years was attacked by .
Verbal abuse is not uncommon. Attacks against groups "unorthodox" as the Karaites and the Samaritans can go very far, sometimes with wild accusations (half-Muslim enemies of the Jews ...). Members of kibbutzim have also been accused ( Rav Shach ) not to be Jews. MP Shas Shlomo Dayan told a Knesset debate December 13, 1988 "the Israeli press and the press Nazi resemble more than one aspect. What expressions used by the latter appear .
Opposition to homosexuality generates increasing violence in Israel, linked to the rising visibility of the gay community. Thus, "the Haredim attack the Gay Pride International. In protest to the lineup of the parade on August 10, 2006 Jerusalem , hundreds of letters advocating "death to Sodomites" were distributed in mailboxes in the city Tuesday morning. These leaflets promising 20 000 shekels "to anyone who causes the death of a person of Sodom and Gomorrah. " . In November 2006, violent protests against the Haredim gay parade in Jerusalem have 860,000 dollars of damage . In 2005, a gay man had been stabbed by Haredim, pursuant to a passage from Leviticus that punishes homosexuality with death .
Violence against the Haredim
The Haredim rise steadily hostile reactions, particularly in Israel, both because of their religious and political constraints of their visible differences. These reactions may extend to verbal or physical violence. Thus, the Israeli sculptor Yigal Tumarkin wrote in the 1980s "saw them, we understand the Holocaust , it is understandable why Jews are hated. Primitivism moved .
In June 1986, the synagogue of Kiryat Shalom, a suburb of Tel Aviv was burned during the "war of bus shelters." Three days later, after further destruction of shelters by Haredim, a second synagogue was burned down, and rolls of the Torah torn.
These extreme cases of attacks against secular Jews Haredim remain relatively isolated, but are indicative of a voltage that the Israeli press has dubbed the Kulturkampf (war of cultures), the name of a campaign launched by anti-Catholic Bismarck in Germany in the nineteenth century.
Although not a particularly violent world, the Haredi world is convinced he has a world monopoly on Truth. This approach thus leads to internal and external conflicts fairly regular, especially in Israel. In diaspora, there is little violence with non-Jews , and even with non-Haredi Jews.
The growth of the haredi world
Today, in Israel and the Diaspora , the Haredim are quite rapid population growth. There were Jews among Israeli Haredim 3% reported in 1990, 5% in 1999 , 6% in 2002 and 8% in 2004 . In 2004, there were 13% of Haredim in Israel only Jews born in Israel . They represent 25% of Jewish children of Israel in 2006, according to the Central Bureau of Statistics.
From a socio-economic status, their rejection (relative) of modern education and a strong emphasis on Talmudic study work in the commercial sector (especially if it is immersed in the secular world) the lead to modest living standards. This situation is particularly strong in Israel, where communities are firm on these points .
But despite the socio-economic situation, the Haredim are a population of a large demographic dynamism. Women marry young and have 5 to 10 children (27% of Israeli Haredim report living in overcrowded housing, against 2% of secular Jews ). In addition, some Orthodox practices to slip ultra-Orthodox Jews and some traditionalists, even laymen do teshuvah (repentance) by becoming Haredim.
This sometimes explosive growth leads to tensions with the neighbors. Indeed, the goal is to have the Haredim homogeneous neighborhoods and relatively closed. Haredim when setting up en masse to a new neighborhood, and it's a permanent move, they tend to impose their rules. Thus, in Jerusalem, "in recent months .
To avoid too many conflicts, the Israeli authorities have tried to create new districts or new cities for the Haredim, thus avoiding excessive pressure on neighborhoods "secular". In Jerusalem , many neighborhoods in East Jerusalem settlements were created in their profits. It has been well for Bnei Brak , Israel's haredi second city, a suburb of Tel Aviv , or the large Israeli settlement of Modi'in Illit. The Haredim now represent 25% of the population of settlements in the territories.
This rapid population growth and geographical is sometimes seen (especially in Jerusalem , where the Haredim make up almost a third of the Jewish population ) as an invasion by the neighborhood. Periodically, the specter of a non-Zionist Jerusalem (dominated by Arabs and the Haredim) resurfaces. In fact, in 2003, a haredi, the Rabbi Uri Lupolianski , who was elected mayor of Jerusalem. Father of 12 children, considered a moderate, but he tried to ban the Gay Pride in Jerusalem, but was dismissed by the courts.
Perceptions of the Haredim Haredim not
Given the fragmentation of the haredi world in many communities, a unique presentation is impossible. However, we can set some guidelines.
Non-Jews: the Orthodox Jewish tradition states that each nation defines itself by its relation to God, but Jews have a special role in God's plans. There is therefore no question of seeking to convert non-Jews (although conversions are possible at their request). In the end, the Haredim are quite indifferent to what people think or do not Jews. In view of past persecution, there is some suspicion, and sometimes a desire "not to provoke the nations (goyim)."
Secular Jews, "the and secular Jews in Israel are now two separate nations. . L'ide est que le monde des Juifs laques est dangereux et coupable, et qu'il faut s'en sparer par des quartiers rservs. Cependant, les de Loubavitch pratiquent un proslytisme intense chez les Juifs laques, alors que les autres communauts s'en tiennent plutt l'cart.
Juifs conservateurs ( ) ou rforms : ces courants, apparus au XIX e sicle et aujourd'hui surtout puissants aux tats-Unis , remettent partiellement en cause la (loi religieuse juive orthodoxe). Les > Them as Jews, though dangerously far from orthodoxy. Their rabbis are not recognized, nor are their conversions. The state of Israel accepting the conversions of these rabbis if they were performed outside of Israel (but do not recognize them if they took place in Israel), Israelis were therefore recognized as Jews by Israel, but not by the ultra-Orthodox (or even by the religious orthodox "modern", actually). One of the recurring political parties fighting Israeli Haredim Haredim and the U.S. since the 1980s is thus to modify the Law of Return Israel to exclude these converts - very few in practice. The government has always denied such a reform, real declaration of war against the Jewish American, dominated by these currents.
Beta Israel (Ethiopian Jews, or The covered by Rav Yosef ( Shas ), former Sephardi chief rabbi of Israel who was recognized as Jews in 1973 , will accept without problem. Other groups Haredim are much more reticent. Some do not fully accept them as Jews after conversion accelerated by immersion in a ritual bath (what the Beta Israel in general refuse). The orthodox "modern" fully recognize them as Jews.
Samaritans and Karaites : they are very heterodox groups point of view) but recognized as Jews by Israel. Perceptions of Jews by other Haredim Orthodox "modern": the legitimacy of the is widely accepted. We note, particularly in Israel, a tendency to draw on their more stringent practices. Their rejection of Zionism, the army ( IDF ), productive work, however, are considered excessive. But they are also regarded as the guardians of tradition. Traditionalists (religious Jews with partial): the are perceived in a manner quite similar to the Orthodox perception, generally with no reserves. We note however that many traditionalists today Sephardic vote Shas , the Sephardi haredi party. Laity: The are misunderstood. On the one hand, they represent a tradition that many Jews, even non-practicing, remain attached. But on the other hand, population growth is scary. Their willingness to strengthen religious coercion (in Israel at least) is rejected. Their refusal to do military service is considered a danger to Israel. Their broad refusal of work, and asks them to state funds (all in Israel) to compensate for this refusal, are often misunderstood. We sometimes read words like "parasitism "or" racketeering "in the press. The party Shinui has based his successful 2003 election (15 seats) on a strong denunciation of religious laws and stringent financial aid to Haredim. Today, the Haredim are an expanding group within the Jewish world. The reasons are their very high birth rate (except for medical cases, all families are very many) and their ability to attract some Orthodox or secular. Isolationism is relative (as groups), but nevertheless real. They are one of the most particularistic religious communities that exist today, and their relations with other Jews (at least the laity) are sometimes difficult. Articles Summary
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According to a marked trend for decades, the number of orthodox "modern" and traditionalists decreases, while that of the Haredim and secular increases. The article in the Jerusalem Post with the 2004 study cites a 2002 study: Haredim 6% and 42% of lay people that year. This polarization makes many observers to fear a division of increasingly strong over time of the Israeli Jewish society.
The standard of living is lower Haredim: 29% of the Haredim say their family to a car, against 73% of the laity. 27% of Haredim report living in overcrowded conditions, against 2% of the laity.
Survey reported by the Jerusalem Post on April 10, 2006. Currents related to Judaism Mosaic Yahwism Samaritanism Sabbatasme Frankisme 
Historical currents Judean sect: Sadducees Boethusiens Pharisees Chassidim Essenes Cult of the Dead Sea Zealots Sicarii
Hellenistic Judaism : Jews of Elephantine Therapeutae Jews from the Hellenistic and Roman Egypt
Min : Nazarenes Ebionites Crinthiens Elcsates
Currents of the eighth century Issawi Yudghanisme Orthodox Judaism Modern Orthodox Dati Leumi Ultra-Orthodox Hasidim : Lubavitch Gur Breslav Belz Satmar
Non-Hassidim : Mussar Edah Haredit Neturei Karta Hardal Karaism Pineapple Benjamins Avelei Tzion Tiflissim Asheri Talmid 
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