In daily life they work in hi-tech, wear Jeans and brand T-shirts and their children study Talmud and tennis. They are part of the middle class, and well implemented within Israeli society. Still, their hearts belong to the kollel and the belief that studying Torah is the most sacred act.

Israeli society moves between unawareness and inability to contain the modern haredim. Whether this is a new sub-sector, or an old yet ignored phenomenon, a new research by Adv. Haim Zicherman from the Israeli Institute for Democracy and Dr. Lee Cahaner from Oranim College attempts to shed new light on the issue.

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The researchers focused on the Lithuanian stream, since it comprises the majority of the intellectual elite among ultra-orthodox. The researchers argue that although this phenomenon is not new, it has grown in recent years as part of the struggle to find a solution for the deteriorating economic situation in the ultra-orthodox community.

More and more people within the haredi community seek professional training, and attend various academic institutions, Orthodox and non-Orthodox alike. In 2005 there were 2000 ultra-orthodox students. This number was doubled by 2011 - half of them being women. For women the situation is easier, since they do not bear the expectation to become Torah scholars. Therefore, the ultra-Orthodox community accepts more easily their growing involvement within secular world.





The exposure to secular contents creates ambivalence (Photo: Ofir Ben-Natan)

The growing openness toward secular academia pushed more and more ultra-Orthodox to seek careers in the secular world, and not to limit themselves to job opportunities with lower payment in haredi establishments.

Being exposed to the secular world forces haredi men to face questions that were previously regarded as taboo, for example: Can a man shake a woman's hand? Participate in mixed social events? In addition, exposure to the internet and TV is almost inevitable for these haredim. They will also own modern communication devices and travel abroad more often. Consequently, they will usually have fewer children than accepted in ultra-Orthodox society, although still more than in secular society.

So, how do these new haredim express their affiliation with ultra-Orthodox society? Findings show that in relation to the state and its institutions, the new haredim still conform to ultra-Orthodox views. Although the new haredim might choose to serve in the military, in proper tracks for ultra-Orthodox, they will still always vote for the community's endorsed party, mostly the United Torah Judaism.

Dr. Cahaner argues that it is still too early to declare the birth of a new sub-sector, since without a unique educational system they cannot be regarded as a unique sub-group. Although many high schools offer secular studies side by side with Torah studies, public schools are still all ultra-Orthodox. In addition, there is still no public support of rabbis for this lifestyle, and no political party represents their unique stand.

The future of this group is still vague. The researchers believe that while these new haredim have the potential to assimilate in Israeli secular society, they are still struggling to compete for the better jobs, often due to prejudices.

With regard to their position within the ultra-Orthodox community, there is also great ambiguity. The Torah-learning society might reject them for their alternative lifestyle, ignore and marginalize them due to the ambivalence they represent, or endorse them for their financial potential.