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2022 ◽  
pp. 136346152110686
Author(s):  
Steven Pirutinsky ◽  
David H. Rosmarin

Historical clinical reports and media narratives suggest that Orthodox Jews are reticent to seek treatment for mental illness, present only with serious concerns, and hesitate to comply with treatment in general and psychopharmacology in particular. On the other hand, recent developments, and some limited research, suggest that Orthodox Jews may be likely to seek and comply with treatment. The current study compared the diagnostic, symptomatic, and treatment characteristics of 191 Orthodox Jews and 154 control patients all presenting to a large private mental health clinic with offices throughout greater New York. Results indicated that the groups were largely demographically similar, and that their diagnoses did not significantly differ. Orthodox Jews initially presented with lower levels of symptoms, terminated with similar symptom levels, attended a similar number of sessions, and were equally likely to use psychopharmacological interventions of similar types, compared to controls. This was equally true of ultra-Orthodox and modern Orthodox Jews. Clinicians providing mental health services to Orthodox Jews should be aware of these findings, which contrast with existing clinical and popular stereotypes. Further, excessive efforts to protect Orthodox Jewish patients against stigma may be unnecessary and counterproductive.


2022 ◽  
Author(s):  
Ben Kasstan

AbstractMeasles outbreaks have emerged among religious minorities in the global north, which cross regional and national boundaries and raise implications for measles elimination targets. Yet, studies are ambiguous about the reasons that underlie non-vaccination in religious populations, and whether and how religious “beliefs” influence vaccine decision-making among populations with suboptimal vaccination coverage. In 2018-19, Israel experienced the largest measles outbreaks in a quarter century – the burden of which disproportionately affected Orthodox Jewish neighbourhoods in Jerusalem. The objective of this study was to explore how Orthodox Jewish households in Jerusalem responded to the measles outbreaks in their neighbourhoods and how they viewed childhood vaccination (MMRV) during a public health emergency.Research methods primarily consisted of 25 in-depth semi-structured interviews conducted with 23 household heads, and 2 public health professionals involved in planning and implementation of vaccination services. Thematic analysis generated five key themes, i) where the issue of sub-optimal vaccination uptake was perceived to be located; ii) how responsive people and services were to the measles outbreaks; iii) the sources of information used in vaccine decisions by religious parents; vi) whether vaccination was deemed a religious issue; and v) how vaccination influenced social relations within religious neighbourhoods.Results demonstrate parental investment in protecting child health, with decisions around vaccination reflecting vaccine efficacy and safety, and the risk of measles transmission. Household heads across all Orthodox Jewish backgrounds were not apathetic towards measles transmission. No religious “beliefs” were identified for non-vaccination among the household heads in this cohort. Rather than relegating suboptimal vaccination uptake among religious minorities and populations as an issue of religious “beliefs,” quality social science research should examine – and clearly convey – how religion influences vaccine decision-making. Such clarity can help to avoid stigmatizing religious minorities and populations, and to plan for appropriate vaccination programmes and promotion campaigns.


2022 ◽  

A new movement is on the scene: effective altruism—the combination of love and efficiency, making the world a better place not just with a bleeding heart and empathy but with a radical focus on reason and evidence and never losing sight of the goal of maximal impact. Its adherents typically stem from strongly secular environments such as elite philosophy departments or Silicon Valley. So far, a religious perspective on this movement has been lacking. What can people of faith learn from effective altruism, how can they contribute, and what must they criticise? This volume offers a first examination of these questions, providing both a Buddhist and an Orthodox Jewish perspective on them, in addition to various Christian contributions. With contributions by Calvin Baker, Lara Buchak, Mara-Daria Cojocaru, Stefan Höschele, Markus Huppenbauer, Robert MacSwain, David Manheim, Kathryn Muyskens, Stefan Riedener, Dominic Roser and Jakub Synowiec.


2022 ◽  
pp. 636-656
Author(s):  
Shraga Fisherman

This chapter attempts to create a close-up picture of the society of Orthodox Jewish men in regard to their levels of religiosity and sexual identity. The author examines BI, emotional wellbeing, and the connection between them, among three groups of religious Israeli young men: Modern Orthodox (MO) heterosexual men, Modern Orthodox gay men (MOG), and ultra-Orthodox heterosexual men (UO). The findings pose an extremely important challenge to educators in Israel. The young men answered two questionnaires: SWLS and the Body Image Questionnaire. The BI and wellbeing scores for the MOGs were significantly lower than for the MOs and UO. The correlations between BI and wellbeing were different in each group: there was no significant correlation among the MO, among the MOGs there was a negative, medium, and significant correlation, and among the UO there was a positive, high, and significant correlation. These differences were explained by social and educational trends.


Author(s):  
Orr Yahal ◽  
Ron Eshel ◽  
Uri Manor ◽  
Joshua M Lennon ◽  
Michal Stern ◽  
...  

Abstract Background and Objectives Burn injuries are a significant cause of morbidity among children. Ultra-Orthodox Jewish children are at higher risk for burn injuries. The goal of this study was to examine the clinical characteristics of moderate to severe burns in this population in comparison to the general population in Israel. Methods This retrospective cohort study included all pediatric patients 0-18 years of age admitted with burn injuries from January 1, 2015 through December 31, 2018. Data was collected regarding demography, etiology and clinical characteristics. Results Of 778 burns injuries presented to our tertiary center, 385 (49.5%) were hospitalized. Of those 212 (55%) were non-Ultra-Orthodox Jews, 135 (35%) were Ultra-Orthodox Jews, and 38 (10%) were non-Jewish patients. The Total Body Surface Area percentage (TBSA%) of scald-type burns was larger in Ultra-Orthodox compared to non-Ultra-Orthodox children (median TBSA% of 7% Vs 5% respectively(p<0.05)). Among the Ultra-Orthodox group, the median TBSA percentage during weekdays was 6%, and for weekends the TBSA% was 7.5% (p<0.05). Females demonstrated the greatest diversity between subgroups. On weekends, Ultra-Orthodox female’s median TBSA% was 10%, and non-Ultra-Orthodox female’s TBSA% was 4.5% (p<0.05). Conclusions Ultra-Orthodox children and especially girls had a significantly higher median TBSA% than non-Ultra-Orthodox children for burns occurring during weekends. This may be the result of the unique cultural norms of the Ultra-Orthodox Jewish community, in particular, their lifestyle and observation of the Sabbath. These findings provide focus for better intervention and prevention of pediatric burns among this unique population.


2021 ◽  

Joseph Ber Soloveitchik (b. 1904–d. 1993) was a major 20th-century American Orthodox rabbi, Talmudist, and modern Jewish ‎philosopher. Scion of a distinguished Lithuanian rabbinical family, Soloveitchik was born in Belarus before relocating with his family to Warsaw. Under his father’s tutelage, the adolescent Soloveitchik devoted himself almost exclusively to traditional Talmudic study, mastering his grandfather Hayyim Soloveitchik’s “Brisker Derekh,” a modern methodology emphasizing scientific clarity and abstract jurisprudential conceptualism. He entered the Free Polish University in 1924, studying political science. In 1926, Soloveitchik commenced his studies at the University of Berlin, where he majored in philosophy and was attracted to Neo-Kantian thought, particularly philosophy of science. During this time, he also attended classes at the Orthodox Rabbiner-Seminar zu Berlin. In 1932, he received his doctorate under Heinrich Maier and Paul Natorp. His dissertation, “Das reine Denken und die Seinskonstituierung bei Hermann Cohen” (Berlin, 1933), dealt with the epistemological idealism of Hermann Cohen. He immigrated to the United States in 1932, and in 1941 he succeeded his father as the head of the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University in New York. In this role, Soloveitchik trained several generations of Orthodox rabbis. From 1953, Soloveitchik also exerted a decisive influence on the Orthodox Jewish world in his capacity as chairman of the Halakhah Commission of the Rabbinical Council of America. His rulings included his unequivocal opposition to mixed seating in synagogues. He also served as honorary president of the Religious Zionists of America (Mizrachi). Soloveitchik was a remarkable orator in his native Yiddish and in English and Hebrew. The annual halakhic and aggadic discourse, which he delivered on the anniversary of his father’s death, attracted thousands of listeners and lasted from four to five consecutive hours. The tension between modernity and traditionalism manifested itself in every area of Soloveitchik’s public life. He staunchly defended the authority of the rabbinate, fought against unwarranted halakhic change, stood against the religious changes of the Reform and Conservative movements, and opposed theological dialogue with the Christian churches. Yet he pioneered Talmudic education for girls, broke with his family tradition in supporting Zionism, and advocated cooperation with the non-Orthodox—and even with Christians—in the pursuit of social justice and security for the Jewish people. His writings, marshalling a distinctively ambitious blend of Talmudic analysis with neo-Kantian, phenomenological, and existentialist motifs toward often-poetic explorations of themes in modern Jewish life and the modern religious predicament generally, have achieved currency well beyond the Orthodox Jewish world that constituted his primary audience.


2021 ◽  
Author(s):  
Ben Kasstan ◽  
Sandra Mounier-Jack ◽  
Louise Letley ◽  
Katherine M Gaskell ◽  
Chrissy H Roberts ◽  
...  

AbstractEthnic and religious minorities have been disproportionately affected by the SARS-CoV-2 pandemic and are less likely to accept coronavirus vaccinations. Orthodox (Haredi) Jewish neighbourhoods in England experienced high incidences of SARS-CoV-2 in 2020-21 and measles outbreaks (2018-19) due to suboptimal childhood vaccination coverage. The objective of our study was to explore how the coronavirus vaccination programme (CVP) was co-delivered between public health services and an Orthodox Jewish health organisation.Methods included 28 semi-structured interviews conducted virtually with public health professionals, community welfare and religious representatives, and household members. We examined CVP delivery from the perspectives of those involved in organising services and vaccine beneficiaries. Interview data was contextualised within debates of the CVP in Orthodox (Haredi) Jewish print and social media. Thematic analysis generated five considerations: i) Prior immunisation-related collaboration with public health services carved a role for Jewish health organisations to host and promote coronavirus vaccination sessions, distribute appointments, and administer vaccines ii) Public health services maintained responsibility for training, logistics, and maintaining vaccination records; iii) The localised approach to service delivery promoted vaccination in a minority with historically suboptimal levels of coverage; iv) Co-delivery promoted trust in the CVP, though a minority of participants maintained concerns around safety; v) Provision of CVP information and stakeholders’ response to situated (context-specific) challenges and concerns.Drawing on this example of CVP co-delivery, we propose that a localised approach to delivering immunisation programmes could address service provision gaps in ways that involve trusted community organisations. Localisation of vaccination services can include communication or implementation strategies, but both approaches involve consideration of investment, engagement and coordination, which are not cost-neutral. Localising vaccination services in collaboration with welfare groups raises opportunities for the on-going CVP and other immunisation programmes, and constitutes an opportunity for ethnic and religious minorities to collaborate in safeguarding community health.


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