Shtisel

The haredi - ultra-Orthodox - world is often portrayed in literary or visual representations - either done by people that left the fold or are insiders, as a massive homogenous block. The members of the group are either perfect and self-righteous - the insider's view - or oppressive and intolerant towards any manifestation of difference and secular knowledge - the outsider's. 

Shtisel - a movie I am binge-watching on Netflix since the year of 2018 - makes a difference by creating and adding nuances to the extreme descriptions and creating realistic characters and stories. Based in the Geula ultra-orthodox neighbourhood - Mea Shearim is one of the many of them in Jerusalem - it develops around the Shtisel family. Each of the characters, regardless the age and gender, they have their own struggles and problems, either with the society or the other members of their family. They have passions and need to make choices, are doubting their mission or just don't stand each other. 

Interesting is also the different aproach on religion and the switch of traditions, from the Yiddish-speaking culture to the Hebrew traditions, or the positioning towards the Israeli state and the secular holidays and world in general. 

There are honest depictions that contribute to creating good and memorable stories, with individuals whose life and decisions you would be curious to follow from an episode to another. Some of the characters are also very well played, and my favorites so far are Ruchami (played by the very talented Shira Haas) and Akiva (played by Michael Aloni) representing complex personalities with a very strong will that are facing unusual situations that require decisions that are sometimes suprising. The scenario was written by Ori Elon - who also wrote the Srugim (Hebrew series featuring dati leumi singles in Jerusalem) and Yehonatan Indursky that studied at the Ponevezhn Yeshiva in Bnei Brak, an experience that he featured in a movie.  

As far as I know, it is the first time when the world of Haredi Jews is revealed to the outside world and it might be a surprise both for Jews and non-Jews. It is also the first time when probably this view is non-judgemental, wrapped as art and offering a largely realistic outlook. 

As for now, there are only two seasons available, filmed in 2013, but it seems that there will be more coming up, probably with the location of the movie moving to Brooklyn. I, personally, can't wait the new adventures of Shtisel family.

Where do we go?

Shas spiritual leader Rabbi Ovadia Yosef outlined in his weekly sermon: "We do not hate the secular people, but rather love them, we bring them closer." Yosef spoke out against extremism, stating that "there are haredim carrying out forbidden acts, that our Torah forbids, they must be denounced." There were other nuances and differences introduced lately as well. 

Neturei Karta is pushing harder, maybe too far, in my opinion. In a way, is very difficult to explain that people from the Sicarii and Neturei Karta are a little bit different in their ideology. Can you say they are a special category of Jews? It is not easy to explain without making distinctions...

On the other hand, the public opinion is hot enough for encouraging a mini-war of us against us. Hence, Bibi's warning. Please don't! 

'Torah archaeology' sheds light on ancient Talmudic dispute - Haaretz Daily Newspaper | Israel News

'Torah archaeology' sheds light on ancient Talmudic dispute - Haaretz Daily Newspaper | Israel News

The pressure for change

Indeed, the general economic situation and the increase of the haredi population is automatically pushing for a change of perspective and attitude regarding work. In many respects, women are more prepared and fit for being part of the society given the different education they are receiving in school. For the men's case, the situation is plainly simple: the traditional yeshiva doesn't include practical classes and unless they don't have the possibility to follow some evening classes - move not always - or not at all - agreed by the rosh yeshiva - they are disconnected from the daily realities.

Learning about Shoah

An initiative dedicated to the Sephardi kids

Advertising in the haredi community

And this is not only a matter of advertising, but also about the study of mentalities.

Another kind of Brooklyn

1. why they should not be as the rest of the American citizens?

2. at least there are more chances to speak openly about the abuses and the perpetrators. but, again, it is not an excuse for the current situation.

Time to end discrimination

in a haredi girls' school.

Apparently, the subtelties of discriminations are endless - the compulsory Askenazi accent, for example, the separate entrances and the plaster wall. And why in the last two years nobody had the gorgious idea to oppose such hard to qualify situation?

Qui s'excuse, s'accuse

The haredi community lamenting about being accused for the TA attack.

How can

the Haredim be so confident?

Window on Israel: Ghetto revolt

Ira Sharansky

Jerusalem Post

July 17

There is a ghetto revolt in Jerusalem. It began several weeks ago in protest against the municipality opening a parking garage on the Sabbath that served visitors to the Old City. It escalated in protest against the arrest of a woman from one of the ultra-Orthodox communities on charges of abusing her three-year-old son.

The ghetto is always seething to some degree. Protests can escalate at any time on account of opposition to a store selling non-kosher food; the discovery of bones at a construction site; the demand that a road be closed on the Sabbath; advertising posters showing immodest women; or a demonstration of gay pride. The ghetto is not unified. There are numerous congregations tracing themselves to Central or Eastern Europe, or Morocco. Some have a history of several hundred years, and each clings to its traditional dress, nuances in ritual and doctrine. Experts say that it is possible to identify the various camps according to the hats and stockings worn by the men, and the wigs or scarves that women use to cover their heads. The larger communities have integrated into Israeli politics, and exercise their weight in the city council and Knesset. The Chabad (Lubavitcher) reach out to other Jews like missionaries. They introduce outsiders to ritual, and seek to gain their support or even their affiliation to the community. Several congregations operate schools for individuals who had been secular, transform themselves to newborn Jews, and are extreme in their loyalty to what they see as true Judaism. The congregations offer social and material support to their members, and help in the selection of a mate. Some congregations are steadfast in their isolation, and opposition to the heretic state. Disputes between the congregations are no less prominent than disputes between the ghetto and secular Israelis. Placards denounce an offending rabbi in the harshest of terms, and yeshiva students may be sent to attack the property or the students of his congregation.
When one of the communities finds an issue that excites others, the whole ghetto is likely to respond. None can remain behind on an issue that gains traction as defense of Judaism. The woman charged with abusing her child is an example. She had starved her three-year-old boy to the point where he was severely undernourished and weighed only 15 pounds. She was affiliated with one of the smallest and most extreme of the congregations, but the involvement of the police and municipal social services with a pregnant woman was enough to recruit others. The protest spread when the police arrived with their truncheons and horses to clear the streets. The ultra-Orthodox community in Beit Shemesh has begun its sympathy protest. So far other ghettos have been quiet. From 2003 to 2008 the ultra-Orthodox had one of their own as mayor of Jerusalem. Uri Lupulianski engaged with the establishment by serving in the IDF and working his way up the career ladder of municipal politics. His election could have marked the beginning of ultra-Orthodox dominance. They amount to 30 percent of Jews in Jerusalem, as opposed to 10 percent of the Jews throughout Israel. They obey their rabbis on issues of politics, and turn out in municipal elections at rates that reach three times those of secular Jews. Insofar as almost all Arabs of East Jerusalem boycott the city's elections, the ghetto could own the city. In 2008, however, one of its inner conflicts set a major congregation against the ultra-Orthodox candidate. A secular candidate, Nir Barkat, moved into city hall. It was he who ordered the opening of the parking garages on the Sabbath, after frustrating negotiations with representatives of ultra-Orthodox congregations. Currently, in response to several nights of burning trash dumpsters and stoning police, journalists, cars, and buses, Barkat has ordered a cessation of garbage pickups, and municipal social services in the ghetto. The municipality and the national government provide considerable resources to the ultra-Orthodox. They qualify for significant discounts on local taxes and water charges due to their large families. Ultra-Orthodox parties in the Knesset work to assure funding for the schools run by each congregation, most of which ignore the demands of the Education Ministry to provide basic instruction in secular subjects along with their emphasis on religious texts. The parties also demand considerable money for housing, most recently over the 1967 borders in Modiin Ilit and Beitar Ilit. These towns have given the ultra-Orthodox a stake in the conflict over the Land of Israel, and add their complication to whatever can be done about defining the boundaries between Israel and Palestine. Almost all ultra-Orthodox men claim their special exemption from military service. They gain little support from the larger community with the claim to be more effective defenders of the nation than the IDF, due to their study of sacred texts. Each of the congregations also relies on fund raising from affiliated communities overseas, mostly in the United States, Britain and Australia. The occasional need to arouse the enthusiasm of donors may account for the commotions in Israel. Defending the faith against heathen Jews is a way of opening the wallets of ultra-Orthodox millionaires and poor people, and other Jews who respond to Yiddishkeit. Currently one of the main arteries in the city is closed to traffic, and the alternative route is choked as a result. The two major bus lines between French Hill and the center of town are doubtful. There is too much commentary in the media. We hear representatives of the ultra-Orthodox and the anti-ultra-Orthodox, as well as the municipality and the police. It resembles what the media provide during a war: too many voices explaining the position of the Arabs, the Jews, the government and the IDF. One can measure the balance in the media by the insistence of extremists from all sides that they are given a bad deal. It is a time to praise the classical music station, Salvation may not be the right term for what may deliver us from this evil. We can expect a cooling of passions as on previous occasions. A local court has ordered the woman accused of child abuse released to house arrest for Friday and the Sabbath. The police oppose the move out of concern for her other children. The police will release the protesters they arrested, and there will be calming voices of rabbis and secular commentators. Until next time. Perhaps when the parking garage opens again for Sabbath visitors to the Old City. It may all be confusing to those who do not understand, or who cannot understand. The ultra-Orthodox are part of us. They have political weight. They do not dictate policy, but neither do secular Jews.

See also:

The Child was Saved. According to some reports, the mother was an example of patients suffering of the Munchausen-by proxy syndrom.

About Toldot Aharon

Jerusalem Post

The founder of this group,

Aharon Roth, who died in 1947, started the tradition, which continues to this day, that every male member of the sect signs a contract obligating him and his family to abide by the strict dictates of Toldot Aharon. Clothing, customs, even how the hassidim spend their spare time, is carefully regulated. Cohesion is as tight as super glue.

Parking war

The haredims continued their clashes with the police in Jerusalem this Saturday, protesting over the Shabbat opening of the Carta parking.

Short trip in the religious world

Are human feelings compatibles with the religious world? The question in itself is quite silly, but it is an answer: no. Gitai's Kadosh is a delicate - and well worked demarche from the point of view of the images: long, with outlined contrasts between light and dark marking the various episodes of the movie - incursion into the haredi world of the ultra-orthodox groups from Jerusalem. A world when getting married is just a matter of following the decisions of the parents, without having any sense of the reasons of why two people should stay together, but for having children and getting a certain sense of normality. It is no place for love, for nuances, for understanding. And, even when it is, as in the case of the couple of Meir-Rivka, the social pressure and the authoritarian decision of the parents are prevailing, without any opposition from the part of those directly concerned and seriously affected. The strangest aspect of this dimension is the fact that, many of them are having opinions and making judgements about a life they hardly know. And the ignorance is passed on from a generation to another. With the rare exceptions when people simply leave the group and look for their chances outside, as far as possible.

Living in chains

or how the religious mentality is destroying lives.