Hasidic Judaism is an Orthodox mystic reformist movement that originated in Eastern Europe in the 18th century and has spread throughout the world after that.
People who practiced Hasidic Judaism, also known as ultra-Orthodox Jewish, Hasidim, or Haredi, mainly relied on the Jewish mythological custom to seek an explicit divine power through euphoric prayer and other ceremonies.
These events commenced under the devotions of a Rebbe, a charismatic leader who was occasionally referred to as a tzaddik, or righteous man, to gain a spiritual connection with God.
Sourcce: Time of Israel
The Hasidic movement reached its zenith in the nineteenth century when it is believed that almost half of Eastern European Jews belonged to it.
Despite the Holocaust’s devastation of the community, numerous Hasidic factions continue to survive these days, mostly in Israel and the New York metropolitan region.
According to the statistics, more than half of the Hasidic Jews community lives in poverty graph.
The Central Bureau of Statistics (CBS) published that approximately 53% of Hasidic Jews live in extreme poverty.
In the Hasidic Society, people could earn 3,500 New Israel Shekel (NIS) monthly per capita income on average. This earning is half the national average for non-Hasidic Jews and just slightly higher than the national average for Arab society.
Despite these sobering statistics, there is a contradiction. Hasidic Jews do not view themselves as impoverished, and they do not act in such a manner as well.
Data and studies from the Hasidic Institute for Public Affairs revealed that over 71% of Haredim are delighted with their state of the economy, compared to 53% of Israeli Arabs and less than 67% of non-Hasidic Jews.
Another finding shows that under 8% of Haredim consider themselves impoverished, a nearly identical proportion to non-Hasidic Jews.
Based on general contentment with life indicators, the results disclose that an amazing 98% of Haredim are satisfied with their existence.
On top of that, under 10% of the Haredim would be starving, instead of 5.6% of non-Hasidic Jews and more than 14% of Arabs.
The Modifications That Gradually Eliminate the Hasidic Jews’s Contradiction
This Hasidic Economic idea, which is based on inherent happiness with the current situation, regardless of how bad it is, has been called into question in recent years due to the changes taking place in the industry.
The “new Haredim” concept has emerged in recent years, referring to Haredim, who have become more integrated into Israeli society and adopted a more relaxed way of life.
They use cell phones, go on vacations, purchase luxury clothing, and work in the private sector in accountancy, law, business, and other related fields.
One of the primary reasons for this is the greater access to the Digital revolution fields of knowledge provided by Hasidic Websites.
Was there any impact on the Hasidic Idea of being “content with his lot” due to this process of change?
It’s difficult to say, both because the change process is still in its early stages and because it’s difficult to measure and describe the social and community implications of these transformations.
The World Health Organization (WTO) reported that the health of the Hasidic community is among the finest in Israel.
Another key economic statistic is the proportion of persons subject to bailiff’s orders, which means that they are nearly unable to pay their bills.
This number is responsible for 5% of the Hasidic population. Meanwhile, the percentage for the Jewish as a whole is 15%, and the rate for the Arabs is 22%.
An Eyruv delineates orthodox neighborhoods in particular cities, a wire placed high above the streets and outlines the religious community’s limits.
Eyruv is the Hebrew word for blending, and the border helps to “blend” the community into a single ritual place while also creating a ritual boundary between it and the rest of the world.
Individuals are permitted to embrace certain freedoms inside the designated zone, such as carrying things or using a stroller, that would otherwise be prohibited by Jewish religious law on Saturday.
Their own personal borders protect a person’s Hasidic identity just as this border indicates the bounds of a religious community. Differences in language, costume, hairstyles, and manner help distinguish one’s own Hasidic identity from the secular world.
The non-Hasidic world is likewise cut off from Hasidim because of the linguistic barrier. The sound of Yiddish, like Hasidic attire, acts as a visual sign of difference.
“A Jew talks Jewish,” goes a popular Hasidic proverb, and a huge Yiddish sign at the Bobover ladies’ school says, “A proud girl speaks Yiddish.”
They believe that current spoken Hebrew is degraded by its separation from the sacred contexts of prayers and study. They utilize Yiddish for most of their daily communication and Hebrew for their academic pursuits.
Yiddish is the language used by the rebbe to speak with his Hasidim, and it is also taught in schools and utilized in the study of sacred Hebrew scriptures.
English and Yiddish are occasionally spoken in the Hasidic household.
However, some households have different values, putting less significance on learning English. Even though all of the characters in A LIFE APART subjects are multilingual where English is adopted most of the time, Yiddish is expanded extensively in the soundtrack.
The Hasidim also utilize it as an aural indication of separation. (There are no lengthy segments in Yiddish, and any Yiddish that does appear will have English subtitles.)
A different educational system for Hasidim also helps to keep them apart. When the Hasidim arrived in the United States, they established schools and yeshivas.
Although the Hasidic schools satisfy minimum criteria imposed by state authorities such as the New York State Board of Regents, they do not provide a fundamental class on scientific information such as the theory of evolution.
Boys and girls enter pre-school with quite diverse educational environments. Both boys and girls attend school as usual on Sundays, but Fridays are only half days because the Sabbath begins at sundown.
School years are being lengthened, and females receive more religious instruction. Some perceive this as an attempt to bolster the cultural barriers that have been built up over the years.
Unlike the boys, girls study practical religious knowledge such as English and history; meanwhile, the boys concentrate on collecting Jewish law and commentary.
Many people in the community believe that their higher education is a source of cultural contamination. That’s why they discourage students from attending college or graduate school. As a result, children of Hasidic college graduates would never explore further study are frequent.
Source: New York Time
Around the age of early twenties, young people are cheered to get married.
In their marriage, birth control is frequently discouraged because it is considered to oppose the scriptural admonition to “be fruitful and multiply,” which is typically given to young adults.
On the other hand, almost all young men continue their education for at least a year or two after marriage. Grants from donors outside of the community and parents, in-laws, spouses, and in-laws are used to fund their studies.
Hasidic Jews make money from employment. This way can keep Hasidim inside or connected to the community; Hasidim forgoes most secular education favoring minimum specialized skills.
As a result, Hasidim face specialist scarcity, including physicians, attorneys, and even music artists to perform at weddings. Consequently, concerns have been raised about whether the lack of experts in the town is a sign of impending economic disaster.
Although some Hasidic men are self-employed, such as computer specialists, plumbers, builders, or estate inspectors, most Hasidim labor together.
Many Hasidic entrepreneurs are home to local retail, import or export, and industrial production in Brooklyn and the Lower East Side of Manhattan.
They are associated with the production and supply of kosher food, religious items, editorials, and clothing for the local community. Many of these entrepreneurs are also involved in education.
Besides diamonds and garments, Hasidim is also active in the cheap retail electronics and clothing sectors.
Most Hasidic women also work for the community as educators, admin staff, social services, or other community service providers. Some women own small enterprises, such as service providers or manufacturers, and operate them independently.
Haredim buy things only when they are necessary and in big numbers.
Hasidic Jews society is distinct from the liberal world when it comes to economics. This involves reusing clothing and recycling other reusable items, purchasing items that are truly required, and spending very little on pleasures.
The amount of money that Hasidic households spend on technology like cell phones, the Internet, and electronic devices is far lower. Televisions are almost always missing from these establishments.
Compared to the average Israeli family’s transportation costs, the savings are clear. Hasidic Jews had 85 autos for every 1,000 persons, compared to 345 non-Hasidic Jews.