They cover the whole range of belief and observance from people of fundamentalist belief and looser practice to people who have interpreted Judaism in the most modern manner but retain some of its customs and ceremonies. Many of these "traditional" Jews differ from the Orthodox only because they will drive their cars on the Sabbath, use electricity, watch television, or go to a soccer game or the beach, frequently after attending religious services in the morning and the evening before.
Many of the men don tefillin every morning, others cover the spectrum of observance. What is critical is that all are committed to a major religious component in the definition of their Jewishness and the Jewishness of the Jewish state. The fourth and second smallest group consists of those who define themselves as secular, some 20 percent of the Jewish population.
These are people whose beliefs are secular. Their practices, on the other hand, may be quite similar to those of many traditionalists, only they maintain those practices for family and national reasons rather than accepted religious ones. The fact that Jewish religious observance has such a strong national component makes it a major component of Jews' national identity even if they no longer see themselves as believers in the Jewish religion.
The Guttman study shows that three-quarters of the 20 percent follow the most common traditional religious practices. Only a quarter, or 5 percent of the total Jewish population, say they observe no religious practices whatsoever, a figure which is belied by figures that show that 98 percent of Israeli Jews have mezuzot on the doorposts of their houses and 92 percent circumcize their male children, to mention only two of a number of observances that are so deeply entrenched in the culture that hardly anyone thinks of them as religious observances.
As in the diaspora, almost all Israeli Jews have some form of Passover Seder. Indeed, one of the observed phenomena in Israel is how many Israelis who are planning to travel abroad during Pesach, which means that they are not concerned about keeping strictly kosher for the holiday as Jewish law requires, schedule their departure from the country after the evening of the Seder, while almost no one leaves during the day the Seder is to take place.
Moreover, that 20 percent is overwhelmingly Ashkenazi, either Jews from Eastern and Central Europe or descended from them, the ones who are most likely to know English, to have relatives in the diaspora, or to be contacted by journalists coming to the country, thus allowing this skewed picture to emerge.
Let us look at the table more closely. Nearly two thirds of all Israelis believe that there was a God and another quarter are not sure. More details on this question can be found in Chapter 8. On some issues, including those pertaining to religion in public life, there is a clear overlap: Haredim are furthest to the right and Hilonim are furthest to the left, with Datiim and Masortim in between.
But on other political issues, including those related to the Israeli-Palestinian conflict and the expulsion of Arabs from Israel, smaller shares of Haredim than of Datiim take right-leaning positions. These differences may partly reflect the ambivalence some Haredi Jews have felt about the State of Israel ever since its establishment; some Haredi leaders opposed the formal creation of a Jewish state before the arrival of the Messiah.
The survey also asked respondents what political party they identify with, if any. Within each Jewish subgroup, no single political party constitutes a majority. But at the time the survey was fielded October to May , Haredim generally supported parties that represent the interests of their community, including the Shas party and Yahadut Hatorah United Torah Judaism. Among Hilonim, there was also some support for the center-left Avoda party Labor , the leading opposition party to the current government; Yisrael Beytenu, a largely secular right-leaning party that draws support from many Russian immigrants; and Yesh Atid, a secular party representing mostly middle class interests.
Datiim were about equally likely to identify with Habayit Hayehudi Jewish Home — a right-leaning, religious Zionist and pro-settlement party — and the Shas party a religious party that traditionally supports Mizrahi interests. Among Arabs, there was significant support for the United Arab List, Hadash and Balad, three of the parties that have allied as the Joint List as part of the opposition to the current government.
The large differences among the various Jewish groups on the kind of Jewish state they envision may be tied to fundamentally different understandings of Jewish identity. For more on Jewish identity in Israel, including a sidebar on different types of Jewish ethnic identity, see Chapter 3. The survey also asked Israeli Jews whether they see themselves as Jewish first or Israeli first. Among Masortim and Hilonim, about one-in-five do not take either position.
Many, but not all, Israeli Jews also identify with Zionism. Rather than trying to define the word, the survey simply asked Jewish respondents how accurately it describes them, personally. Across numerous measures of religious belief and practice, Haredim are consistently the most religiously observant Jewish group in Israeli society, while Hilonim are consistently the most secular.
Datiim closely resemble Haredim in some ways, although they report somewhat lower levels of daily prayer and synagogue attendance. Masortim include some people who are highly observant as well as some who are not, but on several standard measures of religious observance, Masortim tend to show medium levels of religious observance. Again, Masortim display a range of worship attendance habits. These major differences in religious commitment among the four Jewish subgroups also are reflected in many specific Jewish religious practices.
For example, very few — if any — Haredim or Datiim say they travel by car, bus or train on the Jewish Sabbath from Friday evening to Saturday evening. However, substantial proportions of Hilonim practice what could be seen as cultural aspects of their religion. By some measures, Jewish men in Israel are more religiously observant than Jewish women. Among Haredim, Datiim and Masortim in particular, men are more likely than women to report that they pray several times a day and attend synagogue weekly.
In part, this reflects the fact that Jewish law halakha requires daily prayer in a prayer quorum minyan for men and not for women, and halakha makes similar exemptions for women regarding many other mandated rituals. Among both highly religious and secular Jews, there are few differences in religious observance between older and younger Israeli adults. Chapter 4 looks at measures of religious commitment in Israel in more detail.
Arabs in Israel — especially Muslims — are more religiously observant than Jews as a whole. In addition, more Arabs than Jews report that they pray daily and participate in weekly worship services.
Generally, Muslims in Israel are the most religiously observant of the four major religious groups. Among Muslims in Israel, adults between the ages of 18 and 49 are generally less observant than their elders. For example, those under 50 are less likely than older Muslims to say they pray daily or attend mosque weekly. This is not the case among Jews; as previously noted, there are few, if any, significant differences in religious observance between younger and older Israeli Jewish adults.
Trends over time in religious observance among Israeli Jews are discussed in a sidebar at the end of this Overview. Jews and Arabs of different religious backgrounds are separated by more than just their religiosity and political opinions.
The survey finds that these groups are also relatively isolated from one another socially. This is even true within Israeli Jewry. Particularly among Haredim and Hilonim, few adults say they have many close friends from outside their own community, and intermarriage is rare. In addition, the vast majority of Haredim say they would not be comfortable if one of their children were, someday, to marry a Hiloni Jew — and vice versa.
Masortim are the one Jewish group that is more likely than others to have close friends from a variety of other Jewish groups. The vast majority of Haredim and Hilonim also are uncomfortable with the idea of future intermarriage between their two communities. On this hypothetical question, the divisions are less stark when it comes to some other groups that are adjacent to one another on the religious spectrum.
Only a minority of Masortim say they would be uncomfortable with their child marrying either a Dati or Hiloni Jew. Similarly, minorities of Datiim indicate they are uncomfortable with the idea of their child having a spouse who is Haredi or Masorti. Hilonim are generally uncomfortable about the idea of intermarriage with Orthodox Jews — including both Haredim and Datiim.
Religious intermarriages cannot be performed in Israel although civil marriages that take place in other countries are legally recognized in Israel. Nearly all Israelis in the survey who are married or living with a partner say their spouse or partner shares their religion. Not only is intermarriage rare in Israel, nearly all Israeli Jews and Arabs included in the survey say they would prefer their children to marry within their own religious circle. Among Arabs, there is also uneasiness with marriage between religious groups.
Three-quarters of Muslims say they are not too or not at all comfortable with the idea of intermarriage with a Christian. Social divisions within Israeli society may be connected to perceptions of discrimination.
Arabs also are more inclined than Jews to perceive Israeli society as discriminatory toward a variety of other social groups. The survey also asked about personal experiences with discrimination. The survey also asked about positive interactions. Many Arab citizens or residents of Israel appear to be losing hope that a way can be found for Israel and an independent Palestinian state to coexist peacefully.
Jews: They are more likely than U. Jews to say they go to synagogue either weekly or never , while Jewish Americans are far more likely to attend synagogue on an occasional basis e. Jews in the two countries also have different political ideologies: About half of U.
Nevertheless, in both Israel and the U. Fresh data delivered Saturday mornings. It organizes the public into nine distinct groups, based on an analysis of their attitudes and values. Even in a polarized era, the survey reveals deep divisions in both partisan coalitions.
Pew Research Center now uses as the last birth year for Millennials in our work. President Michael Dimock explains why. The vast majority of U. Use this tool to compare the groups on some key topics and their demographics. About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world.
It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions. It is a subsidiary of The Pew Charitable Trusts.
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