Customer Reviews

Real Jews: Secular Versus Ultra-Orthodox: The Struggle for Jewish Identity in Israel

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What a thrilling cliffhanger! No, no. REAL JEWS is not a novel; it's a real picture of human nature that serves as the engine driving people to act in their own "best" interests. Efron has delved into the mind of the Chiloni, into his psyche and unearthed not only how he sees the Charedi, but also shines the light on why he sees him that way. When I finished reading I was left with the feeling that, the Chiloni, in Kafkaesque fashion, is trapped in his own historical web and is almost compelled to see the Charedi as a parasitic, greedy, self-righteous primitive buffoon. He sees him as the "Tartuffe, Shylock, Falstaff, and Ruth" of society. He does so, in Dr. Efron's view, because the Charedi now has become the "other" antagonist (replacing the traditional anti-Semite) against whom the modern Zionist Jew reacts in his attempt to find his place in the world.

The artistry of the writer develops the picture to the ultimate that it carries the reader with that argument as if it were the last word. But alas! Like a magician, he flips over the coin and uncovers the weaknesses imbedded therein. He demonstrates that what the Secular Jew accuses the Ultra-Orthodox Jew of doing is the blemish that stains the accuser himself, the Chiloni. Noah Efron demonstrates that there exists a different set of values and rationale that motivates the Charedi Jew, and that the fear the secular Jew experiences toward the ultra-Orthodox is based more on irrationality and anticipation, and his failure to accept that the ultra-Orthodox act in the same self-interest as much as the secular Jew does.

In this turn again he delves into the mind of the Charedi Jew and unearths not only how he acts and how he sees the secular Jew, but also why he sees him that way.

It's a tearful commentary to read the last paragraph of the author's book.........."My grandparents did not live to see the self-assurance of secular Israel disintegrate. They did not live to be hated by people whom they loved so deeply, and for this I am relieved. Even in these very troubled times, I sometimes think that this relief saddens me most of all."

The unique quality I find in this work, REAL JEWS, is not merely the purposeful concealment of the author's viewpoint, but the clarity of the presentation of all sides of the argument. It is left to the reader to weigh them and to evaluate their merits. Noah Efron enhances his integrity in this effort as an "honest broker".

This achievement is in line with Jewish juridical procedure. It is axiomatic in Halacha, that if one cannot see all sides of an argument he does not see a complete picture of the event. It is for this reason the Talmud states in Sanhedrin 17a that in a capital case if all 23 judges vote guilty, the accused is not executed. This is based on a premise that if no one can present an opposing argument in defense of the accused, then there is a blinding, incomplete vision of the event, and society may not take a life without a clear decision.

Efron placed all sides on the table for all to see.

It's a great work!

This is an important book for anyone interested in Israeli society and its future. Well researched, well written, and well balanced, the book puts the tensions between secular and Haredi Jews in historical and sociological perspective. The outlook for reducing these tensions is not optimistic, but perhaps this book will promote more understanding than currently exists.

This books sets out to answer the question 'why do secular Israelis fear/dislike ultra-orthodox Jews so very much?'. I thought I knew a fair amount about this issue, and wasn't all that interested in learning more, but the book really surprised me -- it made me laugh and think, and I found myself citing it to many others.

The story is extremely well-told and compelling. Efron makes it easy to empathise with every side by illustrating each issue with personal anecdotes from his own life between the seams, as a yarmulke-wearing Jew living in a secular neighbourhood of Tel Aviv, teaching in a religious Jewish University but with a profoundly critical and feminist world view.

Buy this book if you know only a little about the issue, but especially if you think you already know all the answers!

This is an excellent and very balanced book which demonstrates that much of the dislike and fear of the Haredim ("Ultra-Orthodox")is a result of ignorance and a certain degree of bigotry on the part of secular Israelis. Efron reports on both sides of many issues which divide the 2 communities and shows how misunderstandings arise on both sides, how differences stem from differing world views and how, in some cases such as the army draft, one can use the statistics to prove both sides of the argument, for and against the status quo. I found the book informative, readable, honest and (as far as I can judge) unbiased. We see both sides "warts and all" and I came away with sympathy for some views on either side and the profound hope that, in the not-too-distant future, talk of secular and religious "sides" in Israel will disappear in a new mutual understanding and respect.

An excellent introduction to the many disputes between hareidi (ultra-Orthodox) Jews and Israel's more secular Jews. He explains the major concerns secularists have about hareidi behavior, and the pro-haredi responses to those critiques. The major areas of contention are:

1. Work and military service. Haredim are allowed to avoid military service, and often stay out of the workforce for most of their lives thanks to government support and foreign charity. But haredim point out that the Israeli military has no great need for unskilled manpower, and that haredim are less burdensome to the state treasury in many ways: they don't commit as many crimes (thus reducing the need for police and prisons) and they do not use a variety of government services oriented towards secular Jews (e.g. modern art, television and radio, all of which haredim tend to avoid). In addition, haredim bring money into the economy by attracting foreign charity, and consume and waste less than the general population.

2. "Infiltration" of secular neighborhoods. Haredim evangelize other Israelis, and secular Jews fear that once their neighborhoods are "taken over" by haredim, they will be pressured to conform to haredi rules in public. For example, secular Jews fear that roads will be closed off on Shabbat, and that women will be pressured to dress conservatively. But Efron points out that secular Jews often wish to prevent Haredim from building their institutions in secular neighborhoods, and that the haredi population is now simply too large to be limited to existing haredi enclaves.

3. Misuse of political power. Haredim occasionally engage in corrupt behavior, generally distrust Israel's courts, and occasionally engage in thuggish behavior. As a result, secular Jews worry about haredim are not committed to the rule of law or to Israeli democracy. Efron points out that political corruption in Israel is hardly limited to haredim; in fact, during the 1990s "almost a dozen secular politicians were indicted for corruption and betrayal of public trust, but almost none was convicted" - a fact that suggests that haredi politicians are victimized by a double standard. And (despite their often-intemperate language) haredim do obey the orders of Israeli courts.

4. Fear of a haredi "takeover" of the political system. Haredi parties typically hold the balance of power in Israel's parliament, and limit divorces and conversions through their power over rabbinic courts (which, under Israel law, govern life-cycle events for Jews). Efron points out that haredim don't always get what they want; according to him, "There is more commerce on Saturdays and holidays, unkosher food is everywhere . . . and so on." In other words, haredi political power is directed towards preserving the status quo rather than limiting the freedom of secular Jews.


In addition, Efron describes the history of the haredi/secular relationship. In the early 20th century, haredim were quite hostile to (mostly secular) Zionists. But even before the creation of the State of Israel, haredim began to warm up to Zionists, for a variety of reasons. First, in 1936, religious Zionists persuaded the Jewish Agency (a body assisting British colonial overlords with Jewish affairs) to establish religious councils to administer Jewish law; thus, haredi rabbis were eventually on the Zionist payroll. Second, during World War II, haredim needed Zionist assistance to help bring relatives to Israel. And after the state of Israel was established, haredim needed Zionist support more than ever. But the haredi/secular Zionist relationship began to deteriorate after Menachem Begin made a deal with haredi political parties in the 1970s: to gain their support, he removed the limit on the number of military exemptions available to haredi youth, thus contributing to some of the problems discussed above.

This book explores the divide between the Ultra-Orthodox religious Israelis and their secular counterparts in the young nation. The author leaves no stone unturned in the delivery and the average reader is given enough detail to feel like an expert on the subject by the end of the book.

I recommend this book especially to anyone with a monolithic impression of Israel, as most Westerners with an opinion seem to have. Israeli society is far more complex than most of the world realizes and there is a lot of (some might say self-induced) tension beneath the surface.

Israel occupies a prominent place in world opinion. It is largely hated by Europeans and other Western sophisticates, despite having a very liberal society. Conversely it is loved by many American Evangelicals and others, who believe that it to be a religious (Biblical) state, despite the open hatred and fear in Israel of its most religious members.

This book explains why that fear exists and why, for example, the ultra-religious do not serve in the army. The author take pains to remain neutral in the debate, while at the same time plunging directly into the fray and asking tough question of both sides.

This is an astonishing book. Reading it is something like watching a train wreck in slow motion: frightful but at the same time so compelling that you cannot turn away. Efron manages to describe the fears and antagonisms between secular and religous Jews with great sympathy for both sides. He writes with such elegance that the book is a joy to read, even if it is ultimately upsetting. If you read one book about Israel, or about Jews for that matter, this should be it.

The single greatest compliment that I can offer "Real Jews" is that that the book is truly provocative -- in the very best sense of the word. I can remember no read of recent memory on any subject after which I more wanted to engage the author in discussion and debate. It hit many nerves and offered innumerable insights. There are other compliments of course that are worth mentioning.

Real Jews is well-written in the extreme sense of the world. Somehow, Dr. Efron manages to pack an optimal combinations of wit, scholarship, decency, erudition and clarity into his prose, the seriousness of the subject notwithstanding. The first person anecdote is used extremely efficaciously, moving the narrative along nicely, without making the book about the author. Sections where there is no choice but to bring the foreign reader up to speed, (say on the "Who is a Jew" rulings or the "Deri saga") are for the most part still fresh. And the book is not too long, even though I'm sure that this meant that there were many a golden passage heartbreakingly left on the cutting room floor.

As an Israeli academic who writes non-fiction about modern Israel, I would say that this is one of the most important books to come out about our country in recent years. It is surely the most enjoyable and thought-provoking. Most of all, it sounds an incisive warning that anyone who cares about Israel needs to hear: the Third Jewish Commonwealth can no longer ignore the enormous rift between its secular and religious societies if it wishes to avoid the fate of those that preceded it.

Dr. Alon Tal

Efron offers what we cannot get in newspapers, tv or other media. Not in Israel and not abroad.
Efron brings to the forefront what might be Israel's biggest problem. But he does it with a tremendous sense of responsibility.
Although the Haredi society has few voices interested in presenting their side, Efron does more than being a speaker for them. He presents Haredi and secular sides with thorough research. He doesn't let himself be dragged into the vortex of hatred that blinds people on both sides.
This book helped me better understand Israeli society, the origins of the problems and the possible consequences.
About the only thing we don't see in this book is the light at the end of the tunnel, nor any suggestions on how to resolve it, but I guess that would probably: a) prevent him from being unbiased and b) Would require another book.

Efron does a good job in showing the back and forth. The book is slightly repetitious -- but it is going back and forth on the sides, so it is to be expected. He takes a tough topic and shows the reader how to gain some perspective on the issues. It is very helpful for American Jews who don't (cannot) fully understand the realities of a society they don't live in.

In some ways this book is about how minority and majority cultures will clash -- especially when they view themselves as distinct, empowered, and exclusive.

In the classic Jewish style of the story -- there are no real heroes, no real villains, and everyone suffers. It is sad but provocative. And since it is a glimpse of reality, it is therefore an important read.