Report - Nishma Research Profile Of American Modern .
The NishmaResearchProfile ofAmericanModernOrthodoxJewsThe Nishma Research Profile of American Modern Orthodox JewsReligious beliefs and prac2ces, views on the importance of Orthodoxy as a part of life, shul life, Jewish study, women’sroles, children’s educa2on, sexuality, Israel connec2on and advocacy, overall successes, opportuni2es and challengesSeptember 28, 2017Sponsored bythe MicahFounda2on1 2017 Nishma Research – h2p://www.nishmaresearch.com
The NishmaResearchProfile ofAmericanModernOrthodoxJewsTable of ContentsSecEonIntroducEonPages3Survey Methodology and Responses4-5Summary of Key Findings6-17Personal Religious Beliefs and Observance18-28ShiSing Levels of Observance and Increasing PolarizaEon Among DenominaEons29-35How Modern Orthodox Jews Relate to Their Shul36-40The Role and Status of Women41-46Views on Expanded Women’s Roles in the Clergy and What About Women “Rabbis”?47-50Jewish Study and Learning51-54Assessment of Children’s Schools and EducaEon55-58Israel ConnecEon and Advocacy59-61Views and Aatudes RelaEng to Sexuality62-65Divorce and Agunot66-70Problems Facing the Modern Orthodox Community71-78Demographics79-83Appendix84-96– Survey QuesEonnaire85-93– Comparisons to Modern Orthodox Outside US, Chareidi, Non-Orthodox Who Aeend Orthodox Synagogue93– Members of the Study Advisory Group94– About Nishma Research952
IntroducEonThis survey was conducted by Nishma Research, a sociological and marketresearch firm serving the Jewish community. Nishma means “we will hear”and our mission is to conduct research that promotes listening within andamong the diverse strands of the Jewish world.The study’s goal is to share the findings, including the areas presenEngopportuniEes for improvements, those where respondents see problemsand challenges, and those where Modern Orthodoxy has achieved successesfrom which the Jewish community might draw lessons. The findings arebeing broadly shared with the Jewish community, rabbis, educators, layleaders and others in the hope that this will promote understanding,appreciaEon and discussion of the views, prioriEes, concerns and issues ofgreatest importance. It is our hope that such discussion will createproducEve conclusions and direcEons for Modern Orthodoxy.Why This Research Was ConductedMuch research has been done among various Jewish populaLons, includingsuch major studies as the 2011 Jewish Community Study of NY and the 2013Pew Research Portrait of American Jews. But many past studies have hadlimited value for those who want to more deeply and specifically understandthe Modern Orthodox Jewish community. Limited Focus To Date on Modern Orthodoxy – Surveys of the Jewishcommunity oVen include representaLvely small percentages of Orthodoxand Modern Orthodox (who comprise about 10% and 4%, respecLvely, ofthe US Jewish populaLon). The studies cited above surveyed approximately600 and 154 Modern Orthodox Jews, respecLvely. Small sample sizes limitthe ability to examine differences within Modern Orthodoxy (by gender,age, sub-denominaLons, etc.), which are important to develop a deeperunderstanding. Our goal therefore was to draw upon a large, staLsLcallyrepresentaLve sample that would enable such deeper examinaLon. Limited Coverage of Topics ParEcularly Relevant to Modern Orthodoxy –Jewish communal surveys typically cover many issues aimed at the broadspectrum of Jews, including ConservaLve, Reform, etc., and devote onlypart of the survey to the issues, aatudes and concerns that are parLcularly– and oVen uniquely – relevant to Modern Orthodoxy. Our surveyquesLonnaire was developed based on interviews and expert guidance, toensure that we explored the issues most relevant to Modern Orthodoxy.Research ProcessThe NishmaResearchProfile ofAmericanModernOrthodoxJewsThe study design involved a broad literature review; individual interviews;survey development and tesLng by experienced researchers; and guidance byan advisory group comprised of people knowledgeable of the community,including rabbinic and lay leaders, sociologists, educators and academics.In order to obtain a staLsLcally reliable and representaLve sample of theModern Orthodox community, the survey was fielded via outreach to rabbis andsynagogues, who informed their members of the survey. See the next page fordiscussion of the survey’s distribuLon method and sample representaLveness.Thank You To the advisory group (see page 95) for their input and support, and to otherJewish communal rabbis and lay leaders who provided survey suggesLons. To the RCA (Rabbinical Council of America) and Rabbi Mark Dratch, fornoLfying and encouraging the support of their approximately 1,000 memberrabbis; and to all the shul rabbis who expressed enthusiasm for this survey,and who helped us to reach thousands in the Modern Orthodox community. To the members of the community who took the Lme to share their thoughts.We hope you enjoy reading this report and reflecLng on the findings.SponsorshipThis study is sponsored by a grant from the Micah FoundaLon. The foundaLon isdirected by members of the Modern Orthodox community and its mission is topromote and enhance Jewish religious and cultural life.DisclaimerNishma Research is solely responsible for conducLng this survey, the quesLonsasked, and all analysis and reporLng. An advisory group parLcipated indeveloping the survey quesLons and advised on the analysis. Rabbis and shulsthroughout the US helped by informing their members of the survey, but werenot involved in the analysis or reporLng of this independent effort.Mark L. TrencherWest Harmord, rch.comSeptember 28, 2017 .3
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSurvey MethodologyWe sought a larger sample of Modern Orthodox Jews than surveys haveachieved to date, in order for the overall findings to have a high level ofstaLsLcal reliability and, perhaps even more importantly, so that we coulddelve into sub-groups to idenLfy possible significant differences bydemographic and other characterisLcs.Sample Email Used to Disseminate Survey to Approximately1,000 Modern Orthodox Synagogue RabbisThe objecLve was to reach the broad community, and we did so throughsynagogues, primarily through the Rabbinical Council of America (RCA) – thelargest Orthodox rabbinic organizaLon in the US – which informed all of itsnearly 1,000 member rabbis of the survey and asked them to parLcipate inpresenLng the survey to their congregants. This achieved breadth of coverage(synagogue affiliaLon is virtually universal among the Modern Orthodox), andthe approach employed neutral language emphasizing the desire to broadlyobtain community views (see “Sample Email” to the right).We used a web-based opt-in survey method. We did not pose the surveydirectly to individuals (via emails, adverLsing, social media, etc.), because wewanted to avoid disproporLonately drawing upon “acLvists” who areinterested in pet issues or reaching some sort of “Facebook vocal minority.”The social research profession advises treaLng web-based opt-in surveys withcauLon. That means, for example, that we should draw conclusions only if thefindings are rather pronounced and we have good theoreLcal reason tobelieve them. We follow that approach throughout our analysis. We seekfindings that have staLsLcal validity and have underlying theoreLcal raLonale.While two broad surveys (the 2011 Jewish Community Study of NY and the2013 Pew Research Study) have been conducted in the past few years, theirsamples of Modern Orthodox are much smaller than ours and our surveyquesLons are much broader in terms of the issues explored. These twofactors limit the comparability of the survey findings. Finally, we note that, formany of the quesLons in this survey, there is no historical trend data. Weencourage researchers and sociologists to further explore the issues probed inthis survey.4
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSurvey ResponsesThis Report Focuses on the Modern Orthodox CommunityThis report presents findings based on responses from 3,903 individuals inthe U.S. who idenLfied themselves as “Modern Orthodox or CentristOrthodox.” Top-line results (all respondents combined) are presented for allquesLons, oVen broken out by gender and age. The appendix includessummary data for Modern Orthodox in other countries, U.S. Chareidi andU.S. Non-Orthodox who a2end an Orthodox synagogue (see page 94).6,112Total RespondentsSample AccuracyAll survey quesLons were asked of the Modern Orthodox and the overallresponses for the group are accurate within 1.7% at the standard 95%confidence interval.TesEng the Differences Between PercentagesWhen showing data for sub-groups, anddenote percentages that arehigher or lower than other groups, at the 95% staLsLcal significance level. Iftwo groups are compared (e.g., men vs. women), a staLsLcally significantdifference is indicated by adjacent to the higher percentage.U.S. NonOrthodoxwho aeendOrthodoxshulChareidiin theU.S.ModernOrthodoxOutsidethe U.S.ChareidiOutsidethe U.S.TerminologyIn our interviews and in tesLng the survey, we found that the term “ModernOrthodox” is oVen interpreted differently. For example, while some see it asessenLally “centrist observance,” others see it as more liberal. We thereforeused the term “Modern or Centrist Orthodox” as more encompassing in thequesLonnaire, and all of the respondents self-idenLfied as belonging to thisgroup (see Q1 wording in the footnote below). For brevity, we use the term“Modern Orthodox” in this report when we refer to the enLre broad group.This report focuseson the 3,903Modern Orthodoxrespondents in theUnited StatesFootnotes display the wording for each quesLon and the number ofrespondents (denoted as “n”) for each group reported.Q1. Regardless of your synagogue affiliaLon, which of the following categories best describes your approach to Judaism? Would you say you are . – Modern Orthodox or CentristOrthodox; Yeshivish / Litvish / Agudah; Chasidic, Chabad; Not Orthodox – Please describe (n 6,112). Q1 was the only mandatory quesLon, to which a response was required.Q2. [Asked of those who are not Orthodox per Q1] Do you regularly a2end an Orthodox synagogue? – Yes; No (survey terminates); n 357.Geographic LocaLon – The survey website captured respondents’ web browser geographic locaLon, which were used to idenLfy those in the United States and those in othercountries (see pages 79-83 for demographic informaLon on survey respondents, including geographic informaLon).5
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSummary of Key Findings6
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSummary of Key FindingsIntroducEonThis profile of American Modern Orthodox Jews was conductedand supported by Modern Orthodox researchers, including anadvisory group comprised of sociologists, educators, communityleaders and rabbis.With 3,903 respondents in the US, this is the largest broad surveyof the Modern Orthodox community. The community representsonly about 4% of all American Jewry, with about 220,000 ModernOrthodox adults in the US (according to Pew Research*). Thissurvey’s sample size yields stronger staLsLcal reliability than thoseof the relaLvely small Modern Orthodox segments contained inlarge-scale naLonal studies of the Jewish populaLon. AddiLonally,the quesLons asked in this study are not those that are typicallyasked of all American Jews (e.g., ConservaLve, Reform,unaffiliated, etc.), but are specifically focused on the issues mostrelevant to today’s Modern Orthodox Jews.This secLon of the report summarizes many of the key findings.The full report has much more detail on the topics explored.AddiLonally, the survey generated a wealth (over 130,000 words)of verbaLm responses that shed great addiLonal insight on theenormous diversity and passion of people’s views, and will informthe reader in ways that go beyond the staLsLcs.** About two-thirds are strictly Shabbat and kashrut observant,and 90% are strictly or mostly observant. There is less strict observance of taharat ha’mishpachaamong marrieds (58%) and less strict observance of tefillinamong men (62% overall and 56% among men ages 18 to 44).How Strong Are Core Jewish Beliefs?Believe FullyTend to BelieveHave Doubts, Don't Believe, Don't KnowHashem created the world% Fully/Tend16% 10% 90%74%Hashem involved day-to-day51%Wri2en Torah from Sinai25%64%24%20%76%84%16%How Strict Is Observance?StrictlyMostlyShabbatKosherSomewhat, Minimally or Not Observant% Strictly/Mostly65%26% 5% 91%66%Tefillin62%Taharat Ha'Mishpacha58%5% 95%29%11%22%27%20%73%80%Beliefs and Observance90% believe fully or tend to believe that Hashem created theworld, but one in four (24%) have doubts or disbelieve inHashem’s involvement in the world’s day-to-day acLviLes.It is interesLng to note that the levels of belief and observanceare not dissimilar to what Pew found among American ModernOrthodox Jews.* A Portrait of Jewish Americans: Findings from a Pew Research Center Survey of U.S. Jews, October 1, 2013** A large sample of the verbaLm responses are in “Modern Orthodox Survey Comments October 2017.pdf” – available at h2p://nishmaresearch.com/social-research.html.7
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSummary of Key Findings (Con2nued)FragmentaEon Within Modern OrthodoxyModern Orthodoxy is the branch of Judaism that a2empts tosynthesize tradiLonal Jewish values and observance of Halachawith the secular, modern world.The Spectrum of Modern OrthodoxyOne of the issues that has been increasingly raised in recentyears is that of the alleged fragmentaLon within ModernOrthodoxy. Some have spoken of a “schism” that could resultfrom broadening differences in beliefs and aatudes.34% LeV of CenterWider variaLons of views suggest that it might be more difficultfor the community to consider whether and how to address thedifferences.We will also explore whether Modern Orthodoxy is shiVing inobservance “to the leV or to the right,” whether the leV andright are drawing further apart, and the implicaLons of suchshiVs.22%12%To start exploring this issue, we asked respondents to posiLonthemselves across the spectrum. The “denominaLonal” selfidenLficaLon we obtained resembles a bell curve (see chart tothe upper right), a plurality (41%) are in the middle, 34% on theleV and 25% on the right.As we explore the quesLon of fragmentaLon, we will examinevariaLons in views by age, gender and denominaLons (see, forexample, the chart to the right) across a wide range of issues,including some where strong disagreements have been voiced(e.g., the role of women, an area of parLcular contenLon).25% Right of thodox14%11%CentristOrthodoxRight *CentristVariaEons in Belief and Observance – Across Modern OrthodoxyHashem created the world(% believe fully or tend to believe)Wrieen Torah from Sinai(% believe fully or tend to believe)Shabbat(% strictly or mostly observant)Tefillin(% strictly or mostly rthodoxCentrist 45%53%76%90%8* The survey quesLonnaire labeled the “right-most” segment as “Right-wing Centrist Orthodox (e.g., tending toward Yeshivish).” For brevity, we refer to it in this report as “RightCentrist.” AddiLonally, we may use the informal vernacular terms “to the right” or “to the leV” as abbreviated ways to denote direcLons across the denominaLonal spectrum.
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSummary of Key Findings (Con2nued)ShiSing Level of Observance, PolarizaEon Within Modern Orthodoxy and the Danger of SchismWhile some are moving to the leV (becoming less observant or leaving the foldand going “off the derech”*), there is a sense and there has been conjecture thatModern Orthodoxy as a whole has been shiVing toward greater observance, i.e.,“moving to the right.” This survey confirms that to in fact be the case: 39% ofrespondents say they have become more observant and 23% say they havebecome less observant – a “net rightward shiV” of 16%.ShiSs in Religious Observance Over the Past DecadeShiSs in Personal Religious Observance Over the Past Decade23% Less Observant 26%Modern Orthodox 24%Liberal MO -2%38%Somewhat less No changeobservantOpen Orthodox24%-9%15%3%Much lessobservantCentrist Orthodox39% More Observant20% 44%Right CentristSomewhatmoreobservantMuch moreobservantWomen ( 12%) have shiVed to the right less than men ( 21%), and elsewhere inthis report we shall see areas of dissaLsfacLon among women.A more noteworthy trend is the differences among denominaLons: the right andcenter have shiVed strongly further to the right, while the leV has moved slightlymore to the leV (see chart in upper right). The fabric of Modern Orthodoxy isbeing stretched.What About the Next GeneraEon?The survey shows that respondents’ children are willing to exercise prerogaLveswhen it comes religion: one-third are less observant than their parents and onethird are more observant. This implies that many Modern Orthodox Jews arelikely experiencing some levels of religious changes within their own families, andperhaps this creates an opportunity for people to consider exisLng aatudes.Here, again, there are significant differences among denominaLons, as the liberalsegments show a much higher percentage of their children being less observant.This suggests that polariza2on will get worse, as well as having implica2onsrela2ng to the number of people leaving Orthodoxy.Children on “The LeS” Are Becoming Much Less ObservantChildren less observantRight CentristAbout the same23%41%Centrist Orthodox29%Modern Orthodox30%Liberal MOOpen OrthodoxChildren more observant35%42%29%35%38%49%28%27%ShiV 12%0%34% 4%34%-4%24%-25%What might greater polariza2on across Modern Orthodoxy presage? The widerange of iden22es, beliefs and prac2ces challenges percep2ons of nearuniformity in norma2ve compliance and may ul2mately affect the viability ofthere being a single camp known as Modern Orthodox. In the future, someOrthodox-iden2fying individuals may well stay within this camp, or they mayseek a place in an adjacent “tradi2on-leaning” community.* Nishma Research’s “Modern Orthodox - Survey of Those Who Have LeV Orthodoxy - July 2016” is available at h2p://nishmaresearch.com/social-research.html.9
The NishmaResearchProfile ofAmericanModernOrthodoxJewsSummary of Key Findings (Con2nued)The Importance of Orthodox Observance as a Part of LifeModern Orthodox Jews see their Orthodox Observance as anextremely important part of their life, with no notabledifferences between men and women, or by age.The Importance of Orthodox Observance in One’s Life10916%812%7 6%6 2%5 4%4 0.8%3 0.7%2 0.5%1 0.4%0 0.3%57%Importance RaLng%Extremely Important (9-10)73%Moderately Important (7-8)18%Less Important (0-6)9%The #1 reason by a wide margin is the sense of community andbelonging. Other reasons are Shabbat, family togetherness,seeing observant children, connecLon to Hashem and learning.Torah Life subsumes many of these components, and theaccompanying chart (see upper right) displays whatrespondents said when they were given the opportunity toexplain (in an open-ended quesLon), what gives them the mostsaLsfacLon, joy or meaning as Orthodox Jews.Why Orthodox Observance Is ImportantCommunity, sense of belongingShabbatFamily life, Lme, togethernessObservant children, grandchildrenConnecLon, service of HashemLearning, shiurimDavening, tefillahYom tov, chagimShul a2endance, connecLonTorah / Jewish valuesTradiLons, conLnuitySense of meaning, higher purposeSpiritual awarenessObserving mitzvotIsraelMiddot, chesedMusic, zmirot42%22%20%19%19%18%9%9%9%9%9%8%6%4%4%3%2%(% of respondents men2oning inopen-ended responses; Mul2pleresponses total more than 100%)Orthodox observance is a less important part of people’s lives atthe liberal end of the Modern Orthodox spectrum.Orthodoxy as a Very Important Part of One’s Life – by DenominaEonOpen Orthodox53%Liberal Modern
Survey Methodology and Responses 4-5 . Views on Expanded Women’s Roles in the Clergy and What About Women “Rabbis”? 47-50 Jewish Study and Learning 51-54 Assessment of Children’s Schools and EducaEon 55-58 Israel ConnecEon and Advocacy 59-61
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