Association between Jewish religious observance and mental health among Israeli adults: Findings from the Global Flourishing Study.

OBJECTIVE: This study investigates the association between Jewish religious observance and several indicators of mental health and psychological well-being among Jewish Israeli adults. METHOD: Data are from adult (18+) Jewish respondents in the Israeli sample (N = 2958) of the first wave of the Global Flourishing Study (GFS), a 22-nation population survey which will eventually consist of five annual waves of panel data. The GFS Israeli data were collected via a randomized, stratified, probability-based sampling design, and contained dozens of indicators of sociodemographic, socioeconomic, political, religious, health-related, and other constructs. RESULTS: Measures of Jewish religious observance, including religious service attendance, prayer, scripture reading, belief in God, and importance of Judaism, are statistically significant predictors of several single-item indicators of mental health (overall mental health, depression, anxiety) and psychological well-being (suffering, happiness, life satisfaction). Greater religious observance is associated with a higher self-rating of overall mental health, less depression and anxiety, less suffering, and greater happiness and life satisfaction. Nearly all results withstood adjusting for effects of several sociodemographic covariates. CONCLUSION: These results offer confirmation of prior studies using smaller samples or non-population-based designs and with fewer mental health and religious indicators. They suggest that evidence for a salutary association between religious observance and mental health or psychological well-being among Israeli Jewish adults is consistent with findings in this literature for adherents to other faith traditions throughout the world.

Martin Heinrich Corten (1889-1962): Nazi victim or perpetrator?

At first glance, Martin Heinrich Corten's biography appears to be the classic story of a German physician persecuted by the Nazis. Because of his "Jewish descent," Corten lost his position as a pathologist in Berlin and later his license to practice medicine. Emigration failed. But Corten was not a typical Nazi victim. In 1933, he applied for membership in the Nazi Party, and during the last two years of the war he collaborated with the Gestapo as the Hamburg representative of the "Reich Association of Jews in Germany." Although he tried to provide basic welfare and health care for Hamburg's remaining Jewish population, he was heavily involved in the deportation of Jewish citizens to concentration and extermination camps. After the war, Corten thus came into conflict with the Jewish community and lost his position as medical director of the Jewish Hospital in Hamburg. He became a "double outcast" and was unable to re-establish himself in academia. His biography, however, is a vivid example of how the line between victim and perpetrator can be blurred.

Intercultural therapy with Ultra-Orthodox Jews in Israel: the complexity of the encounter between secular therapists and Haredi clients.

This paper explores the exceptional intercultural encounter between secular therapists and Ultra-Orthodox Jews in Israel, focusing on two key aspects. Firstly, it explores the distinctive attributes and conflicts inherent in treating Ultra-Orthodox individuals. On the one hand is the secular Israeli therapist, whose base is in Western philosophy that prioritizes individuality, cultural diversity, and tolerance of differences. On the other hand is the Haredi client, entrenched in values from Jewish tradition and religious principles that amplify solidarity and collectivism while rejecting prevalent secular culture. The existing socio-political climate in Israel often positions these two as potentially conflicting cultures. Secondly, the paper seeks to illuminate the uncommon dynamics of the minority-majority power balance within the therapeutic relationship. In contrast to prevalent literature in intercultural therapy, which typically frames the client as a representative of a disadvantaged minority and the therapist as a representative of a dominant majority, this article aims to unravel a nuanced power balance, where those in the minority perceive the dominant culture both as a threat to its way of life and as a despised entity, but paradoxically rely entirely on its financial support. This reveals a complex and intricate interplay of dominance and dependence, shaping a therapeutic relationship that defies conventional expectations.

Religious Differences in Physical and Mental Health among Israeli Jews: Findings from the Global Flourishing Study.

Numerous studies have identified religious correlates of health indicators, but relatively few have been conducted among Jewish populations in Israel or the diaspora. This study investigates the possibility of a religious gradient in physical and mental health and well-being across the familiar categories of Jewish religious identity and observance in Israel: hiloni (secular), masorti lo dati (traditional, non-religious), masorti (traditional), dati (religious or Orthodox), and charedi (ultra-Orthodox). Data are from Jewish respondents aged 18 and over (N = 2916) from the Israeli sample of the new, 22-nation Global Flourishing Study, which used stratified, probability-based sampling and assessed demographic, socioeconomic, political, religious, health-related, and other variables. This analysis investigated religious differences in nine indicators of physical and mental health and well-being among Israeli Jews. Using a strategy of one-way ANOVA and ANCOVA, adjusting for complex sampling design components, a statistically significant "dose-response"-like gradient was found for eight of the outcome measures, validated by additional multiple comparison tests. For four "positively" worded indicators (physical and mental health, happiness, and life satisfaction), scores increased consistently from the hiloni to the charedi categories. For four of five "negatively" worded indicators (bodily pain, depression, anxiety, and suffering), scores decreased across the same categories. Results withstood adjusting for effects of age, sex, education, marital status, urbanicity, income, and nativity (whether born in Israel). Among Israeli Jews, greater religiousness was associated with higher levels of health and well-being and lower levels of somatic and psychological distress.

A novel RYR1 pathogenic variant - Common among Libyan Jews and associated with a broad phenotypic spectrum.

Mutated skeletal muscle ryanodine receptor-1 (RYR1) gene is associated with a spectrum of autosomal dominant and recessive RyR1-related disorders with a wide phenotype. This report describes a variable phenotype associated with a previously unreported RYR1 frameshift pathogenic variant, (NM_000540.2) c.12815_12825del; p.Ala4272Glyfs*307, common in Libyan Jews. Clinical and genetic features of 14 carriers from 8 unrelated families were collected. There were 12 heterozygotes and 2 compound heterozygotes. Six heterozygotes (median age 49.8) were asymptomatic, and six (median age 24.5) presented with myopathy (n = 3) or severe arthrogryposis-like features, severe scoliosis, pes planus, post-anesthesia malignant hyperthermia, or cystic hygroma (in a fetus) (n = 1 each). None had an abnormal echocardiogram study or elevated creatine phosphokinase (CPK) levels. One bi-allelic carrier had a severe skeletal phenotype and myopathy; the other was a fetus with a cystic hygroma. Assessment of variant frequency in 447 Libyan Jews who underwent exome testing for unrelated reason yielded a prevalence of 1:55. The RYR1 p.Ala4272Glyfs*307 variant is common in Libyan Jews. It is associated with a broad phenotypic spectrum, with possible presentation among heterozygotes. Further genotype-phenotype studies are essential to delineate the clinical significance of the variant in mono- and bi-allelic carriers.

Russian imperial borderlands, Georgian Jews, and the struggle for 'justice' and 'legality': blood libel in Kutaisi, 1878-80.

This article analyses the Kutaisi Trial (1878-80), a little-known case of blood libel in the Caucasus, in which nine Jewish men stood accused of involvement in the killing of a Georgian girl. All defendants were acquitted. While the accusation of killing for allegedly Jewish ritual purposes was not pressed explicitly by the prosecution, the case was widely discussed in terms of blood libel not only by the jurists but also by the authorities, the Georgian villagers, and the press. Existing scholarship on blood libel in Russia has stressed the influence of the Russian administration over court cases and in stirring up intercultural hatred. This article, however, shows much diversity among local and central, administrative and legal actors, and paints a more complex picture of Russian imperial courts and colonialism. It is based on an analysis of archival records from Tbilisi and Kutaisi, published court transcripts, and local and regional newspapers.

Examining factors influencing Turkish Jewish attitudes towards the Armenian genocide.

The most prominent issue influencing Turkish-Armenian relations is the international recognition of the Armenian genocide. However, there is a notable absence of empirical analyses regarding the perceptions of the genocide among the Turkish population. This study aims to fill this scholarly gap by exploring, for the first time, the perspectives of Turkish Jews. It analyses evidence collected from interviews conducted with 14 Turkish Jews, utilising Stanley Cohen's (2001) theoretical framework, which aids in delineating significant factors by a categorisation of types of acceptance and denial. The findings highlight a diversity of responses linked to political attitudes, which can be broadly categorised into Kayades and Avlaremoz mindsets. They also show that Turkish Jews' views on the Holocaust influence how they perceive the Armenian genocide. Additionally, the results indicate that Cohen's approach is useful in explaining non-denying responses. In conclusion, the study argues that Turkish Jews' perspectives appear to be strongly related to their stance towards the Turkish state and the Holocaust.

'A man of particular ability': A Jewish-Genoese military contractor in the fiscal-military system.

In recent years, scholars have explored the pivotal role Jewish merchants played in feeding and arming European armies from 1500 to 1800. Yet they have ignored the problems these merchants faced when they cast outside national borders to urban centres far from the battlefield, a multi-national mobilisation of resources known as the 'fiscal-military system'. This article uses a case-study of one Jewish merchant, Jacob Levi, from the port of Genoa to explore the essential brokerage role of ethnic-religious minorities in the early modern fiscal-military system. With knowhow built through his private businesses as well as a network of his co-religious, Levi became one of the most important suppliers of grain for the Bourbon army of northern Italy from 1702 to 1706. But foodstuffs did not transit alone; as Levi's records show, other war matériel accompanied grain, none more volatile than the at-least 17,000 barrels of gunpowder that Levi transited through the port in these years.

Use of prescription opioids in Israel and socio-economic correlations between 2010 and 2020.

BACKGROUND: The use of opioids has increased dramatically over the past several years in Israel. The aim of this study was to explore the trends of opioid consumption in Israel over a decade (2010-2020) stratified by socioeconomic status (SES), residence in the periphery, and ethnic background. METHODS: This cross-sectional study included all adult Maccabi Healthcare Services (MHS) patients who filled at least one prescription for opioids during the past decade. In order to standardize dosages and compare different opioid medications, we used the Morphine Milligram Equivalent (MME) conversion factor. We performed The Mann-Kendall test with autocorrelation correction to assess each trend. We then checked the differences between the trends with the Mann-Whitney test (for periphery) and the Kruskal Wallis (for SES and ethnic background). RESULTS: Between the years 2010-2020, 261,270 MHS members met the study's inclusion criteria. The proportions of opioids consumption were 23.9/1000 patients in 2010 and 27.6/1000 patients in 2020, representing a 15% increase. The average daily consumption of opioids was 4.6 and 10.5 MME in 2010 and 2020, respectively, an increase of 227%. The daily MME during 2020 was higher for residents of the periphery compared to non-periphery residents (daily MME of 14.0 compared to 10.1, respectively). Average daily MME increased gradually during the study period for all levels of SES; the values were highest for the low SES group and the lowest for the high SES group (daily MME in 2020 for the lowest, middle, and high SES groups were 15.2 vs. 11.8 vs. 6.7 respectively). CONCLUSIONS: This study highlights that the primary concern in the increase of opioid use is the increasing dosages. The increase in the number of patients using opioids is also significant but to a minor extent. These phenomena disproportionately impact vulnerable populations. Education programs should be offered to physicians regarding the possible harms of long-term use of opioids. These programs should emphasize the risk factors associated with the development of opioid use disorder (OUD) and the caution needed when increasing dosages or switching to higher-potency drugs. Pain clinics and centers for rehabilitation for patients with chronic pain or OUD should be available, not only in central areas but also in the periphery of the country. These clinics and centers should use a holistic approach and a multidisciplinary team that includes specialists in pain and addiction. They should be financially accessible for patients from low SES group and provide solutions in multiple languages.

Motives for Vaccination Against COVID-19 Among the Ultra-orthodox Jewish Community in Israel.

According to official data, the ultra-Orthodox group in Israel had the highest COVID-19 infection rate yet the lowest vaccination rate compared to the general population. The present study aimed to explore the rate of vaccine uptake as well as reported reasons for vaccine avoidance. In addition, we examined whether several protection motivation theory (PMT) components are good predictors of vaccine uptake. The components we addressed were: perceived susceptibility to the threat of COVID-19, perceived severity of the virus, and perceived efficiency and safety of the vaccine (i.e., response efficacy). The sample included 623 individuals (337 men) aged 18 + who were drawn from a database of a survey company specializing in the ultra-Orthodox community. We conducted a cross-sectional online survey between June 22, 2021, and July 7, 2021, approximately six months after the beginning of vaccination distribution. Results revealed that 65.8% of the participants (versus 89% of the general population) were vaccinated. Women were vaccinated at lower rates than men, whereas those in the Misnagdim ultra-Orthodox subgroup were vaccinated at higher rates than other subgroups in that community. The most prominent reasons for vaccine avoidance were perceived immunity based on prior infection by the virus and lack of trust in the vaccine's safety. In support of the PMT model, the perceived severity of the virus and the vaccine high efficacy were significant predictors of vaccine uptake. The study results call for better outreach to this community and specific psycho-education interventions tailored for its women.

Marginalised within a minority: Jews with disabilities in the Jewish press of the Kingdom of Poland (1860s-1914).

This article is the first scholarly research focusing exclusively on the history of Jews with disabilities in the Kingdom of Poland from the 1860s to 1914. It analyses sources drawn from the Jewish press in Yiddish, Polish, and Hebrew. Areas of investigation include the hierarchy of attitudes towards different categories of individuals with disabilities, spiritual perspectives on disability, and the portrayal of disabilities within Jewish literature. The study places particular emphasis on the Jewish deaf community, given the proliferation of available source material. Drawing on the broad conceptual framework of disability studies, the authors examine the phenomenon of medicalisation, tracing its influence on Jewish public discourse over the latter half of the nineteenth century and the early decades of the twentieth.

Outcome of transcatheter aortic valve replacement in Israeli Jews and Arabs.

Background: Ethnic minorities may face disparities in access to health care and clinical outcomes. Transcatheter aortic valve replacement (TAVR) has an established role in treatment of patients with severe symptomatic aortic stenosis, however outcome of these procedures among different demographics within the multi-ethnic Israeli society is unknown. We sought to compare mortality following TAVR between Jewish and Arab patients in Israel. Methods: A prospective single-center TAVR registry in northern Israel was analyzed. We compared post-procedural survival among Arab and Jewish patients who underwent TAVR, presenting the estimated hazard ratio (HR) using Cox regression. Results: Of 923 subjects who underwent TAVR between 2010-2021, 172 (19%) were Arab and 751 (81%) were Jewish. The Arab patient population was younger (mean 77 vs. 81 years, P<0.001), had lower prevalence of coronary artery disease (34%, vs. 43%, P=0.02), hypertension (80% vs. 88%, P<0.01) and calculated procedural mortality (EuroScore II: mean 4.6 vs. 4.9, P=0.02), and higher percentage of females (65% vs. 53%, P=0.01), body mass index (mean 30 vs. 28, P<0.001) and creatinine clearance (mean 67 vs. 59 mL/min, P<0.001). Arab patients had similar post-procedural mortality compared to Jewish patients [7-day mortality: adjusted HR 1.51, 95% confidence interval (CI): 0.39-5.77, P=0.55; 30-day mortality: adjusted HR 1.79, 95% CI: 0.62-5.18, P=0.29; 1-year mortality: adjusted HR 1.24, 95% CI: 0.72-2.12, P=0.43]. Conclusions: Arab patients undergoing TAVR were younger and had lower predicted mortality than Jewish counterparts, however, these characteristics did not translate into improved post-procedural survival.

"I Would Consult a Doctor, But What the Rabbi Says Goes": Ultra-Orthodox Jews' Relationships with Rabbis and Doctors in Israel.

We examine relationships among ultra-Orthodox Israeli Jews, their doctors, and rabbis when medical decisions are made. Analyzing excerpts from sixteen focus groups with 128 ultra-Orthodox Jews, we determine how their belief system affects their decisions about whom to trust and follow when the doctor's instructions contradict the rabbi's advice. We argue that the strict behaviors described here with regard to relations among doctors, rabbis, and patients, function as social capital that raises the status of ultra-Orthodox Jews as members of an exclusive club that balances health decisions with the social demand to obey their religious leaders.

Symbolic boundary work: Jewish and Arab femicide in Israeli Hebrew newspapers.

We analyze 391 news reports in Israeli newspapers between 2013 and 2015, covering murders of women and their family members by other family members and intimate partners. We compare articles where the perpetrators and victims are Jewish to those where the perpetrators and victims are Palestinian citizens of Israel (henceforth PCI). We found that articles tend to provide much more details about Jewish culprits than about PCI ones. As for ascribed motives, most murder cases by Jews were framed as an outcome of individual personality or the pathology of the culprit. Conversely, when Palestinian citizens were the killers, culture and tradition were invoked as the main motives. We suggest that the routine work of narration that the Israeli media preform when covering femicide is a case of political use of cultural stereotypes to gain moral ground in the intractable conflict between Jews and Palestinians.

Subjective Nearness-to-Death and COVID-19 Worries Among Ultra-Orthodox Jews in Israel: The Moderating Role of Israeli Identity and Sense of Community.

The Ultra-Orthodox community in Israel is characterized by close everyday contact and a strong sense of community. While the COVID-19 pandemic has resulted in global uncertainty, fear, and fatalities, this group was particularly affected by the pandemic. Accordingly, the current study examines whether subjective nearness-to-death was associated with increased COVID-19 concerns, and whether Israeli identity and sense of community moderate this association. Data were gathered from 255 Israeli Ultra-Orthodox Jews, and results yielded a significant link between subjective nearness-to-death and COVID-19 worries, moderated by both moderators. Results are discussed in line with terror management theory, and theoretical/practical implications are suggested.

Cultural Aspects of Health care for Ethiopian Jewish Immigrants in Israel: A Literature Review.

The unique health-related traditions, perceptions, and communication patterns of Ethiopian immigrants are challenging to Israeli healthcare providers who are trained in western medicine. The aim of this review was to conduct a survey of traditions, beliefs, and symptom reporting by Ethiopian immigrants and culturally oriented interventions to improve the care of Ethiopian immigrants. We used the keywords "Ethiopian immigrants Israel" and "Ethiopian Jews." Of 418 articles initially retrieved, 35 satisfied the inclusion and exclusion criteria. We described health-related traditions and their possible complications. Possession syndrome was frequently misdiagnosed as a neurological or psychiatric disorder. The medical staff was unfamiliar with these health and illness beliefs, somatization patterns, and the communication style of Ethiopian immigrants. There were successful interventions that involved liaisons from the Ethiopian community and community-based educational activities. Medical professionals working with African immigrants worldwide can use the Israeli experience to develop effective, culturally oriented interventions to optimize the health care for these immigrants.

COVID-19 mortality among Jews in 2020: a global overview and lessons taught about the Jewish longevity advantage.

An extensive body of demographic literature has described Jews as 'long-lifers'. From the mid-nineteenth century onwards, this pattern affected all age groups and was particularly well expressed among Jewish males but was also present among Jewish females. It held good independently of the Jews' socio-economic position. This became known as 'Jewish pattern of mortality'. This paper has two aims. The first aim is to show the impact of COVID-19 on Jewish mortality. This is a study of a global pandemic in the Jewish population which is, to the best of our knowledge, unique in its scope and quality. The second aim is to settle the finding of relatively high mortality from COVID-19 in certain Jewish communities ('Jewish penalty' in relation to COVID-19) with the notion of 'Jewish pattern of mortality'. The author proceeds to show that the status of Jews as a low mortality group under a Western epidemiological regime, when mortality and morbidity are dominated by non-communicable diseases, does not stand in contradiction to a higher vulnerability among Jews to coronavirus. Thus, the paper further develops understanding of mortality of Jews and serves as a contribution to ethnic and religious demography and epidemiology.

CLDN1 Arg81His founder variant causes ichthyosis, leukocyte vacuoles, alopecia, and sclerosing cholangitis (ILVASC) syndrome in Moroccan Jews.

Neonatal ichthyosis and sclerosing cholangitis syndrome (NISCH), also known as ichthyosis, leukocyte vacuoles, alopecia, and sclerosing cholangitis (ILVASC), is an extremely rare disease of autosomal recessive inheritance, resulting from loss of function of the tight junction protein claudin-1. Its clinical presentation is highly variable, and is characterized by liver and ectodermal involvement. Although most ILVASC cases described to date were attributed to homozygous truncating variants in CLDN1, a single missense variant CLDN1 p.Arg81His, associated with isolated skin ichthyosis phenotype, has been recently reported in a family of Moroccan Jewish descent. We now describe seven patients with ILVASC, originating from four non consanguineous families of North African Jewish ancestry (including one previously reported family), harboring CLDN1 p.Arg81His variant, and broaden the phenotypic spectrum attributed to this variant to include teeth, hair, and liver/bile duct involvement, characteristic of ILVASC. Furthermore, we provide additional evidence for pathogenicity of the CLDN1 p.Arg81His variant by transmission electron microscopy of the affected skin, revealing distorted tight junction architecture, and show through haplotype analysis in the vicinity of the CLDN1 gene, that this variant represents a founder variant in Jews of Moroccan descent with an estimated carrier frequency of 1:220.

The psychology of romantic relationships: motivations and mate preferences.

Introduction: This study investigates motivations to engage in romantic relationships. We examine the structure of romantic motivations and their connections with personal values and mate preferences. Method: The study was conducted in Israel among young men and women looking for a romantic partner (n = 1,121, 40% male, age 18-30). Results: Data analysis demonstrated that basic romantic motivations form a circumplex that may be partitioned into four higher-order romantic motivations: love and care, family and children, status and resources, and sex and adventure. The romantic motivations formed a meaningful pattern of connections with higher-order values, thus confirming that context-specific motivations are derived from general motivational goals expressed in values. Personal value preferences and romantic motivations predicted the sought-after partner characteristics over and above sociodemographic variables. Values were indirectly (through romantic motivations) and directly connected to mate preferences. Discussion: The study advances our understanding of romantic relationships among young people and opens new directions for research and counseling.

"You left a void that we will never be able to fill": The legacy of Edmond Amran El Maleh in a contemporary Moroccan novella.

The sudden depart of a large portion of the Moroccan Jewish population between 1948 and 1967 left a void in Moroccan society, to the extent that some scholars account for the existence of a "double trauma" - a trauma for both those who left for Israel and the Moroccan society at large. This profound social wound has never healed. The Moroccan Jewish intellectual Edmond Amran El Maleh (1917-2010) is the hero of the novella Ahǧiyat Idmun 'Amran al-Malih (The riddle of Edmond Amran El Maleh) by Mohammed Said Hjiouij ( 2020), which this article analyses. In this novella, Hjiouij stages the double trauma of Jewish and Muslim Moroccans by giving voice to the liminal character of El Maleh, a harsh critic of Zionism and French colonial ideology. A metaphor for the marginal writer and a symbol of collective trauma, the figure of El Maleh is re-employed and loaded with new functions and meanings in a contemporary work of fiction with a post-modern aesthetics.