, reading a
Pashkvil]]
Haredi or
Charedi/Chareidi Judaism is the most conservative form of
Orthodox Judaism, often referred to as
ultra-Orthodox. A follower of Haredi Judaism is called a
Haredi (
Haredim in the plural).
Haredi Jews, like other Orthodox Jews, consider their belief system and religious practices to extend in an unbroken chain back to Moses and the giving of the Torah on Mount Sinai. As a result, they regard non-Orthodox, and to an extent Modern Orthodox, streams of Judaism to be deviations from authentic Judaism. Haredi Judaism comprises a diversity of spiritual and cultural orientations, generally divided into Hasidic and Lithuanian-Yeshiva streams from Eastern Europe, and Oriental Sephardic Haredim. Its historical rejection of Jewish secularism distinguishes it from Western European-derived Modern Orthodox Judaism.
The word (), which originally was simply the Hebrew translation of Orthodox, is derived from , which in this context (Orthodoxy) is interpreted as "one who trembles in awe of God"; the word itself means fear or anxiety.
There are approximately 1.3 million Haredi Jews, one of the fastest growing demographic sects in the world.
Practices and beliefs
Views of Jewish Law
One basic belief of the Orthodox community in general is that it is the latest link in a chain of Jewish continuity extending back to the giving of the Torah to Moses at
Mount Sinai. They believe that two distinct guides to
Jewish law were given to the Israelites at that time: the first, known as the
Torah she-bi-khtav, or the "Written Law" which is the
Torah as Jews know it today. The second, known as the
Torah she-ba'al peh ("Oral Law"), is the explanation of the Written Law that is revealed by the scholars and religious leaders of each generation. The traditional interpretation of the
Oral Torah is considered as the authoritative reading of the
Written Law.
Jewish law, known as halacha, is considered a set of God-given instructions to effect spiritual, moral, religious and personal perfection. As such, it includes codes of behavior applicable to many hypothetical circumstances, which have been pored over and developed throughout the generations in a constantly expanding collection of religious literature. An early written compilation of halacha, the Talmud, is considered authoritative.
Halacha is a guide for everything the traditional Jew does from the moment of awakening until the moment of sleep. It is a body of intricate laws, combined with logical explanations of the reasoning behind each law. Halacha incorporates many traditional practices into those rules, some of which started as customs passed down over the millennia, as well as an assortment of deeply ingrained cultural behaviors. It is the subject of intense study in religious schools known as yeshivas (essentially, Jewish law schools that also study Jewish literature and customs in general).
Throughout history, halacha has addressed issues on the basis of circumstance and precedent. There have been some significant adaptations over the centuries, including more formal education for women in the early twentieth century, and the application of halacha to modern technology. While Haredim have typically been more conservative than their Modern Orthodox counterparts regarding new practices and rulings on new applications of halachic concepts, Orthodox Judaism views these types of innovations as consistent with traditionally expounded halachic concepts. Haredi Orthodoxy's differences with Modern Orthodoxy usually lie in interpretation of the nature of traditional halachic concepts and in understanding of what constitutes acceptable application of these concepts to the modern world.
Modern inventions have been studied and incorporated into the ever-expanding halacha, accepted by both Haredi and other Orthodox communities. For instance, rulings were made about the proper use of electricity and other technology by Orthodox Jews during Jewish Sabbath (and holidays) to make sure that the Written Laws (Torah she-bi-khtav) were not being violated. There is consensus in the Orthodox community regarding most major points, although fine points are the subject of deep debates with a wide range of opinions. While discussions of halacha are common and encouraged, the final determinations as to the applicability of the law in all situations rests in the hands of the local Orthodox rabbi or posek (rabbinical authority).
Lifestyle and family
Haredi life is very family-centered. Depending on various factors, boys and girls attend separate schools and proceed to higher
Torah study, in a
yeshiva or
seminary respectively, starting anywhere between the ages of 13 and 18. A significant proportion of young men remain in
yeshiva until their
shidduch, proposing to a boy and girl that they should meet for a date because they are a good match instead of just each person hoping to find their spouse through the luck of a chance encounter . Many also continue study in
kollel (a Torah study institute for married men) for many years after marriage. In many Haredi communities, studying in secular institutions is discouraged, although some have educational facilities for vocational training or run professional programs for men and women. Most men, even those not in kollel, will make certain to study Jewish texts (collectively referred to as
Torah) daily. Families tend to be large, reflecting adherence to the Torah commandment "be fruitful and multiply" (
Book of Genesis 1:28, 9:1,7).
Haredi rabbis generally recommend very strongly not to watch television and films, reading secular newspapers and using the Internet without filters that block pornography and the like. Because of this they also use mobile phones that are programmed to disable internet and other functions that could influence their users in undesired ways, and most companies in Israel now offer basic cell phones with limited capabilities to accommodate Haredim. However, it appears that many Haredi people use the Internet, as evidenced by the large number of participants in "Haredi chat rooms".
Another important stricture is the prohibition of publishing photographs of women in charedi newspapers; the newspaper Yated Ne'eman in April 2009 digitally altered photographs of the newly installed Israeli cabinet to replace two female ministers with pictures of men, while another newspaper blacked the women out of their published photograph.
Dress
Many Haredim view manner of dress as an important way to ensure Jewish identity and distinctiveness. In addition, a simple, understated mode of dress is seen as conducive to inner reflection and spiritual growth. As such, many Haredim are wary of modern clothing (some of which may compromise their standards of modesty). Many men have
beards, most dress in dark suits, and wear a wide-brimmed
hat (typically black) during prayer and while outside, and men wear a (typically Black)
kippah at all times. Women adhere to meticulous
tznius (modesty) standards, and hence wear long skirts and long sleeves, high necklines and some form of head covering if married: scarves,
snoods,
shpitzelach, hats, or
sheitels (wigs).
Hasidic men often follow the specific dress style of their group, which may include long jackets or coats in the style of Prince Albert (often called either a frock coat, kapote, or sirtuk), or a full-length suit jacket called a "rekel". Common formal wear include long silken jackets (bekishes), wide or high fur hats (shtreimels or spodiks). These clothes are worn on the Sabbath and festivals as well as to weddings and events of communal importance. During prayer many men wear a gartel (a long belt wrapped around the waist of the outer layer of clothing). Although common to the dress of Hasidic and non-Hasidic Jews in pre-World War II Europe, present-day use of the gartel is primarily relegated to those with Hasidic customs. However, some non-Hasidic Haredim continue to maintain this garb.
Terminology
The term "ultra-Orthodox" is controversial, and is considered pejorative by
Norman Lamm and others. Canada's Centre for Faith and Media, while stating that the term "sometimes... cannot be avoided", advises journalists to
Try to avoid the term ultra-Orthodox to describe very observant Jews, partly because ultra implies extremism. The term also lumps all fervently religious Jews together (there is much diversity among the observant). As well, there is no analogue on the other end of the religious spectrum (there are no ultra-Reform Jews.)
On January 7, 2009, Hamodia reported that New Jersey attorney Stephen E. Schwartz, Esq., convinced the largest newspaper in New Jersey, The Star-Ledger, to drop the term ultra-Orthodox. English-language Haredi media use the spelling chareidi or charedi.
Especially outside Israel, a range of other expressions is used, such as frum (pious), heimish (home-like, i.e. "our crowd"), yeshivish and the like, varying with the exact affiliation of the individuals concerned. In Israel, many secular Jews use the slang word "dosim" as a derogatory term for haredim, playing with the traditional Ashkenazi Hebrew pronunciation of the word "dati" - meaning religious.
History
Modern origins
For several centuries before the
emancipation of European Jewry, most of Europe's
Jews were forced to live in
closed communities, where both the culture and their religious observances were preserved. This occurred both because of internal pressure within the communities and because of the outside world's refusal to accept them otherwise. In the overwhelmingly
Christian society of the time, the only way for Jews to gain social acceptance was to convert, thereby abandoning all ties with one's own family and community. Few avenues existed, especially in the
ghetto, for individuals to negotiate between the dominant culture and the community, because this was handled by the larger community as a whole.
This situation began to change with the Age of Enlightenment and calls by some European liberals to include the Jewish population in the emerging empires and nation states, as well as with Jewry's own Haskalah. These adherents held that acceptance by the non-Jewish world necessitated the reformation of Jews themselves, and the modification of those practices deemed inconsistent with this goal. In the words of a popular aphorism coined by Yehuda Leib Gordon, a person should be "a Jew in the home, and a mentsh (good person/man) in the street." For some Jews, the meticulous and rigorous Judaism practiced in the ghetto interfered with these new outside opportunities. This group argued that Judaism itself had to "reform" in keeping with the social changes taking place around them. They were the forerunners of the Reform movement in Judaism. This group overwhelmingly assimilated into the surrounding culture.
Other Jews argued that the division between Jew and gentile had actually protected the Jews' religious and social culture; abandoning such divisions, they argued, would lead to the eventual abandonment of Jewish religion through assimilation. This latter group insisted that the appropriate response to the Enlightenment was to maintain strict adherence to traditional Jewish law and custom to prevent the dissolution of authentic Judaism and ensure the survival of the Jewish people.
in 1910.]]
Even as the debate raged, the rate of integration and assimilation grew proportionately to the degree of acceptance of the Jewish population by the host societies. In other countries, particularly in Eastern Europe, acceptance (and integration) was much slower in coming. This was especially true in the Pale of Settlement, a region along the Russian Empire's western border including most of modern Belarus and Ukraine, to which Jewish settlement in the empire was confined. Although Jews here did not win the same official acceptance as they did in Western and Central Europe, the same enlightened spirit of change pervaded the air, albeit in a local variant. Since it was impossible to gain acceptance by the dominant culture, many Jews either emigrated or turned to a number of different movements that they expected would offer hope for a better future. The predominant movements gaining support were socialism and communism, with other significant assimilationist alternatives including the cultural autonomists the Bund. There was also later support for the non-assimilationist, nationalist Zionists. These movements were not neutral on the topic of the Jewish religion: by and large, they entailed a complete, not infrequently contemptuous, rejection of traditional religious and cultural norms.
Those who opposed these changes reacted in a variety of ways.
In Germany, the usual approach was to accept the tools of modern scholarship and apply them in defence of Orthodoxy, so as to defeat the Reformers at their own game. One proponent of this approach was Rabbi Samson Raphael Hirsch, who coined the slogan Torah Im Derech Eretz (Torah with civilization) and led a secession from German Jewish communal organizations to form a strictly Orthodox movement with its own network of synagogues and schools, known as Adath Israel. His movement still has followers, and their standard of observance is very strict, but because of their acceptance of secular learning they are not normally classified as Haredim. Some Galician scholars, such as Zvi Hirsch Chayes, followed a somewhat similar approach.
A closer precursor to today's Haredi Judaism were the ideas of Moses Sofer, Chief Rabbi of Pressburg (now Bratislava, Slovakia), expressed in his main work the Chasam Sofer. In response to those who stated that Judaism could change or evolve, Rabbi Sofer applied the term chadash asur min ha-Torah (חדש אסור מן התורה), "The 'new' is forbidden by the Torah," in order to have textual support for his movement, the term originally referring to new (winter) wheat that had not been sanctified through the wave offering culminating in the Counting of the Omer in the Temple in Jerusalem. The Chasam Sofer held that any movement expressing the need to "modernize" Judaism, or expressing the dubiety of the verbal revelation of the Written and Oral Torah, were outside the pale of authentic Judaism. In his view the fundamental beliefs and tenets of Judaism should not, and could not, be altered. This became the defining idea behind the opponents of Reform and in some form, it has influenced the Orthodox response to other innovations.
In Eastern Europe there was little in the way of organised Reform Judaism, but the advocates of modernity came under the umbrella either of the Haskalah or of political movements such as Bundism or Zionism. The traditionalist opposition was generally associated either with the various Hasidic groups or with the growing network of yeshivas among the Lithuanian Jews, some of which (e.g. the Volozhin yeshiva) even closed rather than comply with the Russian Government's demand for secular studies to be incorporated into the curriculum.
In Germany the opponents of Reform rallied to Rabbi Samson Raphael Hirsch and his Adath Israel. In Poland Jews true to traditional values gathered under the banner of Agudas Shlumei Emunei Yisroel. The decisive event came in 1912 with the foundation of the Agudas Israel movement, which became a potent political force and even obtained seats in the Polish sejm (parliament). This movement contained representatives of several of the streams of traditionalism already mentioned. The traditionalists of Eastern Europe, who fought against the new movements emerging in the Jewish community, were the forebears of the contemporary Haredim.
Present day
Israel: tensions between Haredim, secular Jews, and Zionism
neighborhood,
Jerusalem]]
Israel is home to the largest Haredi population, at approx. 736,000 (out of 6 million Israeli Jews). The number of Haredi Jews in Israel is rising steeply. In 1992, out of a total of 1,500,000 Orthodox Jews world wide, about 550,000 were Haredi (half of them in Israel). The vast majority of Haredi Jews are Ashkenazi. However, some 20% of the Haredi population are thought to belong to the Sephardic Haredi stream. The Haredi community there has adopted a policy of cultural dissociation, but at the same time, it has struggled to remain politically active, perceiving itself as the true protector of the country's Jewish nature.
The issues date to the late nineteenth-early twentieth century, with the rise of Zionism. The vast majority of Haredi Jews rejected Zionism for a number of reasons. Chief among these was the claim that Jewish political independence could only be obtained through Divine intervention, with the coming of the Jewish Messiah. Any attempt to force history was seen as an open rebellion against Judaism (for a more complete exposition of this ideology see Three Oaths; Vayoel Moshe; Neturei Karta).
More important was the dislike that the political and cultural Zionism of the time felt toward any manifestation of religion. Influenced by socialism, secular Zionists looked on religion as an outdated relic, which should disappear (or, according to some extreme views, even be eradicated) in favor of Jewish nationalism. As with the nineteenth century Reform Judaism movement in Germany, the result was mutual recriminations, rejection, and harsh verbal attacks. To Zionists, Haredi Jews were either "primitives" or "parasites"; to Haredi Jews, Zionists were tyrannizing heretics. This kulturkampf still plagues Israeli society today, where animosity between the two groups has even pervaded both their educational systems.
Despite the animosity, it was necessary for the two groups to work out some modus vivendi in the face of a more dangerous enemy, the Nazis. This was achieved by a division of powers and authority, based on the division that existed during the British Mandate in the country. Known as the "status quo," it granted political authority (such as control over public institutions, the army, etc.) to the Zionists and religious authority (such as control over marriage, divorce, conversions, etc.) to the Orthodox. A compromise worked out by Labor Zionist leader Berl Katznelson even before statehood ensured that public institutions accommodate the Orthodox by observing the Sabbath and providing kosher food.
Notwithstanding these compromises, many Haredi groups maintained their previous apolitical stance. The community had split into two parts: Agudat Israel, which cooperated with the state, and the Edah HaChareidis, which fiercely opposed it. Both groups still exist today, with the same attitudes. The Edah HaChareidis includes numerous Hasidic groups, such as Satmar, Dushinsky and Toldos Aharon, as well as several non-Hasidic groups of Lithuanian and Hungarian background.
A small minority of Jews, who claim to have been descended from communities who had lived peacefully with their Arab neighbors during the 18th and early 19th centuries, took a different stance. In 1935 they formed a new grouping called the Neturei Karta out of a coalition of several previous anti-Zionist Jewish groups in the Holy Land, and aligned themselves politically with the Arabs out of a dislike for Zionist policies.
More recently, the Sephardic Haredi political party Shas broke ranks with the aforementioned Ashkenazi Haredi organizations and joined the World Zionist Organization, becoming the first officially Zionist Haredi political party.
As part of the Status Quo Agreement worked out between prime minister David Ben Gurion and the religious parties, Haredi leader Rabbi Avraham Yeshayah Karelitz (known as the Chazon Ish) was promised that the government would exempt a group of religious scholars (at that time, 400) from compulsory military service so that they could pursue their studies.
Finally, the Agudat Israel party, supported by much of the Haredi population, was invited to participate in the governing coalition. It agreed, but did not appoint any ministers since that would have implied full acceptance of the legitimacy of non-religious actions taken by the government.
Haredim proved to be able politicians, gradually increasing their leverage and influence. In addition, the Haredi population grew substantially, giving them a larger power base. From a small group of just four members in the 1977 Knesset, they gradually increased the number of seats they hold to 22 (out of 120) in 1999. In effect, they controlled the balance of power between the country's two major parties.
(w/ ballot letters) party proclaiming "social revolution"]]
In the early 1980s the Shas party of Sephardic Haredim was set up. Shas appealed to Sephardim who felt marginalized by the dominant Ashkenazi Zionist establishment. In 1999, Shas gained 17 Knesset seats (other Haredim won 5 seats). Taking the attitude that restoring Sephardic pride and restoring Sephardic religious observance are one and the same, Shas has created devoted cadres of newly religious and semi-religious men and women with the zeal of neophytes and an animosity toward the country's secular European political establishment. Furthermore, the movement has shown unwavering and determined obedience in its supporters to the teachings of it spiritual leader, Rabbi Ovadiah Yosef.
A chief antagonist of the Haredim (from the Haredi point of view) is the Israeli Supreme Court, which does not base its rulings on halachic beliefs or policy. A notable case of this trend is the "Who Is a Jew?" case, in which the Supreme Court ruled that the Ministry of the Interior (then controlled by Shas) must recognize Reform and Conservative converts to Judaism. In many instances, the Haredim have responded to these and other threats angrily, verbally defending against their opponents. At the same time, they recognize the animosity many secular Israelis feel toward them and have embarked on various public relations campaigns and other media projects to improve their image among the general public. In practice, the Israeli Haredim remain firmly entrenched in seats of political power, with both blocs doing everything they can to gain their support.
Following the 2003 elections, the Haredi parties lost their place in the government to the secular anti-religious Shinui party. In 2005 Shinui left the government and Ariel Sharon brought the Haredi United Torah Judaism party into his ruling coalition. Shinui advocates stopping extra funding to mostly Haredi schools and resistance to Tal Law which gives legal status to their exemption from military service. Nevertheless, in recent years as many as 1000 Haredi Jews have chosen to volunteer to serve in the IDF, in a Haredi Jewish unit, the Netzah Yehuda Battalion, also known as Nahal Haredi. (The vast majority of Haredi men, however, continue to receive deferments from military service.)
The Haredim are relatively poor, compared to other Israelis, but represent an important market sector. Consequently, the Israeli Haredim "probably spend more time in formal study than any other class of humans ever has in the history of the planet." "More than 50 percent live below the poverty line and get state allowances, compared with 15 percent of the rest of the population..."
, Israel.]]
In recent years, there has been a process of reconciliation and a merging of Haredi Jews with Israeli society, for example in relation to employment. While not compromising on religious issues and their strict code of life, Haredi Jews have become more open to the secular Israeli culture. Haredi Jews, such as satirist Kobi Arieli, publicist Sehara Blau and politician Israel Eichler write regularly to leading Israeli newspapers. Another important factor in the reconciliation process has been the activity of ZAKA—a voluntary rescue organization run by Haredim, which provides emergency first response medical attention at suicide bombing scenes and rescues human remains found there to provide proper burial. Another important Haredi institution of charity is Yad Sara, established by Uri Lupolianski (mayor of Jerusalem 2003 - 2009) in 1977. Yad Sara, the only Israeli institution of its kind, provides patients and the handicapped with medical equipment (such as wheelchairs) on loan at no charge, and it is open to all Israelis. Religious Zionists, mainly from the National Religious Party and publicly involved Haredi Jews are trying to bridge the gaps between secular Jews and Haredi Jews.
Between Haredi Judaism and National Religious or Religious Zionist Judaism, there is also a category of Orthodox Jews known as 'Hardalim', who combine Religious Zionism with a stricter adherence to Halacha.
United States: A Jewish subculture and debate with more liberal movements
The
United States is home to the second largest Haredi population. In 2000, there were 360,000 Haredi Jews in USA (7.2%). The figure for 2006 is estimated at 468,000 (9.4%).
Organizations
Haredi Jewish groups
Agudath Israel, worldwide and local (such as Agudath Israel of America)
Shas: Mizrahi Sefardi Haredi party in Israel
United Torah Judaism: Ashkenazi Haredi political grouping in Israel
Haredi Jewish Sects
Hasidic Jewish groups such as: Belz, Bobov, Boston, Boyan, Breslov, Chabad Lubavitch, Ger, Karlin, Munkacz, Pittsburg, Puppa, Satmar, and Vizhnitz.
Toldos Yeshurun: Organization of Haredi Russian Jews.
Edah HaChareidis: rabbinical council of anti-Zionist Haredi groups in and around Jerusalem, including Satmar, Dushinsky, Toldos Aharon, Toldos Avrohom Yitzchok, Neturei Karta Mishkenos Horoim, Spinka, Brisk and a section of other Litvish Haredim.
Lithuanian Jews
Rabbinical leaders
The Baal Shem Tov (18th century founder of Hasidism)
The Vilna Gaon (of Lithuania)
Rabbi Chaim of Volozhin (19th century founder of the Lithuanian yeshivoth)
Rabbi Moses Sofer (18th-19th century leader of Eastern European ultra-Orthodox)
Rabbi Yisrael Meir HaCohen Kagan, the Chafetz Chaim
Rabbi Avrohom Mordechai Alter, Third Gerrer Rebbe, driving force behind Agudas Yisroel in Poland
Rabbi Moshe Feinstein, one of the highest halachic authorities for much of the twentieth century
Rabbi Avraham Yeshayahu Karelitz (leader of Haredim in Israel)
Rabbi Elazar Shach (leader of the Lithuanian community of Haredim in Israel)
Rabbi Aharon Kotler (founder of the Lakewood yeshivas in America)
Rabbi Ovadya Yosef (leader of Israeli Sephardi Haredim)
Rabbi Yosef Shalom Elyashiv (present-day leader of Israel's non-Hasidic Ashkenazi Haredim)
Rabbinical organizations and dynasties
Rabbis of the Edah HaChareidis rabbinical council of Jerusalem
Rebbes of the Satmar Hasidim (originally Hungary, now New York)
Rebbes of the Gerrer Hasidim (originally Poland, now Israel)
Rebbes of Chabad-Lubavitch
See also
Bnei Brak
Chabad Lubavitch
Torah study commandment
Torato Omanuto - The special arrangement allowing postponements or exemptions from Israel Defence Forces (IDF) compulsory service for Yeshiva students.
Hesder - combining the Torah study practice and partial Military service, mostly for the Religious Zionism ("National Religious") sector.
Sherut Leumi
Tal committee (the "Tal law")
Religion in Israel
Status quo (Israel)
Agudath Israel of America
Fastest-growing religion
Degel HaTorah
Divine Providence in Contemporary Jewish thought
Hardal
Hasidic Judaism
Hasidim and Mitnagdim
Mashgiach Ruchani
Orthodox Judaism
Posek
Rebbe
Relationships between Jewish religious movements
Rosh yeshiva
United Torah Judaism
World Agudath Israel
ZAKA
Notes
External links
Haredi and technology
Hasidic and Haredi Jewish population growth
Map of the main Haredi Communities in Jerusalem
Category:Orthodox Judaism
![El'ad, also spelled Elad (Hebrew: אלעד), is a city in the Center District of Israel. Located about 25 kilometres (16 mi) east of Tel Aviv on Route 444 between Rosh HaAyin and Shoham, it also lies just west of the Green Line. According to the Israel Central Bureau of Statistics (CBS) in 2007 the town had a total population of 31,300.[1] Its current population is estimated at over 32,000. The building of El'ad started in the late 90's, but due to the high demand and massive construction, it had a](http://web.archive.org./web/20110830193942im_/http://cdn5.wn.com/pd/ab/55/51414ec627cccc630d708fa9cc97_grande.jpg "El'ad, also spelled Elad (Hebrew: אלעד), is a city in the Center District of Israel. Located about 25 kilometres (16 mi) east of Tel Aviv on Route 444 between Rosh HaAyin and Shoham, it also lies just west of the Green Line. According to the Israel Central Bureau of Statistics (CBS) in 2007 the town had a total population of 31,300.[1] Its current population is estimated at over 32,000. The building of El'ad started in the late 90's, but due to the high demand and massive construction, it had a")
![Karmiel (Hebrew: כַּרְמִיאֵל, lit. Vineyard of God) is a city in northern Israel. Established in 1964 as a development town, Karmiel is located in the Beit HaKerem Valley which divides upper and lower Galilee. The city is located south of the Acre-Safed road, 32 kilometres (20 mi) from Safed and 20 kilometres (12 mi) from Acre. Karmiel has a population of 44,400,[1] although its municipality claims to have reached 50,000.[2]](http://web.archive.org./web/20110830193942im_/http://cdn4.wn.com/pd/74/1c/003596aa29f367010e92758da9d4_grande.jpg "Karmiel (Hebrew: כַּרְמִיאֵל, lit. Vineyard of God) is a city in northern Israel. Established in 1964 as a development town, Karmiel is located in the Beit HaKerem Valley which divides upper and lower Galilee. The city is located south of the Acre-Safed road, 32 kilometres (20 mi) from Safed and 20 kilometres (12 mi) from Acre. Karmiel has a population of 44,400,[1] although its municipality claims to have reached 50,000.[2]")
![El'ad, also spelled Elad (Hebrew: אלעד), is a city in the Center District of Israel. Located about 25 kilometres (16 mi) east of Tel Aviv on Route 444 between Rosh HaAyin and Shoham, it also lies just west of the Green Line. According to the Israel Central Bureau of Statistics (CBS) in 2007 the town had a total population of 31,300.[1] Its current population is estimated at over 32,000. The building of El'ad started in the late 90's, but due to the high demand and massive construction, it had a](http://web.archive.org./web/20110830193942im_/http://cdn4.wn.com/pd/ab/55/51414ec627cccc630d708fa9cc97_thumb.jpg "El'ad, also spelled Elad (Hebrew: אלעד), is a city in the Center District of Israel. Located about 25 kilometres (16 mi) east of Tel Aviv on Route 444 between Rosh HaAyin and Shoham, it also lies just west of the Green Line. According to the Israel Central Bureau of Statistics (CBS) in 2007 the town had a total population of 31,300.[1] Its current population is estimated at over 32,000. The building of El'ad started in the late 90's, but due to the high demand and massive construction, it had a")
![Karmiel (Hebrew: כַּרְמִיאֵל, lit. Vineyard of God) is a city in northern Israel. Established in 1964 as a development town, Karmiel is located in the Beit HaKerem Valley which divides upper and lower Galilee. The city is located south of the Acre-Safed road, 32 kilometres (20 mi) from Safed and 20 kilometres (12 mi) from Acre. Karmiel has a population of 44,400,[1] although its municipality claims to have reached 50,000.[2]](http://web.archive.org./web/20110830193942im_/http://cdn3.wn.com/pd/74/1c/003596aa29f367010e92758da9d4_thumb.jpg "Karmiel (Hebrew: כַּרְמִיאֵל, lit. Vineyard of God) is a city in northern Israel. Established in 1964 as a development town, Karmiel is located in the Beit HaKerem Valley which divides upper and lower Galilee. The city is located south of the Acre-Safed road, 32 kilometres (20 mi) from Safed and 20 kilometres (12 mi) from Acre. Karmiel has a population of 44,400,[1] although its municipality claims to have reached 50,000.[2]")
