Didn't Grow Up in a Haredi Home? You Can't Study at a Haredi College

Shira grew up in a traditionally religious home and, as a result, studied in educational institutions affiliated with this stream. Despite this, at 17, she began to seek her own path, approaching Judaism and strengthening spiritually. At 19, she entered a Haredi seminary for Jewish studies for the first time, and today, seven years later, she is a full-fledged Haredi individual, observing commandments to the letter, like any other Haredi Jew, with one small difference: she was not born into this way of life, but chose it later in her life.

Recently, Shira completed her first degree with honors at one of the Haredi colleges in the country. She knew from the start that she would only study at such an institution where there is gender-segregated learning, a suitable atmosphere, and the coursework is overseen by a Torah-educated staff.

That's how she came to one of the Haredi colleges and quickly enrolled for studies there. However, a year later, when Shira was already in the midst of her studies, friends approached her, wanting to be admitted to the same academic institution. Unlike her, they were informed that the door was closed for them. Upon investigation, she was told it was due to a new rule by the Council for Higher Education. "They told me that because they studied at a national-religious high school, the Council for Higher Education decided to prevent their admission to Haredi colleges," Shira explains.

How did they take it?

"It was absurd. Some gave up quickly, but even those who refused to accept this answer and give up their dream of obtaining an academic degree — at some point realized they were bound and had little choice. I myself tried talking to the college director, and she expressed regret, but explained that her hands were tied, and despite the college's good intentions, even though they now lead completely Haredi lifestyles, the college cannot admit them because they did not study at a Haredi seminary during high school."

But not only Shira's friends were affected by the new law; Shira herself was too. Recently, wanting to further her professional knowledge, Shira decided to pursue a master's degree at another Haredi college. To her surprise, right at the beginning of the admission interview, when the registration officer reviewed her form and saw the high school she attended, which is not one of the Haredi frameworks, Shira's eligibility to continue for a master's degree was immediately denied. "It turns out that when I entered the Haredi college where I studied, the rule had not yet come into effect. But now it does not only apply to a first degree, but also to a second degree. Therefore, unfortunately, it seems I have no possibility to continue studying at any Haredi college in the country today. All doors were simply closed to me in one fell swoop, through no fault of my own."

The Belt Tightens: Eligibility Will Soon Be Even More Restricted

This regulation was set by the Council for Higher Education (CHE), which oversees, among others, the Haredi colleges, around two years ago, in July 2012, in conjunction with its committee, known as the Planning and Budgeting Committee (PBC). The regulation states that only boys who studied in Haredi yeshivas or girls who studied at Haredi high schools (seminaries) are eligible to enter the gates of Haredi academic institutions. However, the good news was that it was decided to implement the regulation gradually, allowing initial, minimal acceptance of those who deviate from these conditions. But the bad news is that from year to year, acceptance is dramatically shrinking, to the extent that by 2023, no student who does not meet the threshold requirement to be Haredi will be admitted.

As evidence, in a PBC protocol from a meeting held in August 2013 (Elul 5773), regarding this issue, it was stated: "Following the PBC’s decision regarding platforms' obligation to admit students according to definitions set by the CHE and PBC, a gradual process was established to meet this goal.In July 2012, the PBC decided that the Haredi platforms (Haredi College of Jerusalem and Machar) could in 5773 registerfor the first year no more than 20% of students who do not fully meet the Haredi definition... In 5774, it was possible to enroll no more than 15% of students who do not meet the Haredi definition into Haredi platforms... In 5775, it was possible to enroll no more than 10% of students who do not meet the Haredi definition into Haredi platforms... In 5776, it was possible to enroll no more than 5% of students who do not meet the Haredi definition... From 5777 onwards, no new students who do not meet the approved definition will be enrolled".

In other words, as of today, there is limited acceptance of a small percentage of girls not defined as "Haredi" and boys not defined as "Haredi". Hence, the law primarily affects the religious national public seeking education in institutions with separation, and those who did not study in a Haredi school during high school, but have moved towards Judaism subsequently and have chosen to adopt a Haredi way of life.

Discrimination, but Anchored in Law

At some point later on, the topic reached discussions in the Supreme Court, where it was discussed twice. In 2013, a petition was filed with the Supreme Court by a group of observant girls seeking to study in Haredi colleges but not admitted. The lawsuit sought to change the CHE's definition of "who is Haredi". In response, the Supreme Court decided not to instruct a change in CHE's policy decision on the matter.

In the ruling of the appeal, delivered in November 2013, it was stated: "This petition revolves around the question of 'who is Haredi'... For this matter, Haredim are defined, regarding boys - as graduates of yeshivas (unique cultural educational institutions as defined in the Unique Cultural Educational Institutions Law, 2008), and for girls, as graduates of schools with Haredi religious standards and worldview under 'other' (as reported) supervision by the Ministry of Education, that is, not under national religious education supervision. The PBC restricted admission to programs for Haredim according to these definitions only...

It was also written that: "We are concerned that we cannot grant the petition. Beyond the short timeline, on the merits, we cannot at this time identify unreasonableness, let alone extreme unreasonableness, in the PBC’s position, which launched this process. Certainly, every 'border line' leaves those beyond it in frustration, but there is no escape from setting some boundary, and this is reflected in various fields; so too in this matter, 'who is Haredi'. This does not mean that the chapter has ended, and indeed, the PBC states that these matters will be reviewed 'in motion'. In our view, there is room to review the definitions again in preparation for the 5775 academic year, based on lessons learned, including the arguments presented by the petitioners and the 'platform' respondents, and of course, these comments are made without setting anything in stone..".

Academia’s Response: Mostly Vague Answers

Dr. Reuven Gal, head of the Haredi Integration Project at the Samuel Neaman Institute for National Policy Research, who conducted research on the subject, believes that it is an injustice that needs attention. Dr. Gal, along with his research colleague, Ms. Ilia Zetkovetski, was chosen to write a report, which provides a critical assessment of the Machar Project (Haredi frameworks in academic institutions in Israel), for the CHE. In the recommendations booklet, recently published and forwarded to the relevant parties, it was mentioned: "Today, there are several definitions for the term 'Haredi', which are used by official institutions. Currently, it is evident that the definition chosen by the PBC makes it challenging to integrate Haredi students into academia. There is reason to relax this definition or choose a different one. It's important to note that a renewed examination of the definition was one of the conditions for the Supreme Court to dismiss the petition in this matter..."

The authors further recommended: "It is advisable to allow academic institution administrations the discretion to admit a certain percentage of students who do not necessarily meet the 'Haredi criteria' set by the PBC. This would achieve several goals: firstly, enabling course openings even when there aren't enough 'strictly kosher' candidates. Secondly, maintaining the Haredi character. And thirdly, encouraging institution heads to recruit as many students as possible..."

It's worth noting that even during our attempt to examine the issue, and repeated attempts by Shira as a student to contact various stakeholders responsible for the matter, the feeling was that we mostly received evasions and dismissals. In the office of the Deputy Minister of Education, MK Porush, we were orally told that the Deputy Minister is aware of the problem and is working extensively to change the said legislation, but for now, the matter has not yet been resolved. Similarly, in the office of MK Naftali Bennett, serving as Minister of Education as CHE Chairman, we were unable to receive a response, for which we waited for about a month until the publication of the article.

Shira, for her part, sent a detailed letter to Minister Bennett's office, describing the injustice caused to her and many like her. "I am completing my degree today with numerous recommendations from professors who taught me," she wrote, "with a strong sense of mission, immense desire, and thirst to continue acquiring education and assisting in the field I've specialized in, and with a high grade average - but none of this matters, today all doors are closed to me, through no fault of my own. What am I to blame that I was born into a non-Haredi household and studied at a national-religious high school? After all, today I have chosen my path in life, and I want just like everyone else, to continue studying for a master's degree, in a place that allows me based on my way of life." This letter, as noted, has not been answered so far.

Even after repeated requests directly to the CHE spokesperson, we waited a full month for a response, which did not come. However, in a response previously published by the CHE in the 'Women' magazine of the B’Sheva Newspaper, which also expressed regret over the phenomenon, it was stated: "Following the council's policy and government resolutions on the subject, several designated programs for Haredi candidates who studied in Haredi high school settings have been approved by the CHE, in order to allow their graduates to pursue higher education. The decision to establish academic frameworks for a first degree separate by gender and outside the main campus is primarily based on the Haredi community's lack of academic readiness. These gaps are caused by the legal exemption from core studies and are the central justification for establishing special academic frameworks specifically tailored to address these gaps, to make higher education accessible to this community".

In other words: Haredi colleges are intended only for Haredim and were created as affirmative action. Those who do not meet this definition are not eligible to pursue education in these institutions, despite being Torah-observant and not wanting to study at a non-segregated institution.

Meanwhile, hundreds and thousands of observant Jews sit at home, falling between the cracks, seeking to realize their basic right like any citizen in the State of Israel, to receive education. They wish to obtain it in an academic framework that respects their way of life and provides separation, a suitable atmosphere, and Torah oversight of the learned content. Their only "crime" is that through no fault of their own, they did not study in a Haredi educational framework and thus are not defined, according to the CHE decree, as "Haredim". So, for now, all doors are closed to them.

"It's simply absurd," concludes Shira. "I find that the CHE simply ignores a very wide segment of the population, of people who want to pursue an academic education - and simply can't. My entire professional future is currently halted because of this, and I am facing a locked door, and in my feeling, also facing insensitivity creating an injustice that affects me and others like me. It's an injustice I can't describe its severity and implications, which also affect employment opportunities closed to me, the salary level I can receive, and even the basic possibility of acquiring additional professional knowledge, to assist more professionally and sensitively in the profession I studied. They deny me and many others a basic right, using the most lame and unfair excuses imaginable." And who cares? It seems for now, no one really does.