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I say to them, in the morning after you go to pray, go out for a brisk walk Within the Jewish community at large, the Haredi have traditionally been regarded aseccentric, inward-looking - some would say religious extremists. In many ways they are a community frozen in aspic - a repository of life as it was lived in 19th century Eastern Europe, where tradition is held sacrosanct and modernity is largely scorned. It is a deeply conservative community that venerates religious learning above all else and in which Yiddish is the primary language. It is a community where a lack of secular education means that economic hardship is rife, and dependence on benefits is high.

A community where television, secular newspapers and visits to the cinema are forbidden, where the internet is frowned upon, and where outsiders are treated guardedly. The word Haredi is a fairly recent coinage, an umbrella term for strictly Orthodox Jewry. The Haredi see themselves as defenders of the faith - engaged in struggle which dates back to the rise of the Jewish Reform movement in early 19th century Germany, when liberal thinking started to challenge the traditional religious teachings and practices.

Along with that came the increasing assimilation of Jews within mainstream society and a rise in secularism in which religious learning was exchanged for the scholarship of the university. In the face of this drift from tradition, the Haredi regarded themselves as the last redoubt of orthodoxy, taking sustenance from their rigid observance of the halacha - the body of ethical and ritual injunctions governing Jewish life. Even their appearance symbolised a defiant resistance to any trace of modernity. The Holocaust brought the Haredi to the brink of extinction, but also created the conditions that enabled the spread of ultra-orthodoxy, the determination to remake the past - its language, its dress, its rituals and practices - in new soil, in Israel, America and Britain.

There are now estimated to be around 1. In Britain - home to the largest Haredi community in Europe - almost three out of every four Jewish births are in the Haredi community. If current trends continue, the strictly-Orthodox will constitute the majority of British Jews by The Haredi community first took root in Britain in Gateshead at the end of the 19th century, when a small group of Jews from Lithuania docked in Newcastle upon Tyne. Married male looking in greenhouse at what they regarded as the laxity of the local synagogue, they established their own on the other side of the river. With all of the great centres of Orthodox Jewish scholarship in Europe having been destroyed during the Holocaust, Gateshead became the largest such centre outside the United States and Israel.

It remains the principal centre of learning for the Haredi in Britain. In Stamford Hill, a small Haredi community that had lived in the area since the end of the 19th century was swollen dramatically by the influx of pre-war refugees and survivors of the Holocaust. The population has grown with arrivals from Israel and America. Now within a tight geographical area, little more than a square mile, there are no fewer than 74 synagogues, or shuls, 32 orthodox schools, kosher supermarkets, butchers, fishmongers and a multitude of other businesses. To the outsider, the Stamford Hill Haredi community may seem like one confusing, amorphous whole, but in fact it is made up of a number of different streams, mostly Hasidic.

Hasidism had its roots in Podolia - what is now Ukraine - in the early 18th century, a populist movement that emphasised an ecstatic form of worship, deeply rooted in mysticism, and that quickly spread throughout Eastern Europe. The Hasidim are themselves subdivided into numerous rabbinical dynasties - the Satmar the largest groupthe Gerer, the Belzer and the Bobover, all taking their name from the village or town in Poland, Hungary or Ukraine where they originated, and each distinguished by some slight variation of religious practice and of dress.

At the head of each dynasty is the grand rabbi, or Rebbe - nowadays all of whom are to be found living in Hasidic communities in New York or Israel. More than just a religious teacher, the Rebbe is held to be the fount of all wisdom and authority, on domestic, financial and marital matters - the repository of a stream of learning and wisdom that extends back through the rabbinical teachings and commentaries, to the Talmud and the Torah, and thus to Abraham, Moses and God Himself. Walking around Stamford Hill, it is the geometry of family relationships that you notice. There are groups of mothers uniformly dressed in the mandatory dark coats and long skirts, and wearing the wigs that are an obligation for married women, pushing prams, a handful of children in tow.

There are groups of men, but seldom men and women together. Modesty is paramount to the Haredi, and the mingling of the sexes is strictly regulated. Unmarried boys and girls will have little contact with the opposite sex outside their families. At concerts and wedding parties men and women will always be separated. A Haredi man will avoid making eye-contact with any woman other than his wife, and would never shake hands. Among the Gerer, the more traditional will observe the rule that even husbands and wives should not be seen walking on the street together, giving rise to the joke: The act of study is a supreme religious obligation, as much for the layman as the rabbi, and the talmid hakham - the student of the Talmud, the compendious volumes of rabbinical discussions pertaining to Jewish law and custom - is venerated above all others.

All Haredi children in Stamford Hill attend Jewish schools, all of them single-sex, and all but one of them private. An Ofsted report on faith schools schools in noted that most of these Haredi schools have few resources, and many are in converted houses. Fees are heavily subsidised by the community at large, but for families with five, six or more children to educate the burden can be crippling. For boys in particular, education revolves almost entirely around religious studies. The school week can sometimes be more than 40 hours, with the non-religious curriculum taking up only six or seven hours, mostly covering English, mathematics and general knowledge.

In the last round of Ofsted inspections inmore than a third of the strictly Orthodox schools under inspection were criticised for the quality of their secular education. By their mid-teens boys will have entered a yeshiva, where they will remain until their shidduch - an arranged marriage, which usually happens between the ages of 18 and A married man will then go on to a kollel, either full or part-time. In recent years, the enthusiasm for study has become more, not less, intense. Until the s full-time learning in the kollel was unusual - Gateshead was the only one in Britain.

But now it is estimated that more than 20 per cent of married men continue their studies in a kollel well into middle-age and beyond, supported by their family. It is not unusual for wives to take on the burden of providing for their families. This emphasis on religious learning exacts a high price in other ways. Haredim may be well educated in Jewish law, but many are poorly equipped for employment in the outside world. More than ten per cent of men obtain a rabbinical qualification, but very few have a professional one. Many take jobs in the community that allow time for study. A survey suggested that between a quarter and a third of all men work in property; 18 per cent work in retail; 17 per cent teach in local Haredi institutions.

The diamond business, centred in Hatton Garden, is a traditional mainstay. Such are the ties to the community that very few will chose to work outside it. I met him at his office at the school. He sat behind his desk, wearing a black beaver hat and top coat. His grey beard gathered in clouds around his face, and sharp, amused eyes blinked behind rimless glasses. Rabbi Pinter is a ubiquitous and much-respected figure in Stamford Hill, a man who seems to enjoy his position as the public face of the Haredi community. He runs three schools, and is an influential voice in any number of bodies and organisations. A discursive conversationalist, much given to jokes and ruminations, he has a reputation for worldliness - 'he has a Blackberry,' somebody told me.

The girls' senior department became a voluntary aided school inand at the same time moved into superb new, purpose-built accommodation. Tony Blair attended its official opening. The school has pupils, from 11 to 16, drawn from all sections of the Haredi community. When the school became voluntary aided, Rabbi Pinter told me, there had been some parental concern about having to follow certain aspects of the national curriculum. But parents can choose to opt out. Sex education is something we deal with on our own terms through the Jewish curriculum, based on very strong family values. The attitude to learning was what defined a Jew as Haredi, Rabbi Pinter said.

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There is a difference in aspiration. You could be an authority in halacha [Jewish law] - why would you want a PhD in physics? I would say second-rate. A doctor, a lawyer, an accountant, I would say second-rate. I can think straight, I can think horizontally, and I can think with my head as well. Talmud develops a person morally, ethically and intellectually. Midwifery is a particularly popular option - and in Stamford Hill there is no shortage of opportunities to practise it. But for women, the primary expectation Married male looking in greenhouse to marry, create a home and raise their children in the faith. A study of the Stamford Hill community, Between Torah Learning and Wage Earning, published by the Floersheimer Institute for Policy Studies in Jerusalem, estimated that more than half the households below retirement age were receiving a means tested benefit of some sort, 62 per cent of families in the study were receiving child benefits, and 70 per cent receiving housing benefits.

Agudas Israel Community Services is an independent body that gives advice to the Stamford Hill Haredi on welfare, employment and immigration issues. An affiliated housing association has more than residential units in Stamford Hill, neighbouring Haringey and Manchester. Housing, Michael Posen the director of the advisory service told me, was a major concern among many Haredi in Stamford Hill. Of the 3, families in the community, more than 2, live in private rented accommodation; housing is scarce and and there are high levels of over-crowding. He estimates that more than families in the community will be affected.

But a lot of what the government has proposed will affect larger families disproportionately to smaller families. But in terms of stigma Jobseeker's Allowance, yes there would be embarrassment. For that we can rely that we will be looked after by God. He shot me a look.

There was a complex web of organisations and voluntary groups giving support on everything from care of the elderly to providing bridal gowns for those unable to afford them. It was a place where people rich and poor lookijg cheek by jowl, where one is expected to help the other, and where people dug deep. Posen greenhous out of the window of his office. Next door was a block of Agudas Israel housing association flats, where virtually everybody, he said, lived on benefit support. The same survey threw up greenhoise enlightening statistic on the depth of religious observance: Lookig within the community is rare; there are no gangs, no knifings; violent crime is virtually non-existent, domestic abuse rare - although fear of being the victim of crime or of anti-Semitic abuse is Meeting friends online chat rooms. The Shomrim comprise some 20 volunteers, manned with two-way radios, who provide a sort of instant-response citizen force which Isaac Kornbluh told me could be on the scene of a bag-snatching or an assault within one or inn minutes, tailing the offender until the police arrived to make an arrest.

The community has its own ambulance service, Hapzolah, Mwrried trained paramedics, and two Marrjed newspapers. The Jewish Tribune, which is published from Stamford Hill, concentrates more on parochial issues. The tone is avowedly religious, everything refracted through the Torah way of life. There is no coverage of the arts, sport or books. Secular culture simply does not exist. The photographs are almost exclusively of distinguished rabbis, beaming out from behind capacious beards, behatted men gathering for some speech or celebration. It takes a moment for the outsider to put his finger on what is missing. There are no pictures of women. News coverage is necessarily selective.

One of the biggest stories of last year, Wikileaks, was not reported at all. The paper does not cover anything to do with the internet, Vicki Belovski told me, and it would have been unthinkable to report that Julian Asssange had been accused of sexual assault. Within the community there had been much discussion over the subject of kosher milk. Traditionally there was one supplier that had the stamp of approval from the Kedassia, the rabbinical authority that certifies products as kosher; now a second supplier is selling milk that is cheaper. Cut-throat commercial dealing, squabbling rabbis - it had all the elements of a page-one lead, but Hamodia had not touched the story.

When I discussed this with Rabbi Pinter he shrugged. We are also an industry made up predominantly of men in positions of leadership. And thus, we are not immune. Looking broadly at the industry, I also know that these are our uncomfortable truths: A too-long hug, a roaming hand when photos are being taken, an uninvited shoulder massage, a blatant groping. There are customers at tradeshow booths or in your sales yard, leering at women with thinly veiled come-ons, trying to cajole favors from your sales reps or office staff, or who linger just a little too long, tell a provocative joke, seem just a little too suggestive, stand just a little too close.

There are truck drivers who make inappropriate comments or wolf-whistle to the women on your staff when they deliver. Are they coming on to us, or can they just not be bothered to remember our names? There are open extramarital affairs going on — wink, wink: As a society, we need to stop apologizing for the creeps. We need to stop brushing bad behavior under the rug. We — the green industry — need to open our eyes to the fact that we are not immune. I write this today for her. It was our job to create a safe work environment for our team. Gentlemen of the Green Industry and yes, the vast majority of you truly are gentlemenI want to let you in on a secret: Which is great … but it would have been far better to have never felt like I needed it.

The commercial horticulture industry is still very much male-dominated. Statistically, we have more potential abusers among us, and fewer safer spaces. But I think we can be different.

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