A new survey conducted as part of the Tzohar Index for Judaism and Tradition by Mashav, a channel operated by the Tzohar Rabbinical Organization, presents a complex picture of religious presence in the public realm: Israelis are not opposed to Judaism itself, but are primarily wary of coercion and political involvement.
The survey found that 51% of respondents have noticed an increase in the presence of religious elements in their neighborhoods over the past five years (67% among secular Israelis, compared with just 27% among religious Israelis), while only 4% reported a decline. In addition, 51% of respondents encounter a tefillin stand at least once a month, with 28% encountering one weekly.
Contrary to the common perception that younger people hold more progressive views while older people are more conservative, the survey reveals a surprising age divide. Respondents aged 18-24 are the most supportive age group when it comes to visible expressions of Judaism in the street: 75% responded positively, including 59% who responded very positively, compared with just 10% who responded negatively. By contrast, among those aged 65 and older, nearly half (46%) expressed a negative view of religious expressions in the public sphere, while only 28% responded positively.
Survey data show broad agreement around the principle of “conditional legitimacy": 69% of the general public and 57% of secular Israelis believe visible Jewish symbols in the public sphere are legitimate, as long as they do not involve coercion or disrupt public order. In addition, 63% of respondents said such expressions are natural in a Jewish state.
However, there is a significant gap between different sectors. While 82% of religious Israelis and 95% of haredim believe these symbols strengthen a shared identity, only 19% of secular Israelis agree. Public attitudes also vary depending on the type of activity: lighting a Hanukkah menorah is considered appropriate by 73% of respondents (55% to a great extent), while regular public prayer received the support of only 38%.
The study identified the main factors that increase public opposition to religious activity in the public sphere. Seventy-one percent said political activity surrounding religious issues increases their opposition (86% on the left and in the center, compared with 63% on the right). Sixty-seven percent oppose activities accompanied by loud music. Fifty-four percent said gender separation in the street makes them uncomfortable or opposed (56% among women). Fifty-one percent objected to unsolicited, aggressive approaches in the street. Fifty percent oppose funding such activities with taxpayer money (81% on the left and 76% in the center).
An analysis of participants’ open-ended responses found that negative experiences centered primarily on approaching minors without parental permission near schools and playgrounds, comments directed at women about their clothing, and haredi protests against IDF enlistment accompanied by chants of “We will die rather than enlist."
By contrast, positive experiences were associated with community holiday events, such as Hanukkah candle-lightings and public shofar blowing, as well as moving national events, including the dedication of a Torah scroll in memory of those murdered on October 7.
When it comes to management and funding, the public prefers civic and community-based initiatives. Sixty-four percent support funding through nonprofit organizations and private groups that rely on donations, while 61% favor local initiatives organized by residents. By contrast, only 30% support government funding (just 9% among secular Israelis).
In addition, 50% of the general public (and 81% of secular Israelis) strongly oppose enshrining legal protections for religious activity in the public sphere, such as prohibiting interference with tefillin stands, prohibiting disruption of gender-separated prayers, or requiring mezuzahs to be affixed. Meanwhile, 33% of respondents believe no legal regulation is needed at all.