Scolar

a Abstract
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Bilu & Spigel et al., 2013
Witztum, 1993

Heilman & Friedman, 1991

Freunda & Band-

Wintersteinb, 2013; Hakak, 2011

Freunda & Band-Wintersteinb, 2013; Goodman & Witztum,

2002; Heilman, 1992
Bilu & Witztum,
1993

Cohen &
McCutcheon, Hill, 2007
Durkheim, 1912/1995 1987

Shaw, 1995
Etic

Spigel et al., 2013

Spigel
et al., 2013
Goodman & Witztum, 2002

Cohen & Hill, 2007

Spigel et al., 2013

 Wolf, 1957

Gunderson & Ellingson & Green, 2002

McCary, 1979
Woo et al., 2012
Tolman, Hoffman,

Zalcberg & Zalcberg, 2012

Zalcberg, 2009
Epstein & Crisp, 2018;
Ribner, 2010 Hamo & Idisis, 2017
Rosenbaum et al., 2013

Neria-Ben Shahar, 2017

 Zalcberg, 2009

Ribner,
2003

King, 2002
Campbell, 2004, 2007
-Or, 1993
Johnson-Weiner, 2001; Longman, 2002
Goldberg & Yassour-Borochowitz, 2009

Goldberg & Yassour-Borochowitz, 2009

Boyarin, 1997
Shalev et al., 2016

-Or, 1993; Milevsky et al., 2011 Neriya-Ben Neria-

Shilhav, 1998 Ben Shahar, 2017

Triger, 2013
Taragin Zeller & Kasstan, 2020

Longman, 2002
 Yadgar, 2006
Longman, 2002

Triger, 2013 Zalcberg, 2009

Hartman & Shalev et al., 2016 Koren, 2005
Marmon, 2004
Yadgar, 2006

Yadgar, 2006

Johnson-Weiner, 2001

Douglas 1969

Barth & Ben-Ari, 2014

Neriya-Ben Shahar
2017
-Or, 1993

Longman, 2002; Zalcberg, 2009

 Blos, 1967

Klein, 1961

Tortora & Derrickson, 2018

Tortora & Derrickson, 2018

 .

Laufer
Chodorow, 1978
 Gilligan, 1982

Magoski, 2015

Lovell, 2000; McNay, 1999

Sanchez et al., 2005

Masters
& Johnson, 1966

APA 1994 DSM IV

Tolman, 2002

Elise, 2000 Moore, 1977

Masters &
Johnson, 1966
Elise, 2000

Taragin- ll & Kasstan, 2020

Goshen-Gottstein, 1984
Kahane & Court, 2013

Tolman, 2002

Gilligan, 1990

Gilligan, 1990
 Fine & McClelland, 2006
Kahane & Court, 2013

-Or, 1993

Hartman & Samet, 2007

Kahane & Court, 2013

Bordo, 1993
Nichter, 1995
Ribner, 2010
Ribner & Rosenbaum, 2005
Ribner, 2003

Shalev et al., 2013

Keshet-Orr, 2003; Labinsky et al., 2009

Shalev et al., 2016
Avishai, 2008
 Yadgar, 2006

Labinsky et al., 2009

Woo et al., 2012

Cohen et al., 2002;

De Irala et al., 2011; Stankovi et al., 2019
De Irala et al., 2011

Boislard et al., 2016

Cerioli, 2018
Smith &
Reissing et al., 2012 Shaffer, 2013

Carpenter, 2005; Meier, 2007

Moore & Davidson,
1997
Smith & Shaffer, 2013

Sprecher et al., 1995

Reissing et al., 2012
Higgins et
Smith & Shaffer, 2013 al., 2010

Carpenter, 2005

Boislard et al., 2016

 Shalev et al., 2013
Hoffman, 2019; Houts, 2005

Hoffman, 2019

Houts, 2005

Walsh et al., 2011

Reissing et al., 2012

Woo & Brotto, 2008

Hickey,
2013
Hoffman, 2019

Hickey, 2013

Cerioli, 2018
Carpenter, 2005

Walker et al., 2007

 Ribner, 2010

Sigel, 2018

Bowlby, 1979
Bowlby, 1969/1982

Mind
 Fonagy & Luyten, 2009 Mind
Caregiver

Nancy Eisenberg
et al., 1998

Fonagy
Bateman, 2008

Fonagy & Target, 2002

Fonagy & Bateman, 2008

Epistemic trust

Fonagy & Allison, 2014

Fonagy et al., 2015

Wilson & Sperber, 2012

Fonagy et al., 2015

Cheng et al., 2015
 Groenewald, 2004
Purposeful sampling
Sampling case typical

Convenience
sampling
 Patton

Semi-structured interviews

Ayres, 2008

Groenewald, 2004
 Huberman & Miles, 1994

Josselson, 2004

Lincoln & Guba, 1985

Lietz & Zayas, 2010

Lietz & Zayas, 2010

Kirk & Miller, 1986

Lincoln Auditability Lietz & Zayas, 2010

Guba, 1985
Denzin & Lincoln, 2005

Butler, 1995
2
3
4
5
77
More than yesterday, less than tomorrow

Me
Not me Me
 8

Newberger, 1980 Kohlberg, 1969

 .

Sigel, 2018
Lacan et

9
 al., 1977

Gilligan, 1982
Elise, 2000

Magoski, 2015
Chodorow, 1978; Gilligan, 1982

Taragin- er & Kasstan, 2020

10
Shapira-Berman, 2018
Lacan, 1966
Taragin- & Kasstan, 2020

Gilligan, 1990
 Bilu & Witztum, 1993
Freunda & Band-Wintersteinb, 2013; Goodman
Witztum, 2002; Heilman, 1992

Venta, 2020

11

Grossman et al., 2021

12
 Soley, 2019

Danovitch & Keil, 2004; WellMan & Gelman, 1998

Moran, 2001
Goldman,
2008; Robinson et al., 2017
Frankham, 2006
Robinson, 2012
Grossman & Richer, 2021
Ballard & Gross, 2009
Jerman & Constantine, 2010

Frankham, 2006
Surtees, 2005
Meltzer, 2005; Moran, 2001

Stein & Bohlke, 2007, p. 180

14
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Baldwin et al.,
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Fine & McClelland, 2006

Hoffman, 2019; Woo et al., 2012
Fine & McClelland, 2006
Hoffman, 2019
Woo et al., 2012
15

16
Carpenter, 2005; Meier, 2007 Reissing et al.
 Shaffer, 2013 Smith, 2007

Sigel, 2014
Abject
Avishai, 2008 Shalev et al., 2016
Yadgar, 2006
Latzer et al., 2019

17
18
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This study examines the development process of the sexual self-perception and the
sexuality of ultra-Orthodox (Haredi) women in Israel and follows the process of their
knowledge management-acquisition regarding sexuality in a cultural-social context in
which pre-marital sexuality is something that "has no name" (Friedman, 1963). In ultra-
Orthodox society, sexuality as a topic is silenced until the stage of preparation for
marriage, and women have little or no cognizance of their own sexuality nor do they
hold knowledge on sexuality. Any contact or experience with men is absent. With
marriage, formative transitions, structured deeply in the social order, take place in the
lives of women and in their cognizance of their own sexuality: full sexual relations,
separation from family, and formation of an intimate relationship with a man.

The study attempts to answer the following questions: How are the perceptions of
sexuality and the sexual 'self' of ultra-Orthodox women developed? What are the sexual
perceptions held by ultra-Orthodox women before and after marriage? How are the
sexual perceptions of ultra-Orthodox women influenced by culture and by the abrupt
change that takes place on the wedding night and following it?
The phenomenological study was conducted in a quantitative paradigm and is based
on a sample of 13 women reflecting "'typical cases' of ultra-Orthodox women" women
who were born and raised in ultra-Orthodox homes, studied in ultra-Orthodox
institutions and were married via a matchmaker to ultra-Orthodox spouses. These
criteria narrowed the sample population and allowed in-depth focus on the issues
characterizing the respondents, whose sexual knowledge was similarly influenced by
culture. In total, 13 double interviews with the women were collected and analyzed.
The first interview was semi-structured, and the second, conducted two weeks after the
first, created adequate room for the subjective experience of the respondent.
Furthermore attentiveness to the dynamic dimension of the respondents' experience
widened the perspective and improved research reliability. Thematic analysis was
performed on the findings.
Four central themes arose from the analysis. The first two followed the experiences
of the women through their childhood and adolescent development. The central
narrative that arose from them was a sense of loneliness and helplessness that they felt
when they went through sexual development without presence of an object relation.
The first theme deals with the absence of a sphere for mental processing of sexuality;
a
the second, with the absence of language for the sexual body and sexuality. The third
theme relates to identifying splitting mechanisms serving the women in coping with the
distress that flooded them primarily prior to and during their wedding. The fourth theme
uncovers factors that allowed women to integrate the different parts of their psyche
through their marriage.
The discussion section addresses three aspects of the crisis that the women
experienced with the existential need of an accompanying object relation in their sexual
development remaining unfulfilled, an outcome of the social order. This crisis was
expressed in three primary areas: the inter-personal domain the level of confidence
and security that they felt; the intra-psyche domain in the degree of their self-
coherence and in the degree of self-familiarity; the psyche-physical domain the way
they lived with their subjective embodiment. The psyche attempted to alienate itself
from the body and to "get rid of it" to get rid of personal desires and parts of the 'self',
and of the need for true intimacy, through its attempt to continue to be present in the
body, to develop a 'self' and to develop inter-personal relations.
This study is a first exploratory study in its domain. Following the discussion, the
study's contributions to theory and practice are presented, alongside its limitations.
Recommendations are also given for follow-up studies and implementation of its
conclusions in shaping social policy in ultra-Orthodox society.

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