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Objective This study investigates the association between Jewish religious observance and several indicators of mental health and psychological well-being among Jewish Israeli adults. Method Data are from adult (18+) Jewish respondents in the Israeli sample (N = 2958) of the first wave of the Global Flourishing Study (GFS), a 22-nation population survey which will eventually consist of five annual waves of panel data. The GFS Israeli data were collected via a randomized, stratified, probability-based sampling design, and contained dozens of indicators of sociodemographic, socioeconomic, political, religious, health-related, and other constructs. Results Measures of Jewish religious observance, including religious service attendance, prayer, scripture reading, belief in God, and importance of Judaism, are statistically significant predictors of several single-item indicators of mental health (overall mental health, depression, anxiety) and psychological well-being (suffering, happiness, life satisfaction). Greater religious observance is associated with a higher self-rating of overall mental health, less depression and anxiety, less suffering, and greater happiness and life satisfaction. Nearly all results withstood adjusting for effects of several sociodemographic covariates. Conclusion These results offer confirmation of prior studies using smaller samples or non-population-based designs and with fewer mental health and religious indicators. They suggest that evidence for a salutary association between religious observance and mental health or psychological well-being among Israeli Jewish adults is consistent with findings in this literature for adherents to other faith traditions throughout the world.
Objective This study investigates the association between Jewish religious observance and several indicators of mental health and psychological well-being among Jewish Israeli adults. Method Data are from adult (18+) Jewish respondents in the Israeli sample (N = 2958) of the first wave of the Global Flourishing Study (GFS), a 22-nation population survey which will eventually consist of five annual waves of panel data. The GFS Israeli data were collected via a randomized, stratified, probability-based sampling design, and contained dozens of indicators of sociodemographic, socioeconomic, political, religious, health-related, and other constructs. Results Measures of Jewish religious observance, including religious service attendance, prayer, scripture reading, belief in God, and importance of Judaism, are statistically significant predictors of several single-item indicators of mental health (overall mental health, depression, anxiety) and psychological well-being (suffering, happiness, life satisfaction). Greater religious observance is associated with a higher self-rating of overall mental health, less depression and anxiety, less suffering, and greater happiness and life satisfaction. Nearly all results withstood adjusting for effects of several sociodemographic covariates. Conclusion These results offer confirmation of prior studies using smaller samples or non-population-based designs and with fewer mental health and religious indicators. They suggest that evidence for a salutary association between religious observance and mental health or psychological well-being among Israeli Jewish adults is consistent with findings in this literature for adherents to other faith traditions throughout the world.
Background and Objectives: Religious fasting in patients after Metabolic and Bariatric Surgery (MBS) remains a topic with limited clarity. This study aims to present the results of a survey on religious fasting in patients after MBS in Israel. The questionnaire was sent to members of the Israeli Society for Metabolic and Bariatric Surgery (ISMBS). Materials and Methods: An online questionnaire survey was designed and distributed to members of the ISMBS. The survey consisted of 23 questions addressing religious fasting in patients after MBS and was divided into three sections: (1) MBS surgeon clinical experience, (2) clinical considerations regarding religious fasting in MBS patients, and (3) fasting-related complications in MBS patients. Responses were recorded and presented as numbers (percentages), with results analyzed descriptively and/or graphically. Results: The ISMBS has 63 active members, and 37 members (59%) responded to the survey. Most respondents have more than 10 years of MBS experience and perform more than 100 MBS procedures annually (67.5% and 54%, respectively). In general, 81.1% of respondents permit religious fasting in patients after MBS, and 73% think that fasting could be safe at least 12 months after MBS. Most (62.2%) agree that a clinical evaluation should be undertaken prior to permitting religious fasting; 40% of respondents note that there is increased patient admission to emergency rooms during religious fasting, mostly due to dehydration. When asked about fasting risks, most noted hypoglycemia (40.5%) and the evolution of marginal ulcers (16.2%). Conclusions: In conclusion, these national survey results emphasize the variations in MBS surgeons’ opinions regarding religious fasting after MBS. Despite these differences, there were still many similarities in responses such as timing and fasting permission, and this study could aid clinicians in the future when consulted on religious fasting by MBS patients.
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