Off the derech

Off the derech (Hebrew: דֶּרֶךְ, pronounced: /ˈdɛrɛx/, meaning: "path"; OTD) is a Yeshiva-English expression used to describe the state of a Jew who has left an Orthodox way of life or community, and whose new lifestyle is secular, non-Jewish, or of a non-Orthodox form of Judaism. In its broadest sense it can also include those changing to a milder form of Orthodoxy.^[2] Despite the term's pejorative and controversially dichotomic and definitive nature, it has become popular in use among Orthodox people, is found in mainstream literature,^[3] and has also been reclaimed by some OTD individuals.^[4]

Leaving Orthodox Judaism, especially the Haredi community, is largely reported to be a difficult experience emotionally, socially, and financially, often involving multiple risks and losses. The combined findings of a significant body of studies which have examined a wide and varied array of reasons given for leaving suggest that exiting is a complex, multifaceted phenomenon, its motivations of which can be defined in several ways: disaffiliation as immigration (aversion from and/or attraction to the differing living conditions of origin or destination, respectively), as apostasy (faith related), as liberation from a coercive group, and as standing for one’s identity. A common denominator between the narratives is an intensity in the individuals' desire to leave, underscored by their readiness to pay the high price involved.^[5]

Aggregations of ex-Orthodox individuals may comprise a social movement, though there is no organized effort to convince people to leave, making it more a social phenomenon than a movement. Reports show the rates of attrition from Orthodox Judaism in the US and the UK to be at 33%-52%, and US data appears to show a decline when comparing those born between c. 1990-2002 with those born before 1990.^[6] Similar trends in leaving religion exist in Islam, the LDS movement, Hinduism, Pentecostal Christianity, Roman Catholicism, and evangelical Christianity.^[7]

The OTD phenomenon is of interest to Orthodox Jews, non-Orthodox Jews, members of the general public, and exiters themselves. This interest has generated many narratives expressed in the form of memoirs,^[8] podcasts,^[3] studies,^[9] documentaries,^[10] film^[11] & TV,^[12] and opinion pieces.^[13] While initial memoirs and documentaries of exiters focused on those leaving Hasidic communities,^[8][14] experiences of individuals from other Orthodox communities (Modern Orthodox, yeshivish, Haredi, etc.) differ in several significant ways. Though they do exist,^[15][16] fewer representations of non-Hasidic Orthodox exiters make it to page or screen, explained by some scholars and journalists as pandering to the non-Jewish gaze which responds more to the shock of visibly-different people shedding religious attire.^[17]