The realization that Masortiyut is attractive as a Jewish approach but less so as a tribe or as a sociological affiliation group leads to a clear conclusion: fewer and fewer Israelis are willing to identify as Masortim, but more and more are identifying with Masortiyut. That is, the Israeli public is embracing Masortiyut as a “surname” that creates a broad Jewish sector and, to a certain degree, also moderates the “first names” that distinguish between Israelis: secular and religious. There is a dual movement: religious and secular Israelis want to add Masortiyut to their self-definition, while Masortim want to abandon Masortiyut as a noun and turn it into an adjective.
The share of Masortim in Israel can thus be estimated at just 19%, based on the findings of Rosner and Fuchs. However, the share who identify to some degree or other with Masortiyut as an adjective expands to 45% when the designation encompasses the great many Israelis who belong to the secular and religious sectors (and perhaps even the Haredi sector, though at present the data on this are inadequate).
If Masortiyut cuts across sectors, the question of its uniqueness in the Israeli social landscape immediately arises. Does it have principles and outlooks that connect its members from most sectors? Or is it a matter of religious practice, devoid of vision on issues that are at the core of Israeliness? In the next section we will analyze data on Masorti viewpoints regarding a number of topics at the heart of Israeli society. Through this lens, we will see that the Masorti sphere is characterized by multiple identities but also by a clear vision regarding the State of Israel’s mission and the advancement of a shared society in Israel.