First, there’s no unified “Haredi community”: there are significant differences between Israeli and American Haredi communities, there are huge variations between and within those communities, for example, the Litvakes differ significantly from Hassidim and Sefardim. A large part of Haredi Jews live “without” affiliation with any community (I did it for decades), and, keep in mind, that there also are immense economical and cultural changes over time in those communities.

I would like to highlight some social and psychological considerations that have an influence on financial sustainability in general:

1. It is true that the workforce approaches 40% for men and 80% for women but most men and women work inside the community on relatively low-paying jobs, frequently with no savings or benefits. So the percentage of the workforce on its own is not an indicator of sustainability.
2. The Haredi community in Israel is highly subsidized in many ways: governmental child credit of around $140 per child monthly (times 8–10) is a substantial (and frequently the main) source of income, they are exempt from many municipal taxes, pay minimum health tax, and more.
3. In addition to the governmental support, the community is subsidized privately either by community patrons, by nationwide private Chessed organizations, or by local philanthropic groups. This support goes to the provision of religious institutions, such as shuls, yeshivot, kindergartens, schools, etc, as well as private care, such as interest-less loans, gift cards, discounted/free supplies of food and basic childcare, and more.
4. Another problem with Haredi economics is that it is hugely internal, religious people seek to engage in religious activities for money, such as scribes, Judaica, Kashrut supervisors, education. To ensure viability there should be greater integration and interaction with external secular society.

There are important religious psychological aspects to this poverty-provoking approach to life that are hard to deal with:

1. Unlike the Biblical approach where poverty was considered a curse, Rabbinic view “praises” and “endorses” poverty as it purifies the souls, causes a person to turn away from lust and physical cravings, and eventually “enlarges his/her part in the world to come”.
2. Following the verse: “For whom the LORD loves, He scolds, as a father the son whom he favors.” Proverbs 3:12, Haredis perceive economic suffering as a virtue and prove of God’s love.
3. Participation in the workforce necessarily causes exposure to numerous Halachic problems and challenges. Many adhere to the Biblical presentation of Jacob as “but Jacob was a mild man who stayed in camp”, and “stay in the camp” fearing possible transgressions and sins.
4. To boost Torah learning, Rabbis often presented the labor as “the easy way” and Torah study as “the real challenge”, based on the famous Talmudic saying: “They abandon eternal life, the study of Torah, and engage in temporal life….“ Shabbat 10a Leaving the Torah world and engaging in work seems a downgrade and a miss of a precious opportunity to enlarge the reward in the afterlife.
5. Another Talmudic saying prescripts seeking an easy and clean job: “Bar Kappara taught: A person should always teach his child a clean and simple craft. Which? Rav Ḥisda said: Cutting precious stones.” Berakhot 63a. So many dream of fulfilling the Talmudic recommendation and meanwhile wait for the golden goose.
6. Rabbis teach to rely on God as the supreme provider, that promises to fulfill all the needs of his devoted followers. Going out to work seems like doubting God’s ability to miraculously provide them with their needs and thinking that their wellbeing depends on their effort.
7. Haredi men grow up with Rabbis as role models and superstars. Their mothers’ dream for them is to be the next Chief Rabbi. And anything less is seen as a failure, especially leaving the full-time study and turning to work.

So even when presented with opportunities to go out to work, many can not overcome their psychological struggles.

The situation is rapidly changing however on all points and the differences between Haredi and secular groups are constantly diminishing.