In brief
As Israeli law evolves to include the ultra-Orthodox community in mandatory military service, individuals experience varied personal responses, revealing deep societal shifts and long-standing tensions within the nation.
Israel has made a pivotal decision to draft ultra-Orthodox Jews, a group historically exempt from military service. As the nation grapples with the aftermath of the recent conflict with Hamas, public pressure has led to significant changes in longstanding policies. Among those affected is Yechiel Wais, who sees the military as an opportunity for integration into broader Israeli society. In contrast, Chaim Krausz rejects the draft, fearing it may conflict with his religious values. Itamar Greenberg has opted for imprisonment over service, indicating the profound internal conflict facing many in the community.The ultra-Orthodox, known as Haredim, have played a unique role in Israel since the country’s formation in 1948. The original agreement allowed them to avoid military service in exchange for supporting the predominantly secular state. However, as tensions escalated over the years, particularly following the recent war in Gaza that demanded contributions from all societal sectors, the status quo was challenged. Instead of remaining isolated, Haredim now find themselves caught in a system inexorably changing.The demographic landscape in Israel has also shifted significantly; the Haredim, comprising roughly 14% of the population, have seen exponential growth from just 5% in the early years of Israel. With predictions indicating they could account for nearly half of Israel's youth in the coming decades, their societal role is under scrutiny. Observers note the frustration among many Israelis regarding the perceived privilege of the ultra-Orthodox, who receive government support while others serve in the military. In a landmark ruling last summer, the Israeli Supreme Court declared that ultra-Orthodox men could no longer evade military duty. Since then, the military has dispatched draft orders to nearly 10,000 men from the Haredi community, yet only a small fraction — just 338 — have responded affirmatively. This reluctance encapsulates the broader struggle within the country as it seeks to incorporate its most rapidly growing community into the national fabric, while also addressing profound societal divisions that threaten the unity of Israel itself.
