The controversial law on mandatory military service that causes division in Israel

He military service in the Israel Defense Forces It was always a source of pride for the average citizen due to the clear awareness of its need to protect the country, fight for the security of the people and the territorial integrity of the State. The issue was regularized by law in 1949 after the first parliamentary elections, determining that military service is mandatory for men and women who are 18 years old or older.

Israel The concept of “the people's army” usually stands out, in the sense that everyone has the obligation to enlist and that in all units, both in routine times and on the battlefield, citizens of the most diverse origins and strata are mixed. while serving together.

But “everyone” is relative. There are exceptions that always aroused controversy, and that are now becoming more acute: the exemption of ultra-Orthodox youththose known as the “haredi” sector.

This week, however, Israel entered a new stage. Having expired the law that exempted them from serving, the government's legal advisor determined that, from now on, the rabbinical institutes in which young people of active age study to enlist will no longer be able to receive the support subsidy that they were given and that, formally, they are now breaking the law of compulsory military service.

Below, in these twelve keys we explain this issue that seriously divides Israel and why it causes so much controversy.

1) Why are ultra-Orthodox youth exempt from military service?

Everything arose very close to the establishment of the State of Israel in 1948. The then prime minister, David Ben-Gurionmade a pact with the spiritual rabbinical leadership of the ultraorthodox that 400 students of “yeshivot”, the higher institutes of Jewish religious studies, would be exempt from compulsory military service in order to be able to devote themselves to the study of the sacred scriptures. As long as they really dedicate themselves to it.

The background is that during the Holocaust, perpetrated by the Nazis against six million Jews, the “yeshivot” were destroyed.

Ben Gurion, Although he was a secular political leader, he was fully aware of the importance that Torah study had had throughout history. jewish history. And he also wanted to reach an understanding with the ultra-orthodox leadership.

2) What is the problem behind this?

The problem is that for decades there have not been 400 ultra-Orthodox students. At the beginning of the 70s there were 800. But the big change came in 1977, when for the first time the Labor party lost the national elections and the then leader of the party Herut Menachem Begin took over as prime minister. He needed the ultraorthodox parties in their coalition and they, aware of this, presented large-scale demands. Since then, the modest limitation of a few hundred exempts has disappeared.

Today, more than 63,000 young people in the “haredi” sector who are of recruiting age were exempt from the aforementioned arrangements dating back to previous years.

3) How does the rest of the country see this situation?

In an increasingly critical way. It has always been highlighted that the system of exemption for young people in the “haredi” sector is an affront to the principle of equality before the law. But, more than that, it constitutes an injustice because the burden of caring for the country is not shared equally. Those who do enlist have to dedicate a lot of time to the military and add days and weeks in the reserve in emergency situations. But, more than anything, this situation means that while some are risking their lives to serve the country, oth
ers are sitting around studying.

4) Has the current war with Hamas influenced the controversy?

A lot, since the urgency of changing the situation has been highlighted since the army needs more combatants. The security requirements both in the war against Hamas in Gaza as against Hezbollahon the northern border, have imposed a situation in which after four consecutive months in reserve service, numerous soldiers and officers returned to their homes for a few weeks and are now being enlisted again, or have already received notice of presentation, with orders of emergency.

5) What is the problem with changing the law and enrolling the ultra-Orthodox?

To a large extent, due to the position of the rabbis, who are the highest spiritual authority, but who also tell the politicians of their parties in Parliament how to act. While their critics maintain that what they want is to maintain their influence, they say they are convinced that by studying the Torah they contribute to protecting Israel. Since religious study has always been a pillar of Jewish existence throughout the centuries, they now claim that dedication in yeshivot constitutes part of national defense.

In another vein, they maintain that enlistment would ruin the “Haredi” world, since it would distance young people from their way of living strictly according to the religious precepts of Judaism. But the public, at least those who take to the streets to demonstrate, are also opposed. In some of the recent protests, phrases such as “we are not going to the army, we prefer to die” were heard.

An extreme expression that has occupied a lot of space in the “haredi” press has been to allege that the State wants to eliminate the study of the Torah. That is not true. There is no contradiction between the Torah and the contribution to the country through its defense. The fact is that decades ago everyone went to the smilitary service.

6) Do all ultra-Orthodox young people think like this?

No. In recent years there has been a gradual process of opening within the framework of which there are more and more members of the “haredi” sector who decide to enlist. This is also accompanied by a change in the way society views these young people. Before, there were recurring cases of extremists spitting on young people in uniform when they returned to their neighborhoods of residence. Today the phenomenon is much smaller. But the numbers are too small and the change is too slow. It is often said that in the public itself there is a greater willingness to change than in the leadership, but the fact is that a massive current in another direction is not yet seen. Probably, one of the greatest confirmations of the problematic nature of the issue is that among those supposedly exempt to study the sacred scriptures, no more than 30 or 40 percent of them are actually dedicated to study in the “yeshivot.”

7) Are there also harsh criticisms among the ultra-Orthodox themselves?

No. Few, both on the part of several rabbis of the “haredi” sector and of Orthodox rabbis and public figures and other Jewish religious currents. One of the aspects that critics highlight is that when there is a war the book can be put aside to save lives.
Furthermore, they point out that it is imperative to understand what the majority of Israeli citizens feel, generally secular, traditionalist or non-haredi religious, who risk their lives to protect everyone. Precisely, the great disappointment among Israeli citizens is that, despite the trauma of war, only 540 ultra-Orthodox decided to join the ranks of the army in the last half year.

8) Is the military partly to blame for the low numbers?

The military has the responsibility of creating frameworks that allow the ultra-Orthodox to serve in its ranks without eroding their way of life. This goes beyond time for prayers and provision of “kosher” food, according to the Jewish religious rite. In fact, all cooking in the military is “kosher,” although the ultra-Orthodox require a stricter degree. But, on the other hand, they also refer to a more complex issue: ensuring that they can serve in units where they do not have to do so alongside women. It should be remembered that there are already ultra-Orthodox soldiers in different settings and they have generally managed to perform without problems. But, for now, it has been a minority thing, not huge numbers of enrollees.

In any case, the State has to see through what channels it can be managed. The army needs fighters, but more paramedics are also needed in emergency services, for example. There are different options to guarantee greater equality in the distribution of the national burden.

9) Why is it said that this week is key in this saga of the ultra-Orthodox exempt from military service?

Because upon the expiration of the law that regularized this issue and before the promulgation of a new one – which has not yet been prepared – the institutes of religious studies that have students of enrollment age who refuse to do so, stop receiving support budgets from of the State that they always received and this came into effect this Monday, April 1.

10) Does this mean that the ultra-Orthodox will now be forcibly recruited?

Not at all. There is no interest in doing so and there is full awareness that that would not work. No politician suggests this path. What has been proposed for a long time, and many have demanded, is that if there is no enrollment, then there is no financial support from the State either.

11) Are the ultra-Orthodox the only ones who do not enroll?

They are the only sector of the Jewish population that is exempt en bloc. There are more and more secular citizens who, for various reasons, manage to escape military service. But they are individual initiatives.

Another entire sector of the citizenry that is not enrolled by law are Arab citizens, who make up 22 percent of the population. There are increasing numbers of Arab volunteers in the army, other security services and emergency services, both Muslim and Christian, although they are clearly a minority. But as a sector, they are not recruited by law, with the exception of the Druze, at the request of their own leadership for more than 70 years. Also the Circassians, Muslims originally from the Caucasus, enroll by law.

12) Will a true solution to the problem be found?

The challenge is that “solution” is not only that an agreement be reached within the coalition, something that may be achieved, but a formula that makes possible the recruitment, even if it is
gradual, of the ultra-Orthodox, so that one of the the problems that most tear Israeli citizens from within.

JANA BERIS

TIME CORRESPONDENT

JERUSALEM