By John Q. Hosedrinker 
On August 7, 2025, ultra-Orthodox Jewish communities mobilized in protest against the Israeli government’s attempts to conscript their youth. The demonstrations, sparked by the arrest of religious school students who evaded the draft, were framed as a defense of their religious way of life. Rabbis called for religious disobedience, urging followers to prioritize yeshivas over military service. Thousands responded to the call, expressing their commitment to the Torah and rejection of government authority.
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In Israel, ultra-Orthodox Jews are opposing Netanyahu, not because they are necessarily against him personally, but primarily to safeguard their long-held exemptions from mandatory military service. This resistance isn’t about a change in political ideology; it’s about preserving the unique privileges that have allowed them to focus on Torah study without the obligation to serve in the Israel Defense Forces (IDF). This has become a complex issue, intertwined with questions of fairness, societal contributions, and the very fabric of Israeli identity.
The core concern for many ultra-Orthodox individuals revolves around maintaining their ability to dedicate themselves to religious study. The exemption from conscription, granted to a protected class, allows them to pursue their faith without interruption. This desire to continue studying the Torah and receiving financial support from the state, without the responsibility of military service, fuels their opposition to any policies that threaten this status quo. This can appear as a priority of protecting their community’s traditional way of life, over national concerns.
It’s crucial to distinguish between different religious groups within Israel. While the ultra-Orthodox are primarily focused on their exemptions, the religious nationalists, a separate and distinct group, often hold more hawkish views on issues such as the Israeli-Palestinian conflict and actively participate in the military. It’s a common mistake to assume that all religious factions share the same priorities or ideologies. The ultra-Orthodox, in contrast, have a more insular focus, prioritizing their religious obligations and the well-being of their communities.
The situation is further complicated by the fact that Netanyahu has historically relied on the support of ultra-Orthodox parties to form coalitions and maintain power. This has created a delicate balancing act, where he must appease the ultra-Orthodox while also managing the growing resentment from other segments of Israeli society who feel this group receives unfair advantages. This dependence is, in many ways, a political tightrope walk for Netanyahu.
The consequences of this system are significant. Critics argue that it creates an imbalance where a significant portion of the population is not contributing to the defense of the nation or participating in the workforce, creating economic strains on the working, taxpaying segment of the population. This leads to resentment and questions about fairness, as many Israelis believe that military service should be a shared responsibility. This issue has become a key point of contention, fueling political debate and social unrest.
The opposition isn’t solely directed at Netanyahu, but rather at any potential changes that could threaten the exemptions enjoyed by the ultra-Orthodox. They recognize that any shift in the status quo could undermine their way of life. This is why their political actions are often focused on preserving their ability to study Torah and receive financial support from the state, effectively prioritizing these concerns above other political considerations.
The societal impact of these dynamics cannot be ignored. There’s a growing divide between those who serve in the military and those who do not. This impacts the cohesion of Israeli society, further exacerbating existing tensions. The debate over conscription is not just about military readiness; it’s about social equity, who shares in the burden of national service, and who reaps the benefits.
The situation is, as with many things, more nuanced than it appears at first glance. There are varying perspectives within the ultra-Orthodox community. The question of how much studying is “enough” and what value that has for society is something that requires consideration. The motivations are complex.
Moreover, there are arguments about whether the ultra-Orthodox are simply preserving their way of life, or becoming a drain on society. It also questions the lack of shared burden that causes strain on the majority of Israelis. They are a significant portion of the population, and the country cannot sustain such a large group without military service or working.