By John Q. Hosedrinker 
The city of Jerusalem witnessed a massive protest involving hundreds of thousands of ultra-Orthodox Jewish Israelis, unified in opposition to proposed changes regarding military conscription exemptions for religious students. This “march of the million” saw the participation of nearly all Haredi factions, reflecting a strong stance against altering the existing legal exemptions that have been in place since Israel’s founding. With the ongoing war in Gaza, calls for the ultra-Orthodox community to contribute more to military service have escalated, intensifying the debate over their role in national defense.
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Hundreds of thousands of ultra-Orthodox Israelis protest against conscription is a headline that speaks volumes about the current tensions within Israeli society. This phenomenon isn’t just a blip on the radar; it’s a symptom of deeper issues surrounding military service, religious exemptions, and the future of the nation. It’s a clash of ideologies and lifestyles that has ignited a firestorm of debate, and the sheer scale of the protests underlines the intensity of feeling involved.
These protests are rooted in the fact that Haredi, or ultra-Orthodox, Jews are largely exempt from mandatory military service in Israel, unlike the vast majority of other Jewish citizens who are required to serve in the Israel Defense Forces (IDF). While the Druze community is also exempt, this disparity fuels resentment and a feeling of unfairness among those who do serve. They see themselves carrying the burden of defense while others, perceived as prioritizing religious study above national duty, are excused.
The reasons behind this exemption are complex and go back to the early days of Israel’s founding. The initial exemption was granted to a small number of students of religious schools, called Yeshivas, to allow them to rebuild Jewish scholarship devastated by the Holocaust. However, this exemption has grown over the years, becoming a significant political issue as the Haredi population has grown. The number of these students, once capped, eventually had the restrictions removed in order to facilitate coalition building within the Israeli government.
One of the key concerns fueling the protests is the burgeoning size of the Haredi population. They have a high birth rate, leading to a population that doubles every two decades. As this population grows, so does their political influence, which leads to a desire to preserve and expand the conscription exemptions. Some see this as a potential threat to the secular character of Israel, fearing a shift towards a theocratic state. This potential shift to a theocracy and the increase of political power creates a sense of unease among many secular Israelis.
The issue is further complicated by the fact that many Haredi men don’t work, choosing instead to dedicate their lives to the study of Jewish scripture. This creates a situation where a significant portion of the population is not contributing to the workforce, and is instead drawing on state welfare benefits. This situation contributes to the idea that the Haredi are freeloaders.
This situation leads to increased tensions, where secular Israelis, who bear the burden of military service, often feel that the ultra-Orthodox are essentially freeloading on society. The rhetoric often associated with these kinds of opinions and protests has contributed to the idea that Israel is not a state at all, with these protestors abusing every single benefit the state has to offer, and then some. Some see them as exploiting the system, pushing extremist agendas, and contributing to a drain on state resources. This fuels accusations of hypocrisy, especially when considering the strong stance some take on the Israeli-Palestinian conflict, but they are exempt from fighting it.
The very nature of this exemption is a sore point for many. Military service in Israel is considered a civic duty, a shared responsibility that binds the nation together. The exemption for the ultra-Orthodox challenges this ideal, creating a two-tiered system where some are expected to sacrifice for their country while others are not.
Those who are not Haredi see a very clear and distinct picture. They see that the exemption was originally meant for a small group of students. The exemption was intended to enable the preservation of religious scholarship. The increasing numbers and the associated political power have turned the exemption into something that appears to be less about a unique historic situation and more about political power.
The situation has created a complex web of political alliances, with different factions holding differing views on conscription. This makes any easy solution. Religious Zionists, for instance, are generally in favor of military service. They are often at odds with Haredi parties, despite being allies in the current government. They believe that studying in Yeshivas is not contributing to the state. This creates tensions within the government coalition. The secular nationalist right is also increasingly critical of the Haredi, viewing them as a drain on resources.
The issue also raises questions about the definition of Zionism itself. The anti-Zionist Jews do not support the idea of a secular state and support a theocratic state run by religious laws. They have little to no interest in the Israeli state besides the welfare benefits they receive from it. They have little interest in the Israeli-Palestinian conflict.
Ultimately, the protests against conscription are a symptom of a much larger societal struggle. They reflect the clash between religious and secular values, between individual freedoms and national obligations, and between competing visions for the future of Israel. Addressing these issues will require navigating a complex political landscape and finding a way to balance the needs of different communities. The solution to this problem is a deeply polarizing one and it will determine the stability of the Israeli government and society.