Bridging the divide: Integrating ultra-Orthodox men into the IDF - opinion

After weeks of protests against the high court’s decision to draft ultra-Orthodox men to the army, leading haredi rabbis are threatening to unite and order their students to refuse to cooperate with the IDF when drafting begins Sunday. Whatever happens next, it is clear that this issue will likely continue to exacerbate deep divides in Israeli society. This is especially the case with Israel fighting a war on multiple fronts, and those who serve or have served in the IDF justifiably feel they are unfairly shouldering the burden.

Amid all of this strife, I recently had a meeting with some ultra-Orthodox rabbis asking about the establishment of a hesder program for their sector. At this point, this is just an idea and no plans have been made to implement the hesder system in the haredi sector. It currently in place for modern Orthodox Israelis (including at several yeshivot at Ohr Torah Stone) allowing them to combine Torah study with army service under a government-approved arrangement.

The meeting itself continues to give me hope because it demonstrates the idea of flexibility and compromise that must come from all parties involved, including the IDF, haredi leaders, and Israeli society. 

Over the years, through cooperation with the involved stakeholders, Israel has developed one of the most diverse militaries in the world, in line with David Ben-Gurion’s vision for a “people’s army.” The IDF is one of the few armies in the world that has a successful conscription for women, who make up 51% of all serving officers; as well as 92% of all units with jobs open to women. Members of the country’s Bedouin and Druze populations also serve, along with Israelis with special needs and disabilities, new immigrants who are still learning Hebrew and religiously-observant women. 

Tailored programs

Many of these populations are in the military through tailored programs and special units, which have been developed over the years. There should be no reason this cannot be replicated to incorporate ultra-Orthodox soldiers. In fact, even as a majority of ultra-Orthodox remain opposed to a mandatory draft, 59% said in a recent poll that special tracks in the army that allow them to continue with their unique religious lifestyle would boost enlistment numbers..

The army is also not the only part of Israeli society working to incorporate haredim. Educational institutions and workplaces, especially those in the hi-tech sector have created tailored programs and office spaces where haredim feel comfortable, resulting in rising employment rates for ultra-Orthodox men and more and better opportunities for women – who have traditionally worked in much higher numbers than men in this sector of society.

An essential element for success is enrollment in a preparatory program  – especially for populations that have not traditionally served in high numbers. This is a phenomenon we have seen when it comes to religiously-observant young women, who until recently have often opted for non-military national service. But with a preparatory program, which includes Torah learning and allows women to enter the army in dedicated cohorts, 40% of recent female religious high school graduates are opting to serve in the army. Similar programs combining sensitivity by all parties to the halachic needs of these soldiers are also needed to successfully draft ultra-Orthodox men.

But perpatory programs alone are not enough. There should be continued spiritual guidance during military service, with a dedicated representative, who participants meet in the preparatory program, available for consulting and counseling. The IDF needs to respect this need for ongoing spiritual guidance, keeping in touch with such liaisons and remaining aware of challenges that soldiers from different backgrounds. Such efforts have been essential to guiding the women who graduate from our religious learning programs through their army service, and at companies that have created employment opportunities for ultra-Orthodox.

Serving where it fits

In the beginning, it is especially important to allow ultra-Orthodox soldiers to serve where they are comfortable. Over time, as the numbers of ultra-Orthodox grow, areas of service will likely also expand.

In order for haredi army service to increase and become standard, there must also be post-army guidance and programs to help veterans find their place in their community and Israeli society. 

Serving in the military affects people for life, not just during the years of direct service. Due to the high levels of opposition to service, ultra-Orthodox veterans will likely face obstacles when returning to civilian life, including not being accepted socially or by their families or in religious institutions. There could also be ramifications for their family members, including being barred from certain learning institutions or having difficulty finding spouses. 

There is no doubt that drafting more ultra-Orthodox will be a long and complex process for everyone involved. But those who are able to must serve in the military. They will be helping to ensure the future of the state, making sure it is a secure enough place to continue to be the center of Jewish life and Torah learning – along with adequate standards of living and options for social mobility. 

Historic and halachic reasoning all point to the need and opportunity for ultra-Orthodox men to serve. In the 1940s, haredi yeshiva boys helped fight for the establishment and protection of the state.

The argument that serving will take away from Torah learning is also irrelevant for more than 30% of ultra-Orthodox men of service age who are not even enrolled in yeshivas – and the current system does not even ensure that those exempted are actually learning Torah. 

Moreover, especially at a time of need when we are all in danger, as we are experiencing now, the majority of halachic sources, from the Mishnah in Sotah to Maimonides and the commentaries on his Mishneh Torah command that everyone must join in to defend the country and the Jewish people. The current situation is considered pikuach nefesh, where there is a responsibility to save lives – something we are obligated to do as needed.  If, God forbid, our house was on fire we would close the Gemara and work to extinguish the fire. Well the North and parts of the South are on fire. 

At the same time as the IDF, Israeli society as a whole must understand that it, too, needs to make efforts to pave the way for haredim to successfully serve in the army, changing a social paradigm that will allow for the sharing of the burden for the long term. 

Haredim – and their religious lifestyle – need to be able to find a home at all levels of the IDF.

The writer is president and rosh yeshiva of Ohr Torah Stone.