Challenges Israel Must Face in Drafting the Haredim

At a time when Israel’s army is exhausted from its conflict with Gaza, the Haredi threat to defy its government poses a mortal threat to the Jewish state. With a feeble American president, Israel has found itself isolated from the “civilized” nations of the world.

We are living in dangerous times.

The Talmud states (BT Sanhedrin 49a) that “If it weren’t for [King] David’s Torah study, [his military commander] Joab would not have succeeded in war; and if not for Joab’s effort in battle, David would not have been able to learn Torah.”  A secular-minded person will surely scoff at the idea, but it is, as it always has been, a fundamental Haredi belief.

In addition, the Haredi rabbis frequently quote Maimonides:

“And why did Levi not merit a portion in the Land of Israel and its spoils with their brethren? Because they were separated to work for God, to serve Him, and to teach His ways of uprightness and just righteousness to the multitudes, as it says, ‘Teach your judgments to Jacob and your teachings to Israel.’ Therefore, they were separated from the world’s ways – they did not arrange warfare like the rest of Israel, inherit land, or acquire for themselves via their power. Instead, they are the army of God, as it says, ‘God has blessed His army.’ And He, blessed be He, acquires for them, as it says, ‘I am your portion and your inheritance.'” [1]

One could argue that the Haredi Jews are not biblical Levites, yet their rabbis envision themselves on par with the Levites of old. Many Haredi rabbis see their followers as modern-day Levites, claiming that the Torah exempts them from military duty so they can focus on religious duties.

One might think that the Levites were a peaceful tribe, not unlike the Christian priests of the medieval era who avoided participation in war. Yet, nothing could be further from the truth. In the story about Dinah’s abduction by Shechem, Levi demonstrated his military prowess in the massacre of Shechem (Gen. 34:25-26).

The Levites also quelled the worship of the Golden Calf in Exodus 32.

While the Torah generally exempts Levites from military service due to their dedicated role in the Temple, there are instances in biblical and historical texts where their participation in warfare is mentioned or implied:

Numbers 31:1-6 (The War Against Midian): In this passage, Moses commands the Israelites, including Levites, to avenge the Midianites. Rashi, a medieval commentator, interprets this as a specific exception to the general rule, suggesting the Levites were required to fight in this particular war.

1 Chronicles 12:23-29 (David’s Warriors): This passage lists various groups who joined David’s army, including Levites. While not explicitly stating their participation in battle, their presence among the warriors suggests they may have contributed to military efforts.

1 Chronicles 23-26 (Levitical Divisions and Duties): These chapters detail the organization of Levites into divisions with specific responsibilities, including “officers and judges” (1 Chronicles 26:29).

The Levites also administered the Cities of Refuge, and given their toughness, one could hardly find a more capable group serving as the peoples’ police.

In the 2nd century B.C.E, Judea was controlled by the Seleucid Empire, which imposed Hellenistic culture and suppressed Jewish religious practices. This culminated in the desecration of the Second Temple in Jerusalem, a pivotal moment that sparked the Hasmonean Revolt. Led by the Hasmonean family, which had a Levitical priestly lineage, the revolt was a fight for religious freedom and national identity. Their military successes against the Seleucids resulted in Judea’s liberation, the Temple’s rededication, and establishing an independent Jewish state.

Remarkably, the Levites fought and did not rely on studying the Torah to protect their people!

Other Halakhic laws to consider include the two types of war: obligatory and optional. An obligatory war requires a bride and a groom to go to battle, and a war of self-defense is also an obligatory war.  Logically, if a bride and groom are required to fight, how much does this principle apply to the Levites!

Regarding the recent Israeli Supreme Court, about 150,000 Haredi yeshiva and Kollel students could make a huge difference in defending their home and country. While approximately 150,000 of these students could bolster Israel’s defense forces, the issue is multifaceted and involves religious, social, and political considerations.

·         Arguments for their Potential Contribution:

(1)   Manpower: The sheer number of yeshiva and Kollel students represents a significant potential addition to the Israeli Defense Forces (IDF). This could alleviate the burden on other citizens and enhance the country’s overall military capacity.

(2)   Diversity of Skills: While primarily focused on religious studies, many of these students possess valuable skills in technology, logistics, and communication, which could be utilized in various military roles.

(3)   Motivation: Many Haredi individuals express strong patriotism and willingness to defend their homeland. They could contribute to a motivated and dedicated fighting force if integrated effectively.

 On the other hand, most Haredi students would require extensive training to be effective on the battlefield. 

·         Arguments against Integrating the Haredi into the army:

 On the other hand, most Haredi students would require extensive training to be effective on the battlefield. Many of these students have dedicated their lives to religious study, spending their days in yeshivas immersed in Torah and Talmudic learning rather than physical or tactical training. The transition from a life of intense scholarly pursuit to the rigorous demands of military service would be a significant adjustment.

This gap in training and experience means that integrating Haredi students into the military would necessitate a comprehensive and tailored training program. Such a program would need to address not only physical conditioning and combat skills but also the cultural and psychological adjustments required for those who have lived in insular, religiously focused communities.

Moreover, the inclusion of Haredi students in the military raises logistical challenges. Accommodations for religious practices, such as daily prayer, dietary laws, and observance of the Sabbath and Jewish holidays, must be meticulously planned and respected within the military framework. This could strain military resources and require additional infrastructure and support systems to meet these needs without compromising operational readiness.

In summary, while the Supreme Court ruling mandates the drafting of yeshiva students, the practical implementation of this decision involves complex challenges. Extensive training programs, cultural adjustments, and logistical accommodations are essential to transform Haredi students into effective soldiers who balance their religious obligations with their new military roles.

·         Potential Solutions and Compromises:

 (1)  Alternative National Service: Creating alternative national service programs for Haredim could allow them to contribute to society in areas like healthcare, education, or social services, while still maintaining their religious commitments.

 (2)  Gradual Integration: A phased approach to integrating Haredi individuals into the IDF could address social and cultural adaptation concerns. This could involve specialized units, tailored training programs, and accommodations for religious observance.

 (3)  Economic Incentives: Providing financial support and incentives to Haredi families could mitigate the economic impact of military service or alternative national service.

Ultimately, finding a solution that balances the need for national defense with the religious and cultural sensitivities of the Haredi community is a complex challenge. It requires open dialogue, compromise, and a willingness to explore innovative approaches. The Israeli Supreme Court’s ruling has highlighted the need for a comprehensive and inclusive national service policy that respects religious diversity while ensuring the security and well-being of all Israeli citizens. The path forward will likely involve a combination of military service, alternative national service, and continued dialogue to bridge the gap between different segments of Israeli society.