Who owns Judaism? Israel must take it back from the religious establishment - opinion
The article argues that in Israel, Judaism has increasingly been associated with the ultra-Orthodox (haredi) religious establishment, leading to a perception that these groups hold exclusive authority over Jewish identity and practice. This association has resulted in policies that grant the haredi community exemptions from military service and other civic duties, while also allowing them significant influence over religious institutions like the Chief Rabbinate and marriage laws. The author contends that this dynamic creates a divide between the broader Israeli population and the religious elite, fostering alienation from Judaism itself. Meanwhile, a more inclusive form of Judaism, rooted in culture, tradition, and everyday life, is growing outside the formal religious structures. The piece calls for redefining Jewish identity in a way that reflects the diverse experiences of Israelis and challenges the idea that any single group holds exclusive rights to Judaism.
Israeli authorities and military officials are navigating a complex landscape as tensions rise around the integration of ultra-Orthodox (haredi) men into the Israel Defense Forces (IDF). The situation intensified on August 30 and 31, 2026, when dozens of haredi protesters attempted to block access roads to the Tel Hashomer IDF recruitment base in central Israel. These demonstrations occurred amid the start of the August 2026 haredi draft cycle, marking a pivotal moment in efforts to incorporate traditionally exempt groups into active military service. The protests took place as hundreds of haredi men arrived at the Tel Hashomer base to be drafted into the IDF. Many of these individuals are set to enter combat units, including the Netzah Yehuda Battalion in the Kfir Brigade, the Hashmonaim Brigade, the Hetz Company in the Paratroopers Brigade, and the Negev Unit in the Israeli Air Force. According to Lt.-Col. (res.) Yossi Levi, CEO of the Shomer Yisrael Organization, which focuses on integrating haredi men into the IDF, the number of enlistees represents a “real jump” and indicates progress in bridging the gap between religious commitment and military service. Despite the enthusiasm of some recruits, the protests outside the base highlighted deep-seated resistance within certain segments of the haredi community. On August 31, footage circulated online showing protesters clashing with security personnel. The demonstrators reportedly slept overnight near the base to ensure they could be present when the draft process began. Some held signs expressing opposition to military service, with messages stating, “It was better to die as a Jew in the Holocaust than to spiritually die in IDF camps.” The unrest followed an incident earlier in the week when Israel Police arrested a 20-year-old haredi man from Ashdod for driving a stolen vehicle. Upon discovering that the suspect was also a draft evader, police moved to detain him. Shortly thereafter, haredi protesters arrived at the scene, attempting to block Route 443 to prevent the arrest. This act of defiance led to further confrontations between protesters and law enforcement. The broader context of these developments lies in the ongoing debate over the ownership and direction of Judaism in Israel. In an op-ed published in The Jerusalem Post, Batya Kahana-Dror argued that the nation faces a critical juncture in determining whether Judaism should remain under the control of the religious establishment or be redefined as a shared heritage. She emphasized that the current political climate, marked by discussions over haredi military enlistment and the role of religious institutions, raises fundamental questions about the identity of the state. Kahana-Dror pointed out that the equation of Judaism with religiosity, particularly Orthodox practices, has created a perception that those adhering to a religious lifestyle are the sole custodians of Jewish tradition. This belief has led to demands for special treatment, including exemptions from military service and public funding for non-productive lifestyles. However, she noted that outside the religious establishment, a vibrant form of Judaism exists, rooted in culture, music, literature, and daily life, that reflects the diversity of Israeli society. As the haredi draft cycle progresses, the challenge for the next Israeli government will be to address these tensions. The need to dismantle the ideological foundations that grant one sector exclusive control over religious matters and to restore competition in religious services, including kashrut certification, is becoming increasingly apparent. The goal, according to critics of the current system, is to ensure that Judaism serves all citizens rather than being confined to the interests of a specific group. The recent events at Tel Hashomer illustrate the complexity of this issue. While some haredi men are choosing to serve in the IDF, others are resisting, highlighting the internal divisions within the community. As the military continues to prepare for the integration of these recruits, the path ahead remains uncertain, shaped by both the determination of those willing to serve and the persistence of those opposing mandatory enlistment.
A haredi (ultra-Orthodox) commander in an elite Israeli Defense Forces (IDF) unit resigned from the military after being ordered to do so by Rabbi Avraham Salim, a senior rabbi in the Shas party, according to a KAN News report. Salim reportedly told the commander to leave the IDF because it was 'at war with the people of the Torah' and warned that his family's social standing could suffer due to his military role. While some senior rabbis initially supported the commander's enlistment following the October 7 massacre, they later withdrew their backing as the haredi draft crisis escalated. In response to the incident, political figures such as Democratic MK Naama Lazimi and Zionist Home-The Reservists party member Yoaz Hendel condemned the actions, accusing the rabbi and commander of attempting to avoid mandatory military service and weakening the IDF.
Bias read (Center): The article presents a balanced account of the situation, including perspectives from both the haredi community and political figures criticizing the actions. It does not exhibit clear bias toward either side, providing information without overtly favoring one viewpoint over another.
Why factuality (75): The article reports on a claim by KAN News that a Shas rabbi ordered a haredi IDF commander to resign, citing statements attributed to Rabbi Avraham Salim. While there is no primary source, the article aligns with the cross-source consensus regarding the haredi draft crisis and the involvement of re
Why objectivity (60): The article presents the story with a clear narrative but includes political reactions from Democrats MK Naama Lazimi and Zionist Home-The Reservists party leader Yoaz Hendel, which introduces a partisan perspective. The language used to describe the rabbi's actions and the political fallout leans t
The article argues that in Israel, Judaism has increasingly been associated with the ultra-Orthodox (haredi) religious establishment, leading to a perception that these groups hold exclusive authority over Jewish identity and practice. This association has resulted in policies that grant the haredi community exemptions from military service and other civic duties, while also allowing them significant influence over religious institutions like the Chief Rabbinate and marriage laws. The author contends that this dynamic creates a divide between the broader Israeli population and the religious elite, fostering alienation from Judaism itself. Meanwhile, a more inclusive form of Judaism, rooted in culture, tradition, and everyday life, is growing outside the formal religious structures. The piece calls for redefining Jewish identity in a way that reflects the diverse experiences of Israelis and challenges the idea that any single group holds exclusive rights to Judaism.
Bias read (Progressive): The article critiques the dominance of the ultra-Orthodox in defining Judaism and advocates for a more inclusive vision of Jewish identity that challenges their perceived monopoly. It frames the current situation as a political issue requiring structural change, emphasizing the need to 'give Judaism
Why factuality (75): The article presents a critical perspective on the role of ultra-Orthodox Jews in Israeli society and governance, making claims about the influence of the religious establishment. These claims align with broader discussions in Israeli media and politics regarding the balance between secular and reli
Why objectivity (50): The article takes a clear ideological stance, using terms like 'dangerous equation' and 'imagined division of roles,' which suggest bias. It frames the issue as a conflict between secular and religious groups, favoring a particular viewpoint rather than presenting multiple perspectives objectively.
Haredi (ultra-Orthodox) anti-draft protesters blocked roads around an IDF induction center for a second consecutive day, expressing strong opposition to compulsory military service. The demonstrations occur as the Israeli Defense Forces prepare to enlist hundreds of ultra-Orthodox individuals. Protesters held signs with provocative messages, including one stating, 'It was better to die as a Jew in the Holocaust than to spiritually die in IDF camps.' This reflects ongoing tensions between religious communities and mandatory national service in Israel.
Bias read (Conservative): The article frames the protests as a moral and spiritual conflict, emphasizing the extreme nature of the protesters' claims. The focus on the ideological resistance to conscription aligns with right-wing narratives that often highlight religious autonomy and traditional values. The language used ('d
Why factuality (60): The article describes haredi anti-draft protests blocking roads at an IDF induction center, including slogans referencing the Holocaust. It provides some context about the broader situation with ultra-Orthodox recruitment. While there is no primary source, the information aligns with known developme
Why objectivity (65): The article maintains a relatively neutral tone, reporting on the protest activity and the associated slogans without overtly taking sides. However, the inclusion of provocative slogans may subtly influence reader interpretation, though it does not strongly lean toward any particular political agend
The article reports that Israeli Finance Minister Benjamin Netanyahu's far-right ally, Yair Lapid, criticized the Israeli Defense Forces (IDF) for imprisoning soldiers who refused to serve under female medics. Opposition leaders expressed outrage, accusing the IDF of antagonizing the public that contributes the most. The controversy highlights tensions within the military regarding gender roles and service policies.
Bias read (Conservative): The article frames the criticism of the IDF as coming from opposition leaders aligned with the far-right, suggesting a right-leaning perspective. It emphasizes the ideological conflict over military service policies and portrays the IDF's actions as potentially undermining public support, aligning a
Why factuality (40): The article lacks clarity and context, mentioning only that opposition leaders accused Finance Minister Smotrich of harming the IDF with his claim about the army antagonizing contributors. There is no elaboration on the incident, the soldiers involved, or the legal action taken. This lack of detail
Why objectivity (50): The article appears to present a biased viewpoint by focusing on criticism of Smotrich without providing balanced perspectives or additional context. The phrasing suggests a negative judgment of Smotrich's comments, potentially influencing readers' perceptions without sufficient evidence.
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