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| R' Dov Landau - a leading opponent of Charedim serving in the IDF |
Hi, my name is Moshe Cohen, and I'm a card-carrying Charedi. My kids learn in Ponovez.
For many of us here, the issue is clear: if our kids could remain frum in the army, we would send them. Not all, of course—a boy who is deeply immersed in Torah learning does not belong in the army. But enough are eligible to solve the manpower problem. However, the army does not want us. They refuse to change the ethos and values baked into the system and have expelled frum officers.
This may be untrue. But this is what we believe.
So when politicians wax indignant about "sharing the burden," we are little moved by their fine talk. We are the first to contribute—if we can remain frum, on our terms. Spare us the pious speeches. To us, the army is run by wicked missionaries who want to claim the souls of our children. Change needs to start with the army itself.
Oh, you say, but the army has changed. They even opened a special brigade for Charedim. Yes, and then punished soldiers who wanted to use the mikvah, throwing them in the brig for insubordination, and forced them to have female instructors. So we distrust the army completely.
Again, this may or may not be true. But this is how it seems to me and my peers. And that is why my sons do not go to the army. It’s not because we are afraid of dying, and it’s not because we seek comfort or feel entitled. It’s out of concern for the religious life of our families.
To a frum person, the choice between "sharing the burden" and "keeping Shabbos" is a non-starter. Even the mere possibility that army service will ruin a soldier religiously is enough to say no. By the same token, a secular person has no question—certainly, sharing the burden comes before keeping Shabbos. (As one secular man asked me: "And is it so terrible to be secular?") So I accept that they don’t understand me. So be it.
I also understand that Modern Orthodox people may have a system in place to protect their religiosity within the secular framework of the army. Perhaps that works for them. I know that for the Charedim, it does not.
First, let me say that I do not dismiss his concerns, some
of which are quite valid. But it is revealing that he wrote: ‘This may be
untrue. But this is what we think.’
The truth is that the very nature of army service requires a
soldier to never question a direct order. If a superior officer demands that a
soldier violate Halacha in a non-combat situation, that is a non-starter for
any religious Jew. Does that happen? I’m sure it does.
The question then arises: How can any religious Jew agree to
serve in an army that either ignores or deliberately sabotages a recruit’s
desire to follow Halacha?
This used to be a much bigger problem than it is now but it was not insurmountable. Now, since
the advent of special Charedi units it has become far less of a problem. Even though it probably still exists in some cases.
It’s not only about being forced to violate Halacha. It’s
also about an environment that has led many young men from devoutly observant
homes to abandon their religious practices due to the influence of secular environment
and their secular IDF peers. I personally know
a few families where this happened.
It’s hard to argue against an argument backed up with anecdotal
evidence. At the same time, I do not believe this happens in most cases. I
believe it mostly happens to those who were already weak in their observance before they ever set foot into the army.
The way an observant soldier should deal with this dilemma
is to follow the guidance of the devout Religious Zionist Poskim who are as
serious about Mitzvah observance as Charedi Poskim. Their view is that every
Jew has an obligation to serve if called upon. Some of the most devoutly
observant young men from the Religious Zionist community serve with honor and
have learned how to navigate these challenges by relying on their halachic guidance.
And this was all before special units for Charedim were created. Units designed
specifically to accommodate Charedi needs.
Moshe believes that these units have failed to live up to
their promises. That is likely true in some cases. However, although I’m sure there are
exceptions, it is my understanding that these units are trying their best. When
they fail, it is mostly due to the ignorance of their unit leaders. Who have asked that
mistakes be pointed out and they will rectify them. There are in fact some
Charedi rabbis that have suggested that Charedim should serve and that new
and better Charedi units have been created for them.
Moshe’s argument that a Charedi Jew will not compromise
Halacha for the sake of sharing the burden is understandable. While
he agrees that contributing is important, violating Halacha in service of that
contribution is not an option.
Thing is, that is true for Religious Zionists as well. And
yet, as noted, they are told by their Poskim they have a halachic obligation to
serve. There is no way those devout Religious Zionist Poskim would obligate observant
Jews to violate Halacha for purposes of army service unless mandated by Halacha
(e.g. Pikuach Nefesh). Which is exactly the job of army Poskim.
Interestingly, Moshe agrees with my own view that there are enough Charedim who could serve in the IDF. Those who are deeply
immersed in Torah study could, in theory be exempt. But that still leaves more
than enough Charedim to serve. Moshe’s sole objection is the fear of
being forced to violate Halacha.
At the end of the day, this letter is more positive than one
might assume, given its antagonistic stance on army service. If the army could guarantee that Charedi recruits would not be hindered in their mode
of religious observance, his community would be willing to serve. Opposition is
not due to fear of injury or death, but purely out of concern for maintaining
their religious standards.
What seems to be missing is any sense of sacrifice
on the part of his community. It isn’t enough to feel bad or even to empathize with families who have
lost loved ones or seen them return permanently disabled. He doesn’t seem to
grasp the gravity letting others to do the sacrificing for them – while his
entire community goes on with life as usual, without parents having to worry
about whether their sons or daughters will return home without an arm or a leg…
or at all!
That is the 300 pound gorilla in the room that his concerns do not address. No matter how much one empathizes with a
bereaved family that lost a child in battle, that is nowhere near the
experience of losing one that way. If one avoids that possibility by design,
the resentment and even anger from the rest of society is more than palpable and quite understandable.
Even if all of Moshe’s concerns were legitimate, it would not matter to the
grieving mother who lost a beloved child in Gaza while his sons sit in a Beis HaMedrash in Ponevezh.
That said, I am glad that at least he feels Charedim could
in theory serve in enough numbers to relieve the excessive burden placed on the
rest of Israel. Hopefully, that reflects the sentiment of most Charedim.
If that is indeed the case, then I truly believe this problem can be solved. But I have to wonder whether the current Charedi leadership in Israel would ever agree to it. My gut feeling is that they never would ever agree under any circumstances. I’d love to be proven wrong. But I doubt that I ever will.
