Noam Party chairman MK Avi Maoz presented three recent cases that demonstrate the IDF’s dismissive attitude toward soldiers who are makpid on halacha in a recent article published on Artuz Sheva.
Maoz wrote, “At a time when the main focus of the conscription issue is on the Chareidi public—whom people want to draft and need to draft, through dialogue and agreement—it is important to speak davka about a large public that already serves in the IDF, commonly referred to as the ‘Chardal’ public—an acronym for Chareidi Dati Leumi.”
“First incident: an infantry soldier recounted that after eight exhausting and tense months in Gaza, the unit was treated to three days in a hotel—a mandatory vacation, with no choice not to attend. The hotel included a swimming pool, but how many hours were allocated for separate swimming for religious soldiers? Zero. Such ‘respect’ for combat soldiers who, by virtue of their faith, fought in Gaza—only to have that faith trampled on when they leave.”
“Second incident: at a ceremony last week marking 50 years since the establishment of the Paratroopers ‘Shu’alei Marom’ Brigade—attended by hundreds of soldiers, commanders, and family members. The production was impressive, but the ceremony featured a military band with male and female singers. And the religious attendees who are makpid on halacha and don’t wish to listen? ‘That’s their problem.’ As one of the soldiers’ wives put it, ‘When we fight shoulder to shoulder, we are equal, but at the brigade ceremony we’re pushed out. Thank you, Brigade 646, for the humiliation.'”
“Third incident: The IDF’s Manpower Directorate invited thousands of soldiers to a Selichot event at Sultan’s Pool, including a detailed list of the singers. In practice, in front of all those thousands—including many religious soldiers—a band of female soldiers went on stage and began to sing.”
“These are just a few examples out of dozens, if not more. The army must restore the trust of the serving public, the trust that it is truly possible to serve without harming one’s faith and worldview. Whoever truly wants to recruit Chareidim doesn’t trample on the faith and shemiras hamitzvos of his soldiers and commanders; whoever truly wants to draft Chareidim does not repeatedly violate the conditions promised to Chareidi recruits in the various frameworks established in the past; whoever truly wants to draft Chareidim anchors the conditions that will ensure that a Chareidi who enlists will also be discharged as a Chareidi.”
“Unfortunately, my conclusion from the failure to anchor the service conditions of Chareidim in IDF orders is that the army is still intent on passing Chareidim through the IDF melting pot and re-educating them,” Maoz concluded.
(YWN Israel Desk—Jerusalem)
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11 Responses
nobody truly wants chareidi soldiers and doesn’t truly want to reeducate them
thank you for proving the point we all know.
““Unfortunately, my conclusion from the failure to anchor the service conditions of Chareidim in IDF orders is that the army is still intent on passing Chareidim through the IDF melting pot and re-educating them””
Even if the wicked Zionists did provide separate swimming time and keep the women away (which they obviously don’t care to do), the separate issue is that the Zionist “army is still intent on passing Chareidim through the IDF melting pot and re-educating them”.
That’s the main point. The express purpose of the Zionist army is exactly that: to redefine for (i.e. brainwash) all its inductees that Jews and Judaism are isntead Zionist and Zionism.
Nobody cares to accommodate them because the goal is they should drop those requirements and be like the “other soldiers” that don’t care
This is no hiddush. If Avi Moaz ever though otherwise, he was being very naive.
This has been the policy for at least 80 years (even from before there was an IDF). As long as Eretz Yisrael is dominated by secular persons of Jewish descent who see frum Jews as the principle enemy, this will be the situation. Whether the Medinah will survive boycotts and sanctions where those who think Hamas to be heroic for killing Jews, start to win national elections and shape foreign policy.
What hurts me is, it seems that this is only true based on economics of the Torah Jews, including those living in the USA
vv
From my experience of 24 years in the IDF reserve (miluim) I can say clearly that it ais not as bad as described by Rav Maoz.
It is much much much much much WORSE!
The details are such that cannot be published!
the Zionists goal is shmad, period.
If this were any other mitzvah which secular elements made harder for religious Jews to carry out I am certain that Noam Party chairman MK Avi Maoz would be among the first to call on religious Jews to overcome the obstacles to perform the mitzvah.
That’s the bottom line.
I am proud that my children and nephews all carried out the mitzvah of serving in this latest war.
“If this were any other mitzvah which secular elements made harder for religious Jews to carry out I am certain that Noam Party chairman MK Avi Maoz would be among the first to call on religious Jews to overcome the obstacles to perform the mitzvah.“
Ever heard of a מצוה הבאה בעבירה
I guess you didn’t learn that when you became a doctor
Thank you for raising the issue. The principle you are referring to — often rendered as “a mitzvah that comes through a transgression” — is indeed a genuine concept in Jewish law, but its scope is frequently misunderstood.
The Talmud (Sukkah 30a) establishes that a stolen lulav is invalid because the act of theft is inseparable from the performance of the mitzvah. Maimonides codifies this explicitly in Mishneh Torah, Hilchot Shofar, Sukkah v’Lulav, chapter 8, where he lists stolen items among the four species that are invalid for the mitzvah, with related disqualifications discussed in the surrounding halachot.
Crucially, this rule applies only where the mitzvah itself is performed through an inherent wrongdoing. It does not apply where external difficulties, burdens, or sacrifices make fulfilling a mitzvah harder.
Jewish tradition consistently teaches the opposite principle: hardship does not negate a mitzvah but can enhance its value — “the reward is according to the effort” (Ethics of the Fathers 5:23).
Accordingly, many leading authorities classify the defense of the Jewish people as a milchemet mitzvah (obligatory war), following Maimonides (Hilchot Melachim 5:1), a category that obligates participation precisely because of its necessity.
Jewish law therefore draws a clear distinction between:
A mitzvah invalidated because it is inseparable from wrongdoing, and
A mitzvah that remains binding — and even elevated — when fulfilling it entails real sacrifice.
That distinction is well grounded in the classical sources.