In the Midst of the Maelstrom that is Israeli Politics, some Notes on Immorality

It may, at first sight, seem a pointless exercise to write about the morality of the Haredi (Orthodox Jewish) political stance when Israel finds itself in the eye of the present polical storm.

Taking centre stage there are the demonstrations on the streets in support of the recently-dismissed Shin Bet Chief, Ronen Bar and, in noises off, there are, in the shape of dire warnings of a civil war and bloodshed by former Supreme Court President, Aharon Barak.

Yet the author would like to call out crucial inconsistencies in the morality of Haredi policies.

The political machinations of the UTJ, the United Torah Judaism party which – critically – holds 11 seats in the Knesset, are currently focused on two main themes.

Yitzhak Goldknopf, leader of the UTJ and Arye Deri, leader of Shas – which boasts seven seats – are co-conspirators in the effort to exempt the Haredi from the universal military draft.

Both also use their political clout to ensure that the Ultra-Orthodox Jewish community – representing just 13.3% of the total population – has succeeded in winning the state’s financial support and its recognition of their, the Ultra-Orthodox community’s, right to study the Torah and other religious texts.

The question then arises, is the ultimate goal of these policies – the survival of their supporter base – more “moral” than the morals, established approximately 3,300 years ago by the laws enumerated in the Decalogue and the Book of Leviticus?

It is assumed that yeshivah students and alumni alike believe the Torah – ie the Decalogue and Leviticus – to be the word of God. Do they then believe that the injunction to be holy is more important than the rest of the injunctions proclaimed by God? – the injunction to be holy in any case consisting of observing all the other injunctions.

Does the self-survival of the self- proclaimed “Holy” – the Orthodox Jews – take precedence over the morals proclaimed by God and set down by Moses in Leviticus which include respect for others, justice and fairness and love for one’s neighbour? Is the self-survival of the minority moral when it is effected at the expense of the majority?

Is immorality justifiable where self-survival is at stake?

Who should be the Judge: the religious leaders of the Orthodox Jews or the leaders of the non-Orthodox Jews who strikingly outnumber the Haredi?

Why, it is the politicians who have commandeered the right to decide!

Yitzhak Goldknopf and Arye Deri have taken it upon themselves to rule.

And the morals of the majority non-Orthodox and non-observant Jewish community – will they prevail?