In Jerusalem, a neighborhood has resumed its ordinary pace. Shops are open, the streets fill with marchers, and the police presence has receded. Within Mea Shearim, the ultra-Orthodox enclave, life on October 7 followed its usual rhythm. The Jewish nation watched a day of crisis unfold as Hamas launched an attack that shook Israel to its core, putting a halt to Sukkot celebrations. Yet the vast majority of Mea Shearim residents continued with music, banquets, and family gatherings even as the city confronted unprecedented violence. Because the attack happened during Shabbat, many felt protected at home in a country where electricity and internet were temporarily shut down. This parallel world carried on with its own tempo, seemingly untouched by the outside shock.
This community, known as the ultra-Orthodox or Haredi, represents a distinctive strand of Israeli society. News from these often secretive and insular circles has surprised the nation. In the wake of the crisis, about 3,000 men from the Haredi community stepped forward to volunteer for military service. This is notable because Haredi groups have long been exempt from mandatory conscription, a status that many other groups do not enjoy. A spokesman observed that in normal times the Haredi focus rests on prayer and Torah study, though there is also a strong push toward progress. The question now is how far they will go in joining the ranks and whether the army will formalize this shift. Yehohua Pfeffer of the Hebrew University School of Social Work and Social Welfare weighs in on these developments.
Though Haredi people make up about 13.3% of Israel’s population, their interactions with the broader society have often been limited. The war has created an opening for more contact. A rabbi and father of eight, speaking to a Catalan newspaper, notes a visible change: there is greater willingness to engage with others beyond their own circles and a growing sense of shared responsibility. An expert on the burial process, associated with the Tikvah Fund and the field of disaster victim identification, explains that collaboration with humanitarian networks is expanding as people confront loss and tragedy together. This marks a collective reevaluation of boundaries within the national psyche.
“Real opportunity”
According to Pfeffer, the willingness to join the military is unprecedented, and he questions how far this momentum will carry. Will the army recognize and integrate these volunteers into combat support or other roles? The ultra-Orthodox community, historically notable for rapid growth and for having a distinct social structure, is watching closely. The Israel Democracy Institute notes that Haredi life has grown quickly, but public sentiment about military service remains varied. The potential for deeper integration of Haredi servicemen could transform the relationship between these neighborhoods and national institutions, turning a long-standing tension into a new form of cooperation.
After a week of voluntary training, a large portion of the volunteers completed the paperwork needed to serve, while about two thousand are expected to function in non-combat or support capacities during the ongoing conflict. In Israel, many Haredi women and male yeshiva students under twenty-six continue to benefit from exemptions under current policy. The Knesset has repeatedly considered changes that would shorten or revise exemptions, but as of now, many from these communities balance religious study with possible military duty in a broader framework that still accommodates their traditions.
The sentiment among leaders and scholars is moving toward seeing a role for service in national life. Pfeffer emphasizes that the country must address the tension between exemptions and universal duty. He argues that a measured approach could bring non-titled groups into the broader framework of national defense, aligning with a societal push toward modernization and shared responsibility. The unfolding events highlight the reality of a powerful and resilient Israel, capable of mobilizing diverse segments of its population to protect the state and its values.
change in society
Poverty and privilege aside, thousands of Haredi youths face a pivotal question about their path. Some do not study full-time or engage in military service, and a public debate centers on how to ensure that those outside Torah study participate in military life, aligning with the needs of a modern state. The hope is that, in this moment of national crisis, a broader sense of duty will take root, addressing the moral questions about service and the cohesion of Israeli society. Ultra-Orthodox leaders call for seizing the moment to translate momentum into action, encouraging more youths to join a unified national effort rather than remaining on the sidelines. This shift would mark a turning point in how Haredi communities view their role in the country and how they contribute to a shared national identity.
Within Haredi circles, women often participate in the workforce, while men traditionally devote much of their time to study. The current movement toward service is seen as a catalyst for greater unity and a broader sense of belonging. The sense that a smaller, technology-based force cannot guarantee security has strengthened the call for a larger, more capable defense structure. Leaders stress that this is not simply about war; it is about redefining how different communities fit into the fabric of Israeli life. The crisis of October 7 has left an indelible mark on the national consciousness, and its consequences may alter long-standing social and political relationships for years to come.