The ultra-Orthodox (haredi) community in Israel, which has grown from approximately 2% of the population six decades ago to about 13% today and is projected to reach 20% to 30% within a generation or two, faces mounting pressures to assume greater responsibility in national life. This demographic shift, according to Moti Leitner, chairman of the Haredi Public Party, necessitates a reexamination of the community’s role in the economy, military service, and broader civic engagement.

Leitner highlights increasing economic hardship within haredi families, attributing much of the struggle to disparities in education. While yeshivas excel in fostering religious and spiritual growth, they often do not equip students with essential skills such as arithmetic, English, or vocational training critical for integration into Israel’s modern workforce. He points out that about half of haredi students attempting to pursue higher education later drop out, overwhelmed by gaps in foundational knowledge. Leipner argues that this systemic educational shortfall is a structural failure that can and should be addressed without undermining the yeshiva model dedicated to full-time Torah study.

Efforts to create vocational training centers, such as a proposed facility in Beit Shemesh designed to serve the city's rapidly expanding population, have faltered amid fear of backlash from militant factions within the community. According to Leitner, such opposition impedes meaningful progress toward sustainable employment opportunities for haredim and ultimately harms thousands of families, despite claims by some community leaders that such resistance protects Torah values. He asserts that the responsibility to provide for one’s household is a core principle deeply rooted in Jewish tradition.

Political dynamics further complicate the situation. Israel’s current government includes 18 haredi members in the Knesset, many of whom, Leitner contends, prioritize ensuring that haredim remain exempt from mandatory military service. This stance, he says, conflicts sharply with the country’s increased demand for combat and support soldiers following the events of October 7. He points to existing "hesder" yeshiva programs that combine religious study with military service, which have demonstrated success but receive minimal state funding and recognition. These programs cater to haredi soldiers by maintaining religious observance during their service, yet their expansion has been stifled by political opposition within the community.

Leitner criticizes leading haredi politicians for failing to publicly support soldiers from their own community and for discouraging educational reforms, alleging that their rhetoric advocating greater participation often lacks substantive follow-through. He characterizes these actions as a disconnect between stated commitments and actual policy efforts, labeling this gap "the actual scandal" more than any specific policy failure.

Ultimately, Leitner calls for increased accountability and leadership within the haredi sector, urging a move away from slogans toward practical solutions that address educational deficiencies, economic self-sufficiency, and military or national service obligations. He envisions the haredi community contributing positively to Israel’s future, provided its leaders embrace responsibility for long-term sustainability and partnership with the broader society.