Author Explains Vote for New Haredi Party
Translated & summarized from Makor Rishon by baba
Author Ariel Shenbal plans to vote for the new "Haredi Public" party in the 2026 elections, aiming to counter the influence of Haredi "deal-making" on Israel. He criticizes existing political parties for their perceived subservience or opportunistic stances regarding Haredi factions. Shenbal believes the "Haredi Public" party's proposal for conscription of non-students could be economically beneficial. He argues that even a small electoral success for the party could signify a major internal shift within the Haredi community, challenging established leadership.
The story in 6 lines · by baba
- Author Ariel Shenbal will vote for the new "Haredi Public" party in the October 27, 2026 elections.
- He identifies Haredi "deal-making" as a primary threat to Israel's economy and national morality.
- Shenbal criticizes both coalition and opposition parties for their handling of Haredi political influence.
- The "Haredi Public" party proposes conscription for those not engaged in religious study.
- He believes a significant vote for the party could signal a major internal shift within the Haredi community.
- Shenbal urges voters to overcome fear of the electoral threshold and vote according to conscience.
The author, Ariel Shenbal, announced his intention to vote for the "Haredi Public" party in the upcoming elections on October 27, 2026. He clarifies this is not a joke or a statement of political correctness, but a deliberate choice to address what he sees as the most critical issue facing Israel: the destructive influence of Haredi "deal-making" on the Israeli economy and national morality.
Shenbal criticizes both coalition parties, accusing them of subservience to Haredi demands to maintain the "holy bloc," and opposition parties, which he believes are solely motivated by opposition to Netanyahu and would readily form a coalition with Haredi factions if given the chance. He dismisses politicians like Smotrich and Netanyahu as incapable of challenging the Haredi establishment.
The "Haredi Public" party, according to Shenbal, offers a potential solution by proposing that those who do not study will be drafted into the army. He believes this policy, if enacted, could significantly benefit the Israeli economy and national spirit. He argues that even a small percentage of the vote for this party could signal a seismic shift, indicating that tens of thousands of Haredi citizens reject the control of the "deal-makers" and seek an alternative.
Addressing potential criticism from religious Zionists, Shenbal notes that many Haredi individuals already vote for secular parties and vice versa, emphasizing that the courage represented by the vote is more important than strict sectarian alignment. He also mentions a slim possibility of voting for a party led by Yoaz Hendel and Yaron Zelicha, but expresses doubt about Zelicha's commitment to their shared agenda.
Shenbal concludes by urging those who are considering voting for the "Haredi Public" party to overcome their fear of the electoral threshold, suggesting that a collective vote based on conscience could make the party a surprising electoral success and a catalyst for genuine change within the Haredi community.
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