Engage Moderate Religious Zionists on Israeli Judicial Reform

Key Findings:

Israeli politics and society may be experiencing a significant shift, potentially involving a key voting population moving from the religious right to engaging with the center politically and culturally. The prevailing understanding of Israeli politics has been the existence of two rigid blocs, a right-wing bloc led by Netanyahu and a Center-Left bloc opposing him. However, there are indications that voters may be moving beyond these blocs.

The changing dynamics can be attributed to the diminishing relevance of the question surrounding the fate of the West Bank (Judea and Samaria) in Israeli politics. Most parties, including the US, agree that a realistic peace process is unlikely, resulting in these territories remaining under Israeli control indefinitely.

This situation poses a dilemma for the religious Zionist camp, with some advocating for consolidation of their victory through increased settlement efforts and a reshaping of Israel in a majoritarian and illiberal manner. Another camp, represented by figures like Naftali Bennett, sees an opportunity to move Israel in a more nationalist direction by partnering with secular elements and accommodating non-Orthodox streams and women in the public sphere.

This latter approach is reflected in initiatives led by Bennett, such as the inclusion of secular, national, and cultural approaches to Judaism alongside Orthodox religious ones in the curriculum for "Jewish-Israeli Culture" in the general educational system. Furthermore, efforts have been made to challenge the Chief Rabbinate's monopoly over conversion and kashrut certification.

This more liberal interpretation of religious Zionism, rooted in the philosophy of Rabbi Avraham Yitzhak Kook, offers the possibility of religious moderation on various issues. While most Yamina voters opposed Bennett's alliance with Yair Lapid's "Government of Change," a minority, including intellectuals associated with the ultranationalist Gush Emunim movement, supported the move, driven by the promise to end the cycle of elections and undertake crucial government tasks.

Although the envisioned engagement and partnership between secular, left-wing voices and religious Zionists did not materialize, there remains a religious Zionist community interested in synthesizing Orthodox religion with secular modernity. This community, comprising potential Knesset seats, seeks to balance concerns for human and women's rights and combatting corruption with religious and national considerations. They do not endorse unmitigated liberalism but reject an illiberal state.

To drive meaningful change, opponents of the legal system's reform should engage with this moderate religious Zionist community. These voters, who supported Yamina but may not be satisfied with the current situation, present an opportunity for dialogue and collaboration. Op-eds and columns in Makor Rishon, the newspaper associated with religious Zionism, have advocated reining in the reform and engaging with the opposition.

Seizing this opportunity could lead to a modest breakthrough, potentially reshaping the Israeli political landscape. Even a small number of seats moving from the illiberal right and finding common ground with the liberal camp could have a transformative impact.