Reflections on Morality, Justice, and Law in Contemporary Secular Israel

There is a certain irony in the fact that senior members of the Israeli government — public figures whose conduct often reflects moral decay and degeneracy — have voted to criminalize the act of purchasing services from women involved in inappropriate and deeply problematic activities. But beyond the surface-level contradiction lies a more fundamental question: does such a law, within a largely secular and ideologically driven society, serve a genuine moral purpose?

Let it be clearly stated from the outset: from the standpoint of Torah Judaism, the phenomenon of immorality in this context is entirely forbidden and deeply offensive to the sanctity of human dignity. It is an act that defiles the image of man created b’tzelem Elokim and is contrary to the values of modesty (tzniut), holiness (kedushah), and the sanctity of relationships as defined by halachah and Jewish tradition.

Ideally, no woman would ever enter such a realm, and no man would ever lower himself to seek it out. It is a societal and spiritual tragedy that such behavior exists. However, as Torah Jews living within a broader, secular society — and particularly one where the value systems diverge sharply from our own — it is also necessary to understand the broader cultural and legal context of such legislation.

In modern secular societies like Israel, which in many ways embrace extreme ideological positions on gender and family life, men often find themselves burdened by legal and societal norms that restrict their ability to function with dignity and balance. The traditional family structure is in decline, marriage is increasingly unstable, and men are frequently portrayed as inherently guilty or problematic. In such a context, while we cannot condone immoral behavior, we must ask whether laws that criminalize one side of a broken social reality — while absolving the other — truly promote justice.

This particular legislation allows women to continue participating in such acts without consequence, while prosecuting only the men. This does not reflect a fair or balanced moral approach, but rather a politically motivated move aligned with radical ideological trends that dominate secular discourse.

In a society truly committed to Torah values — such as the one that exists within many Orthodox communities in Eretz Yisrael — such behaviors are virtually nonexistent, not because of legal enforcement, but because of deep-rooted education, modesty, and communal standards. If society at large were to return to such values, the need for punitive legal action would diminish.

But in a reality where those values have been abandoned, selectively punishing one side — and particularly targeting men — not only fails to solve the underlying issue, but further entrenches systemic injustice. It sends a dangerous message: that men alone are responsible for a broader social failure, while women are exempt from responsibility.

To be absolutely clear: opposition to immoral conduct must remain firm and unwavering. But the pathway to rectifying such ills lies not in laws that demonize one party while shielding the other, but in a comprehensive societal teshuvah — a return to values of holiness, dignity, and sanctity in human relationships.

Saying no to inappropriate behavior does not mean saying yes to policies that unfairly discriminate against men. Justice, in the Jewish worldview, must be balanced, thoughtful, and rooted in truth — not in ideology.