Do you support the draft/evasion law?

Your position regarding the recruitment of Haredim has been written here more than once, in various columns and in countless questions in the FAQ—reasoned, clear, and pointed.
Still, I want to ask not only from the ethical perspective, but also from the current aspect of the conscription law.
Let’s say that religious Zionist members of the Knesset were to consult with you on how to vote when the draft law (or the draft evasion law—both definitions are correct, since it is a law that drafts and dismisses) comes up for a vote. What would you suggest to them?
I would like to argue that the law, although problematic, is the lesser evil, and that those who are interested in recruiting ultra-Orthodox must support it.
Many in the Israeli public are outraged by the possibility that a law will exempt 50% of yeshiva graduates from conscription, and rightly so—from a moral perspective.
But practically and strategically, this is the wrong approach.
The demand to mobilize everyone (or at least most of them) stems from the principle of equality (if the discussion is about the needs of the IDF, then the IDF itself declares that it does not need everyone)
It can be said that, in fact, Israeli society has already given up on equality in recruitment when it decided not to recruit Arabs.
I know your objection to this comparison, as there is clearly a difference between requiring conscription for Haredim—who are Jews, part of the national fabric, even if not Zionists or outright patriots—and Arabs, who are a foreign entity and are sometimes hostile and dangerous to state institutions.
And yet, and this is the heart of my argument: with respect to significant percentages of ultra-Orthodox society, the comparison is indeed relevant. Maybe not for the exact same reasons, but to the same extent in terms of the excesses.
The Jerusalem faction, the people of Mea Shearim, and extreme Haredim in Bnei Brak are defensive, averse, and hostile to the state – its institutions, secularism, and Zionism.
Their alienation from Zionism and secularism is not as dangerous as among some Arabs (an extreme Haredi with a weapon will not harm Jews, as opposed to an extreme Arab). But when it comes to the demand to enlist in a military framework based on nationalism, symbols, and authority that they reject—the comparison is misplaced.
If you have given up on the principle of equality with the Arab population, you can also accept it with extreme Haredim.
And hence the conscription law:
The current situation is that the IDF is sending tens of thousands of orders, without response and without cooperation from the Haredi community. According to the directive of the Supreme Court, for reasons of equality, orders are sent, for example, to 26-year-olds who are married with children—a conscription that is an economic loss is not worthwhile for the army, as Matan Kahane said.
The proposed law would exempt 50%—including extremists, hostiles, and elites (whom there is consensus on in the yeshivas to be left behind)—and recruit the rest.
The Haredim support the law, which will increase their motivation to cooperate and guide young people who are less likely to study to enlist. Those who do not cooperate will face personal and financial sanctions from the yeshiva world.
In addition, the mere support of the Shluchi Drabnan for a law that includes the conscription of yeshiva graduates will legitimize many of them from enlisting.
The recruitment orders that will be sent will be directed at young people of the appropriate ages, there will be cooperation with the Haredim, and thus the orders will be sent to those who are not studying, to modern Haredim, and are potentially more suitable for recruitment.
This law is important.
They may not reach the 50 percent recruitment target, but there will certainly be a dramatic increase in the number of Haredim who enlist, there will be sanctions on yeshivas, the situation of immoral funding of evasion will end,
A. The law has a moral flaw, but strategically it benefits everyone. Opposition to it is populism.
The religious Zionist Torah world also receives a partial exemption with the Hesder yeshivot. His daughters in national service, etc.
This is a situation that Israeli society is already partially circumventing. And there is no reason not to apply something approaching this to the ultra-Orthodox.