Help me formulate a question for the petitioners according to the following text:
Petitioner E
 
The honorable court is hereby requested to compel the state to compensate the former haredim for the damages caused to them as a result of the state's neglect, by failing to adequately enforce the compulsory core curriculum in haredi educational institutions. 
 
These are the reasons for the petition: 
 
1.	One of the most basic human rights is the right to live with dignity. From this right derive a number of rights, which the state is required to grant its citizens by right, and not by grace. The right to live with dignity obligates the state to prevent not only situations in which the individual will be subjected to humiliating material conditions, but, in accordance with the words of Justice Edmond Levy, the state is required to guarantee each and every individual in society a life in which he can realize his inherent human potential. 
 
2.	The state does not meetthese obligations when it refrains from enforcing the obligation to teach core curriculum in the Haredi sector, and in this way abandons the children of the sector, some of whom grow up and leave with the question lacking basic tools that will enable them to live with dignity and realize their inherent human potential.
 
3.	The right on the agenda is the right to education. Education is a deliberate process of transferring knowledge, values, beliefs, views and perceptions in order to advance the goals of the state and enable the realization of the human potential inherent in each person. 
 
4.	At the individual level, the right to education derives directly from the right to live with dignity, the right to autonomy, the right to equality, freedom of expression and freedom of occupation.  In fact, it constitutes a basic and necessary condition for the satisfaction of these rights, and therefore violation of it is necessarily reflected in the violation of these rights as well. 
 
5.	The core curriculum constitutes the most basic core of the state curriculum in Israel. The goal ofthe program is to provide a uniform knowledge and values base, which is required for every person in order to realizehis human potential, integrate into society and live in it with dignity.
 
6.	As part of the2008 education policy document, it was decided to establish compulsory core studies according to an institutional code. According to the Ministry of Education's decision, Haredi institutions are obligated to teach at least 75% of core curriculum per week, including math, English and science, asthe Ministry of Education is obligated to supervise and enforce.
 
7.	In practice, a significant portion of Haredi educational institutions do not implement the core curriculum to the required extent within their curriculum. Therefore, pupils' education in the Haredi education system can be regarded as deficient and inadequate, according to the definitions of the Israeli Ministry of Education.
 
8.	Since the duty of enforcement applies to the Ministry of Education (the duty of the state), this can be identified as a political violation of the right to education, and the basic rights that are conditional on it. 
 
9.	The lack of enforcement of core subjects in Haredi educational institutions leads to a severe violation of the autonomy of the former Haredim and their right to freedom of occupation.  This is expressed in the reduction of their free choice, in the denial of their right to leave the group to which they belong, in which they lack basic skills that enable them to integrate into another occupational, social and cultural life path. For example, an ultra-Orthodox boy who lacks basic knowledge in various fields of study will find it difficult to integrate into society with dignity, as well as to find employment and a decent livelihood.
 
10.	The violation of these aspects leads in turn to the violation of two additional human rights: the right to dignity and the right to equality. The state's neglect of the former ultra-Orthodox is a direct blow to the dignity of young Haredim and their ability to live and earn a decent living. 
 
11.	And if the state claims that theultra-Orthodox manage to exist to a minimal extent, it can be said that as long as a standard for minimum subsistence is not established, it cannot bearguedthat this threshold is met.
 
12.	In terms of the right to equality, two main points should be addressed. First, the low representation of enforcement of the right to educationand its derivatives (core curriculum) inHaredi education compared to other educational institutions under the same institution code is a direct violation of the right to equality. The state must treat the entire population equally.
 
13.	The second point relates to equality in terms of compensation.  Just as the state tends to benefit other disadvantaged populations, because they areworn out by social dispositionsthat are in no way under their control, so should the state treat former Haredim who wish to acquire basic education.
 
14.	It is not only appropriate for the state to compensate the former ultra-Orthodox for the injustice caused to them, butit is obligated to address their plight, since the state itself fell asleep guarding their rights. Thus, the state is many times more obligated than to assist other disadvantaged populations.
 
15.	Arguments raised in the past against compensating the ultra-Orthodox in this matter were based mainly on the fact that Haredi education operates in a manner contrary to the state's recommendations.  This claim may sound convincing, since itplays on political positions and arouses reservations about ultra-Orthodox society, but in practice, this claim is flawed and completely contrary to the values of the State of Israel, which of course has the tools to impose policies that it itself has determined.
 
16.	In fact, this is similar to cases of welfare intervention in cases of child neglect. In such cases, too, is it claimed that it is the parent who neglects the child, and therefore the stateis not obligated to intervene? Of course not. In this context, too, it is true that Haredi education is what creates initial neglect of its students, but here, the state lends a hand to the neglect of children in Haredi education by not performing its obligations. How would we react if we heard that the state adds to the neglect of children who managed to escape from neglectful homes and does not provide them with an envelope to meet their needs?
 
17.	For example, Number A asks: "I blame the state for not enforcing the Compulsory Education Law. Every ordinary child in the country, if his parents do not send him to study, the statewill force them. And for me, as a child who studied in the ultra-Orthodox education system, the state abandoned the decision of my parents, who chose to deny me basic knowledge." 
 
18.	What's more, this is not a negligible handful of Israeli society. In fact, it was found that 13%. Three of those studying in Haredi educational institutions ask a question. If so, we are talking about a substantial number of people who are ejectedfrom the religious world into the world of employment, without basic knowledge of essential professions. This is not only an injury to a significant percentage of the Israeli population, but also a significant blow to the State of Israel.
 
19.	Since the right to education is a dual right, since it applies to both the individual and the state, it is appropriate that a critical analysis and discussion of the violation of educational policy (in this case, the lack of enforcement of core subjects in Haredi education) cannot be done only within the framework of examining the violation of individual rights, but must also take into account the violation of state rights.   
 
20.	So, alongside the interest of caring for the former ultra-Orthodox, there is the public interestthat Israeli society will gain in compensating the ultra-Orthodox.  According to Malach, one of the leading quantitative researchers on the subject of Haredim, the lack of general education (core studies such as English and mathematics) makes it very difficult for Haredi men to enter the labor market. According to his calculations, the loss of GDP to the Israeli economy today due to the low representation of Haredi men in the labor market and their low wages amount to about NIS 29billion.
 
21.	And if this is not enough of a significant economic loss, one of the functions of the core curriculum is to impart the virtues of basic democratic citizenship and identification with state institutions. In this context, it was found that there is a direct causal relationship between LiModi Core and national resilience, a strong economic situation and minimal common denominator, values and norms that must be promoted in order to overcome the distributive situation of Israeli society. If so,  The absence of political intervention means increasing social gaps in the State of Israel. 
 
22.	Moreover, it appears that the right to education is a condition for the advancementof public health and the realization of the right to health.  Studies show that there is a direct correlation between education level and the quality of health and health decisions in general, so that the more developed a person is, the more likely his health condition will be to be better. 
 
23.	Thus, neglecting the education of the ultra-Orthodox inevitably harms their ability to lead a healthy lifestyle on the individual and community levels. Thus, for example, during the COVID-19 period, the percentage of infection with the virus was much higher in the Haredi population than in the general population. In addition, there was less adherence to the Health Ministry's directives among the ultra-Orthodox.
 
24.	It seems that the state's neglect of thedisposal of Haredi children constitutes a direct violation of the human rights of the citizens of the State of Israel, and is completely contrary both to the values of the State of Israel and to the public interest of the entire Israeli population. 
 
25.	Due to all of the above, it can be determined that the violation of the rights of the former ultra-Orthodox does not meet thelimitations clause. It is not by virtue of law but contrary to policy that It itself has established, and does not even promote a proper purpose. Since the state chose not to do anything (not to enforce), it is not possible to examine whether the measure that was not chosen advances the goal that it seeks to achieve, but it can certainly be argued that alternatives could have been chosen that harm those who left the question and the country as a whole,   Such as financial assistance until the acquisition of skills that will enable livelihood and financial independence. According to us, the state's refraining from compensation and economic support constitutes a very severe violation of rights, without any benefit that grows on the other hand.
 
26.	Therefore, the honorable court is requested to accept the petition and compensate the ultra-Orthodox for the injustice caused to them as a result of the abandonment of the state.   
 
 
 
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