In this paper we examine the implications of prenatal diagnostic (PND) technologies on the pregnancy experiences of Haredi women in Israel. While a wide range of PND technologies are offered to all Israeli citizens as part of routine prenatal care and subsidized by the state of Israel, Ultra-orthodox Jewish women use them selectively. Israeli doctors and lay persons view compliance with PND and termination of affected pregnancies as responsible maternal behavior, and often misinterpret Haredi women's selective use of prenatal testing as irresponsible. These criticisms eclipse the different way maternal responsibility is conceptualized in Haredi communities; it is not framed in terms of exercising choice but of being chosen. Namely, Haredi women spend much of their married lives pregnant and view childbearing as a gendered route of devotion. Pregnancy signifies for them a divine mission. Bearing a child with a disability is taken as a test of faith and God's decree to be accepted. Yet, any indication of fetal anomaly creates anxiety about the women’s ability to fulfill their God-given task and about their position in an unwritten hierarchy of gendered righteousness. Becoming terrified following an indication of fetal anomaly signals falling spiritually short of God’s challenge. Thus, PND harbors a specific kind of risk for Haredi women, as it makes them “terrified of becoming frightened,” subjecting each and every pregnancy to inevitable struggles. Unlike the American women described by Rayna Rapp, who were left alone to engage in "moral pioneering," Haredi couples often assign challenging reproductive decisions to rabbis, or "expert moral pioneers." Rabbis may advise to pursue further testing (scans or amniocentesis), or prohibit it because any further medical information might impede God from performing an explicit miracle. A rabbi could prohibit or allow termination; sometimes he might even put enormous pressure on a particular woman to terminate the pregnancy if he felt that her physical and emotional health was seriously compromised. Yet rabbinical involvement does not exempt women from viewing themselves as inadequate in their religious devotion. All our interviewees had attended prenatal care checkups, but had rejected the maternal serum screening test, and were opposed to amniocentesis. Nearly all accepted ultrasound scans, but their number and timing varied among women and from one pregnancy to another. Ultimately, our study contributes evidence that refusing PND is not equivalent to resisting the medicalization of pregnancy.