The drafting of yeshiva students is again one of the hot
issues of the day, as Prime Minister-elect Barak made it a
cornerstone of his policies for more than a year. Religious
parties are insisting that such a draft is nonnegotiable.
My only aim here is to refresh our memory. The Mesilas
Yeshorim ("Introduction") tells us, "I did not write this
work to teach people what they do not know, but rather to
remind them of what they already know and of what they have
already been well informed. Precisely because of their
incontestable knowledge of these things and this obvious
truth being known to all, they are frequently overlooked and
widely forgotten." Moreover I am writing the following since
it is impossible for a beis midrash to be without a
chidush and arranging these matters properly is in
itself a meaningful chidush.
The foremost principle of which one must be conscious is that
the Torah is actually the living neshomoh of am
Yisroel. It is therefore understood that our nation's
existence is dependent upon its connection to Torah and to
those studying Torah. When Torah study diminishes, the spring
that has sustained the Torah's vitality and mitzvah
observance dries up. The results are, chas vesholom,
assimilation.
There are individuals or groups who, though not Torah-
observant, maintain some connection to am Yisroel only
because others toil over their Torah studies. These bnei
Torah are the lifeline even for the parts of the Jewish
Nation that are remote from our nation's heart.
It is evident that the Torah's existence depends upon true
Torah scholars guarding the Torah in its authentic form. The
only way to produce gedolei Torah and genuine
talmidei chachomim is through their total devotion to
Torah and by concentrating all their will and talents,
without engaging in other matters (quoted from Maran HaRav
Aharon Kotler zt'l).
It is therefore clear that from all "yeshivos" where Torah
study is combined with other studies -- including the yeshiva
high schools in Eretz Yisroel (yeshivot tichoniyot),
the yeshivos with an officially linked university program,
and yeshivos with a program for joint military service
(yeshivot hesdeir) -- no real Torah scholar will
emerge. The only fountains from which the Jewish nation will
satisfy its existence are the yeshivos kedoshos where
there is a complete commitment to Torah study.
Likewise we should be aware that yeshivos regularly existed
in our nation ever since Avrohom Ovinu who "was an elder who
studied in a yeshiva." Afterwards Yitzchok and Yaakov also
studied in a yeshiva (Yoma 28b). Yaakov Ovinu educated
all his sons in Torah and designated Levi as rosh yeshiva
to teach the ways of Hashem and the path of mitzvah
observance that he had received from Avrohom. Yaakov
commanded his children that Levi always continue in this
position so that Torah study would never be forgotten. In
time, Yisroel in Egypt learned from the ways of the Egyptians
and worshiped avoda zorah like they did. The only ones
who remained with the mitzvos of the Patriarchs and did not
worship avoda zorah were sheivet Levi
(Rambam, Avoda Zorah, 1:3).
We see from the Rambam that although all of bnei
Yisroel studied Torah, only the tribe of Levi refrained
from worshiping avoda zorah. They were able to do this
since they studied Torah without engaging in any other
affairs. Rashi (Shemos 5:4) writes that Levi was not
enslaved in Egypt. The Ramban (ibid.) comments that,
"Each nation is accustomed to have scholars and teachers of
their religion's principles, and therefore Pharaoh left Levi,
who were their scholars and elders. This was all for a
Heavenly purpose." From the Ramban too we can infer that even
Pharaoh understood that it was impossible for there to be
real Torah scholars unless they devote themselves entirely to
Hashem's Torah.
A third principle of which we must be aware is that
sheivet Levi never took part in wars (except for the
war against Midian, according to our version in the
Sifrei, see Sha'arei Aharon, parshas Mattos
31:4). The Rambam (end of Hilchos Shmittah VeYoveil)
writes: "[The Tribe of Levi] is not privileged to have an
inheritance in Eretz Yisroel nor spoil [from the wars] like
their brothers since they were separated to worship Hashem,
to serve Him and to teach His righteous ways and moral
statutes to the masses. They were therefore detached from the
way of the world and would not wage war like the rest of
Yisroel . . . And not only sheivet Levi but any person
in the world who donates his spirit to separate himself and
stand before Hashem, to serve Him and worship Him, to know
Hashem . . . has cast off from his neck the yoke of
considerations of the multitudes that men follow and has
become sanctified kodesh kodoshim."
From this ruling of the Rambam we can understand that it is
impossible for there to be chachmei Torah in Klal
Yisroel teaching Hashem's just ways and righteous
statutes unless they separate from the ways of the world and
refrain from engaging in anything else. (See Nechemia
13:10- 11 -- "I then became aware that the portions of the
Leviim had not been given and the Leviim, the singers and
those who performed the services, had fled, each to his own
field. So I contended with the rulers and said, `Why is the
house of Elokim forsaken?' "). Furthermore we see from the
Rambam that sheivet Levi does not wage war, and since
the Rambam does not differentiate between the types of wars,
we understand they cannot even participate in a milchemes
mitzvah. Although the Rambam writes (Melochim
7:34) that even a chosson and kallah must
participate in a milchemes mitzvah, this ruling does
not include sheivet Levi.
We can offer a proof to this assumption. The Rambam himself
writes (ibid., 5:31) that the milchomoh against
the seven nations living in Eretz Canaan was a milchemes
mitzvah. The Rishonim (Ramban and Rashbam) write
that the count mentioned in the beginning of Bamidbar
was to find out the number of soldiers who were later to
conquer Eretz Yisroel. "The Leviim after the sheivet
of their fathers were not numbered among them"
(Bamidbar 1:47) -- since they do not wage war.
Although the milchomoh against the seven nations was
surely a milchemes mitzvah, the Leviim did not take
part.
The basis of the National-Religious camp which maintains that
there is a religious obligation to serve in the IDF (army) is
pure ignorance. I think that since we were promised, "It
shall not be forgotten out of the mouths of its seed"
(Devorim 31:21), we will never have a religious
defense minister. Although there is no religious coercion in
Israel, they think it does exist.
The fourth principle is when the Torah writes (Shemos
17:16): "Hashem will have war with Amolek from generation to
generation," it refers to Torah study. HaRav Moshe Chaim
Luzzatto, the author of Mesilas Yeshorim, writes in
Derech Eitz Chaim, that the only remedy for our
nation's suffering is engaging in Torah study. There is
nothing that can weaken the power of the Sitra Achra
except studying Torah.
"We heard that in the times of the mekubal, the
chossid R' Shimshon Ostropolar (in the year 5608-
1848), when there was a gezeira, Rachmono litzlan, he
forced the Sitra Achra to divulge why it denounces our
nation more than all others. The Sitra Achra answered
that by annulling three things it would stop. The three were
Shabbos, mila and Torah. The Rav immediately responded
that even if they and more would be destroyed, they will
never, cholila, annul even one letter of our holy
Torah.
"A proof that all of the kabolos that I have given you
are true and that Torah study is to the yetzer hora
and the Sitra Achra like a deadly poison, and for our
brethren Beis Yisroel a life-saving drug, is that the
churban of the Beis Hamikdash was caused by the
sin of bitul Torah, as our Torah (Devorim
39:24) writes, `Because they have forsaken the bris of
Hashem' and the bris mentioned there refers to Torah.
We find that HaKodosh Boruch Hu waived punishing for
avoda zorah, promiscuity, and bloodshed but not for
bitul Torah."
The fifth principle is that Amolek comes only when we are
negligent in our Torah study. "If you should neglect the
study of Torah, there will be many who will mevateil
you from it" (Ovos 4:10). The Bach (Hilchos
Chanukah) asks why the avoda was taken from the
Kohanim in the time of the Chashmonaim. We have a principle
that there is no gezeira on spiritual matters. He
answers that since the Kohanim were negligent in their
avoda it was taken away from them. The only
possibility left for them to regain the avoda was to
act with mesiras nefesh.
If, today, we increase our efforts in Torah study and are
more diligent, we will not have to fear those against us.
They themselves admit that they do not want to touch those
who study Torah the whole day. The entire power of Amolek is
upon those who "were feeble in your rear" (Devorim
25:18). Chazal say (Shabbos 30a) that even the
mal'ach hamoves was unable to overcome Dovid Hamelech
as long as he was engaged in studying Torah.
At present the noisy minority of the erev rav wants to
overwhelm us and, chas vesholom, to stop us from
studying Torah. I believe their main reason for doing so is
their jealousy of the natural increase of those loyal to
Hashem. They are accustomed to a lifestyle with one child and
two dogs while we, beli ayin hora, are constantly
growing. This jealousy eats them up, as Shlomo Hamelech
(Mishlei 14:30) writes, "Envy is the rotting of the
bones."
This principle is evident from what happened in Egypt.
Pharaoh the king of Egypt said (Shemos 1:9), "Behold
the people of bnei Yisroel are more and mightier than
we. Come let us deal wisely with them lest they multiply and
it come to pass that when any war should chance they also
join our enemies and fight against us and so go out of the
land." The Oruch HaShulchan (in his droshos)
asks that the order of the pesukim should apparently
have been different. The Torah should have written, "Come let
us deal wisely with them," after "Behold the people of
bnei Yisroel are more and mightier than we. When it
come to pass that when any war should chance they also join
our enemies and fight against us." A plan only needed to be
made because of the fear that bnei Yisroel, who have
become so many, will join their enemies. The result should
have been written after the cause and not beforehand.
The explanation is that since Pharaoh saw bnei Yisroel
had so multiplied, that in itself was sufficient reason for
"Come let us deal wisely with them." Since "A tzaddik
hates sheker" (Mishlei 13:5) therefore
sheker in turn hates the tzaddik. Only as an
excuse to the world did Pharaoh say, "When it comes to pass
that when any war should chance they also join our
enemies."
Today too their hatred of us is because we have, beli ayin
hora, become so many, and therefore they said "Come let
us deal wisely with them lest they multiply." Let us stop
them from studying Torah and we will persuade them to enlist
in the army, to look at films full of worldly pleasures and
temptations, to smell the alien ketores, to listen to
mockery about emunah and tsnius. After all
this, they will be ours and their multiplying will, chas
vesholom, discontinue. Although for others they say,
"When it comes to pass that when any war should chance" --
your brethren will fight in the war but you will remain in
the rear, the truth is that they do not need us anyway.
The Rambam's ruling (Hilchos Dei'os 6:31) about a
person being influenced by his environment is well-known. The
Rambam tells us that a person naturally follows the actions
of his fellow countrymen and he should therefore join with
tzaddikim and chachomim and learn their ways
and distance himself from reshoim so that he will not
learn their evil ways. Furthermore Rabbenu Bechaye (in the
beginning of Lech Lecho) writes that an unfavorable
environment is a reason for someone's free will to be
annulled. Consequently Avrohom Ovinu was especially
commanded, "Go you out of your country and from your kindred
and from your father's house to the land that I will show
you" (Bereishis 12:1).
This concerns a person who lives in an undesirable
environment and is still free to choose what he wants. Even
in such a case the Rishonim write that a person is
naturally tempted by the environment. How much more so in an
army camp where he is forced to be in adverse surroundings,
where people mock all sacred values and he has no possibility
to run away. He will then, chas vesholom, surely cast
off the yoke of Hashem in order to be like everyone else.
I will offer as a proof to what I have written an extract
from Hamodiah (18 Cheshvan, 5744-1984) that cites a
letter from a reserve lieutenant printed in Ma'ariv (a
popular Israeli daily) depicting the problems and suffering
of religious soldiers because of their religious background.
The writer concludes: "Doubtless a young religious boy
enlisting into the IDF and even in the hesdeir
arrangement finds himself facing many temptations and
difficult-to-overcome tests. I therefore think it is possible
to understand why there are fathers who live poorly (and
surely do not buy a television or car) so their sons
can study Torah day and night. A spiritual loss for their
sons will cause them suffering to a degree no less than that
of the suffering of someone bereft."
Their criticism of there being a huge amount of chareidi boys
is not only open jealousy towards us but also an expression
of hidden fear. Tumah is frightened of kedusha.
The Ponim Yofos (in parshas Shalach on the
posuk "The earth devours its inhabitants,"
(Bamidbar 13:32) when the meraglim went to
Eretz Yisroel, writes that the Canaanites died because
Yehoshua and Koleiv already entered the land and brought
kedusha to Eretz Yisroel. Those Canaanites who lacked
the strength to withstand the kedusha were immediately
vomited out of the land and died. Chazal (Shabbos 34a)
write that R' Shimon Ben Yochai stared at someone who made an
unfitting statement and he became a pile of bones. Through
staring, R' Shimon caused excessive kedusha to dwell
on that person. The person could not endure so much
kedusha and therefore became a pile of bones.
When they say there are too many chareidi boys they really
mean that kedusha and tohoroh have increased,
which is a reason for tumah to burst. This is their
great fear but they themselves do not know how to express
it.
On the same great day of the enormous tefilla rally in
Yerushalayim at the end of Shvat, I saw two interesting
things on the first page of the (Hebrew) Yated
Ne'eman: (1) An announcement about the tefilla
rally, and (2) Beli ayin hora, a large amount of
engagement announcements. I said that the results of the
rally do not interest me any more since we have already won.
This is what Hashem said to Odom Horishon, "Be fruitful and
multiply fill the earth and subdue it" (Bereishis
1:28) -- whoever fills the land will subdue it. We must keep
in mind only one thing: "The more they afflicted them, the
more they multiplied and grew" (Shemos 1:12). "In the
zechus of noshim tzidkoniyos our fathers were
redeemed from Egypt" (Sotah 11a) and in the
zechus of the righteous Jewish mother we will be
redeemed in the future too.
One more problem remains to be explained. There are today
three sorts of lomdei Torah who receive military
deferrals: (1) Those of whom Toroso umnosom (literally
meaning "the Torah is his trade"), who learn full time
without any other endeavor. Some of these are incredibly
diligent, real masmidim, while there are others who
are less so, but in any case all keep the daily yeshiva
schedule. Someone who is not Toroso umnoso is
immediately removed from any yeshiva's student body. I know
that this was the opinion of Maran the Chazon Ish zt'l
and this is actually what the contemporary roshei yeshivos
and the Vaad Hayeshivos do. (2) Kollel students who
discontinue their studies for some reason. This group enlists
willingly in the IDF, but the army is just not interested in
many of them. (3) Boys who unfortunately do not have a desire
to study Torah. Understandably when they reach the age of
entering the army their names do not appear on the Vaad
Hayeshivos' list. We are concerned about this group since
their being recruited into IDF will make them easy prey for
those who mock Yiddishkeit. Maran the Chazon Ish
zt'l wrote (Kuntres Igros 1:113) "The remainder
of our patience is tried in this demanding situation .. With
a worried heart and broken spirit we see how the young goats
look and we are engaged in building walls and erecting
separations between them and the wild street . . . full of
deceit and love of abominations."
The Amoleikians lay in ambush for them as the Torah writes,
"Smote the hindmost of you, all who were feeble in your
rear." For them we must, day and night, continually think of
ways to help them. "Our toil are our children"
(Haggodo) who were reared with great love by their
mother. The hope for their future atoned for all the
difficulties in the period of bringing them into the world.
We cannot rest or remain quiet until we find a solution so
that not even one nefesh will be lost to
Yiddishkeit, and Hashem will help us.
