The topic of Army service, you know, when it conflicts with Tom Latora, especially for each of you guys, is needless to say, a hot button issue. You know, in many ways it's probably the most divisive issue, certainly in Israel, in the Orthodox with the Torah community. And like most such issues, there's usually a lot of heat and not that much light. And there's usually a direct correlation between how loud people scream and how little they know about the topic, and that's a shame, but that's a reality. Most people allow their ignorance to fuel their passion, which is a problem. And therefore, my goal today is not to necessarily decrease anyone's passion for the topic, or for a particular side in the question, but that at least it should be informed by actual sources. And what I'd like to do, until we get to the final, final sources, perhaps will only be glancingly referring, from a source perspective, to the "contemporary issues and politics" and the "makhlokas," what I really want to do, because I think this is how every important "sogyo halakh" or "hoshkafik," and this is some kind of a combination thereof, should be studied, is through the sources themselves. What do the sources tell us? It was the Torah Hakodosia tell us. Once we know what the Torah tells us, and most of the sources, as you shall see, are significantly predate 1948. So once we see what the Torah says in the halakh on the Torah Shabbat says about this, then we can try to figure out how that should be applicable to current social situations, current military situations, etc. And there, it's certainly going to be possible, I think. I'll say in advance, even though I have a personal preference to this topic, but I would consider this a "sogyo" that "elu-elu-delu-delu-delu-kimchaim." I don't think either side is completely illegitimate. I think you can abuse or misinterpret or exaggerate positions, but I think fundamentally, there's room to have different perspectives on this question, but those different perspectives have to be informed, not only with respect for the other side, but more importantly, as a first step, by the "makhoros" themselves. So what I'd like to do is to start off with as much as we can. I know it's hard to do this in any "sogyo," but I think, you know, method logically, which is the best way to do any "sogyo," especially a "sogyo," in which there's some level of emotional investment in. And that is to try to analyze it as if you know nothing. Or as I sometimes like to say, imagine you are a Martian and you just landed here, you know nothing about any arguments, fights, "haredim," "hazanish," "bengorean," you don't know anything about that. You just happen to have, you know, a "tanakh" and a "gomara." And you want to see, what does the Torah say about this question? Are people who are committed to the Torah following the Torah, which includes certainly learning Torah, should they be fighting in an army? That's why you don't know anything else. So I think if we were to start that way, that's the most authentic way to go through the "sogyo," as theoretically unbiased as possible. Yes, impossible to be completely unbiased. Most of us come to this with an emotional persuasion. You know, I assume if I was giving this exact same sheer in the mirror, you know, there might be some open-minded guys there too, I would assume, but they start off with a slightly different bias than in a room here. You should also be open-minded, but it's unavoidable that there's some bias, but as much as we can to try, as I say, use that, you know, for some reason this is what sticks in my head. You know, as I say, as a Martian who just landed here, we know nothing, we're not biased, we haven't heard any, you know, fighting, we haven't heard our mother or our father or our brother or whatever, you know, be telling us something impassioned over the years, you know, and no one brainwashed me in Camo Chava, nothing like that. I just, you know, want to know, you know, as much as I can from an objective, uh, perspective. So to start off, it's worth noting, this is not even on the sheet, uh, directly, but if you just were to skim Tanakh, you already get a little bit of a sense. I mean, Avraham, Moshe, Yahushua, David, uh, these are all warriors, right? The models that we have in Tanakh are greatest avos, our initial patriarchs. Uh, none of them were just, you know, as we might say, uh, in today's jargon, Kolodungalite, uh, you know, who never thought, you know, that, that, that Palisheva Gaxi's never seen some. It kind of looked like me a little bit, uh, but skinnier, 'cause when I was younger, I was skinnier. Anyway, that guy, that's not actually who Tanakh presents. And we have an actually a very famous Camaro. This is first source on your sheet. The Camaro Moidkotten describes specifically David Hamelach, and how, yes, on some level, there's a tension, but it's a tension that David himself lived with, more of a duality, that David was both, and that he was Yoshay Vosek Pitoro, at which point he was a very, um, you know, I wouldn't say weak, but flexible, meek, almost person, Toulas, almost like a worm, or like, could go either way. It was very, you know, unimposing, I guess you could say. And yet, the same personality, 'cause she goes to LeMochamahayamaxia Atmokeitz. In other words, he understood the different times in his life, different situations, acquired different things, and it wasn't a stira, the idea who the guy who could be the Yishiva guy could also be the one, uh, you know, who picked up, you know, as you may know, the, uh, the founding, uh, founding machina, the whole machina movement, is the machina in A. Lee. And everyone refers to A. Lee, but that's actually not the real name. And you know what, most don't A. Lee, what's the real name? Benet David. Because of David Amelach. The Saffa of Asaifa, right, the Sword and the Safer. Right, so that model of being able to do both is certainly a, uh, a Tanakh model. Moreover, as the, uh, Ramban, in the second source on your sheet, points out, Melachamahayamaxia, right? So we have the past, our past heroes. Tanakh heroes certainly, uh, waged war. And when we think about our ultimate future hero, the Melachamahayamaxia, so the Ramban is quite clear here. Again, we won't read it all inside, we don't have the time. But the Ramban describes, initially, some of the things you might just imagine from a quote unquote, "from perspective" that Machiax is going to do. All the mitzvos and all the things that he's going to do. And the Kyruv revolution and Torah and mitzvos. All these very nice, wonderful from things and carbonos and all sorts of build up. Basically, mikdosh, hopefully, and all sorts of other things. You know, very religious, you know, rabbinical type things you might say. Uh, that, uh, Machiax is going to do. And then the Ramban repeats numerous times. They gave you just some examples here on the sheet. (speaks foreign language) Machiax is also going to be fight a battle, right? If I'm not mistaken, I don't want to, I'm stepping out of my lane a little bit because I could be wrong on this historically. But when I was a kid, that's when Khabad came out with all things, (speaks foreign language) and mitzvah tanks. And, you know, I was a kid, you know, when I was, you know, we got these very grab stickers, you know, everything was very militaristic. And, you know, it was cool. It was a very good way of just motivating kids anyway. But if I'm not mistaken, at some point, somebody told me, I don't know if this is inaccurate, so you'll forgive me. But I think I was told that this was in part part of the whole agenda of, you know, the rebel being mitzvah, or the whole war in mitzvah time, that like they were using military metaphors because, you know, this, the role of mitzvah has to fight battles. And they kind of, I don't think this was so persuasive, but they were arguing sometimes explicitly, sometimes implicitly that, you know, the cure of war was a war. And that, you know, the rebel made not afford any battles with a gun or a parade, but, you know, he fought the war for Jewish continuity or something like that. You know, it's good for fundraising. And I'm not saying I didn't even believe it. I just don't think that's what the Ramam was talking about, honestly. In fact, I think it's because the Ramam was talking about two different things. But be that as it may, that's another example. One more, maybe I put this out of order, I apologize. But another example, as you see even the Ramban here, "Embracious Kravov," I have the third source on your sheet, points out that Afraham's reputation as a military leader was so fearsome that the Ramban there says that the Plishtim later in subsequent generations made treaties with Yitzchok, because they were scared of Yitzchok, because presumably he's going to be the warrior, like his father, Avraham was. As you see here, the Ramban, who come, Ben Chayal, Ashir Libo, Kaleva, Arie, for Adaf, Arba, Malachim, Giborim, Moir, Vinic's name, et cetera. And they were worried. Maybe Maisavos, Asua Bani, maybe Yitzchok is going to be a warrior like Avraham. So, again, we think of Avraham as, you know, Nefrashishal, Osuvahara, and he was the great cure of revolutionary in the founder of the ethical man. You know, ethical monotheism and he was Tzadek, he was Avraham. He was something, you know, we could speak forever and still not say enough about Avraham Sitkos. But he wasn't just that. He was also, also, also a mighty warrior. And perhaps, or another similar example, you know, a very, very important example, later we see in Bemidbar Parachlamadalev, Parachmatos, when, of course, they're, you know, gathering the army in order to be able to fight against them. I'm all like, and at Midjan, so what does the Torah tell us about Midbar Al-Aamadalev, Gimmel, right, that you have to take Anashim, what are Anashim? Rashi says right away from Hazal. Anashim doesn't just mean grown man or Spider-man, it means Tzadekim. Anashim Khachamim, but you do him. Right, that the army is actually not supposed to be, you know, the non-Mishiva people, so to speak, the non-learners, the least righteous. Well, the Bami guys aren't learning any way, so let me go to the army. Right, in Tanakh, it was literally just the opposite, Dafka, the Tzadekim. Moreover, if you take a look at Shofthim in Parakey, Pasa Gedalid, Shiraz Devorah, when she is praising, Devorah is praising the people of Makhir, in Zvulin, after they defeated Kanan, so she describes them in very poetic terms. Shiraz Devorah, we don't really always know what's going on when you just read the Pshat, but I gave you here both Radak earlier, and then even after that, the Malbim, even more clearly than the Radak, both make the point that she was praising the Dafka, the Dafka, the people who helped lead this battle, were not the warriors, but the Tzadekim, the Tzadekim, just to read the quote from the Malbim, he says, "Who are these people that Devorah is complementing and thanking for participating in the war?" Makhokikim, what does that mean? Khachamim Badass, right? Khachamim Badass, right? Khachamim Badass, but Makhamim, these are the religious scholars, right? The Dafs and Din, they weren't the warriors, necessarily you would have expected, but they were the Yishiva guys, the Khachamim, the Rabbis, the Eilu Shahul, Yimimim, the Zulun, how you motioned, but shaved so far, the Al-Aulu, they were holding, so to speak, the Quill, the pen, they were right, the Hadooshay Torah with, that was so to speak, their typical, you know, weapon of choice, these weren't the people who typically are holding, you know, the guys, you know, the guns and the, and all the other such weapons. So, you put it all together, and again, I'm just trying to be as fast as I can, just to give you a sense of an overview, but again, I think you just have to, you have to start somewhere, it's a huge topic, right, but it makes sense to kind of start at the beginning. And again, I'm not saying that if we would stop here, we have definitive conclusion, right, because you can figure out all sorts of ways to distinguish between then and now, et cetera, but again, it's not irrelevant. I'm not saying it's dispositive, but it's, it would be, I think, dishonest to call this irrelevant as well. And furthermore, and here we get, start getting a little bit halochic, perhaps the most important, again, again, I'm not saying this is the, the final word, but as a first word, I think that we have to really pivot, of course, to the Parshah in Dvarim and Parachov, where the Torah tells us halochically, what are the requirements, what are the stipulations for going to battle? And we know that there were various exemptions, right, and there's no, you know, if you look in Dvarim, I promise you, you will not find the Ushivogai deferment, and maybe that's implied, we'll have to see. Or maybe the opposites implied, but we do have deferments, people who built a house and built a vineyard and just got married, and then the Torah tells us, you have this, you know, three quarters of the way down on the first page, Dvarim Khaf, Khaf, excuse me, what else, who else is the fourth deferment, Ha'yare-varachalayvav, someone who's really scared. Now, what exactly does that mean? So Rashi, Al Ha'yare-varachalayvav, quotes Namachlokas and Khazalayvav, which is really a Mishnah, and then a sub-sunga-marah, but it's a really a Mishnah, Rashi's quoting a Mishnah, and Masaktasota. Rabbi Kiva says, kimashma-o, a scaredy pants. Let's be honest, everyone likes to talk tough, and when you were a little kid, everyone got dressed up in the army uniform, et cetera. But push comes to shove, you know, not everyone's cut out for battle, and not everyone is going to be so excited and going to have the courage to face down the enemy when the bolts are whizzing by. And the point being that this is something that is quite well known, fear is contagious. So it would be incredibly dangerous, you could say, tough it up, or too bad. The answer is, yeah, that might be true on the merits for that person himself. Maybe that person himself doesn't deserve, just because you're scared you deserve to get home, you know, easy. It says, you know, right, maybe for that person that's not, quote unquote, fair. But it's not really about the person, it's about the military, you know, battle. It's about the cause, and his fellow soldiers. And you want to be in a foxhole with someone who knows who's going to have your back, not someone who's going to be crying in the corner. And when someone else is fearful, it's contagious. So Rabbi Kiva has a very compelling argument, and if Rabbi Kiva's right, that's very nice, and it's a good lesson. But obviously, as long as you do with our topic. Nevertheless, if you continue, as Rashi himself, quote, abyosia literally disagrees. Abyosia clearly says, "No, how you all right?" Abyosia, it means someone who's scared, because he's not that firm. And he's worried that because of all of his abyos, Hashem may use the fog of war as an opportune time to kill him. Now, if you were speaking really, you know, philosophically, or theologically, you know, it's not necessarily so logical. Not that God couldn't kill you at war, but, you know, I can't say I know everything about Hashem, but I think that he could kill you without war also. If you really deserve to be punished, so Hashem could, you know, find a way to give his retributive justice in many different ways. But it's also made me truth-theologically, and it is certainly true, psychologically, that it seems like it would be easier for God to just, you know, anyway, there's a bomb, you know, 2,000 people are going to die anyway. You might as well be one of those guys who gets the shockwave or the shrapnel or whatever, like it's an easy thing. And if I know that there might be a target on my back anyway, because I know in my heart of hearts, you know, all these sins that I've done, you know, I might be more scared. So, says Abioshia Gleely, that itself is a hit there. Now, before we digest the consequences or the implications of the Abioshia Gleely's opinion, take a look at the next words, which is the original, you know, that Rashi is paraphrasing from, which is the mission in the Gomara. And there, towards the bottom of the page, you see, there's actually a third opinion. Not only is the Rabbi Akiva, not only is Abioshia Gleely, we have a third opinion in the Mishnah, which is not a hundred percent clear, but will the Gomara itself is going to digest. So, the difference after saying Abioshia Gleely's opinion says the Gomara, excuse me, the Mishnah, Rabbi Oseo, not Rabbi Oseo, but Rabbi Oseo's third opinion. On mono, the Cohen Godol, you know, if a Cohen Godol, or something married in al-mona, right, that's a woman, he's not allowed to marry. Grushe of jaluzza to regular Cohen, or regular Jew marries of Mamzerre, or somebody else, he's not allowed to marry, Basistra, La Momsir, or La Naseen. All those examples says the Mishnah Harezeh, Harehu, Hayari Barakaleva. So the Gomara obviously asks, what did Abioshia add? Abioshia Gleely has already told us it's not just about physical fear and courage of battle, right, but keep it clearly on one side of this equation. But you see, Rabbi Ose seems to be pretty much on the same side of the equation as Rabbi Oseo Gleely. Not talking about military fear, but rather just emotional or spiritual, I should say, fear. So the Gomara asks, my Ikhabir Abioshia Gleely, Ikhabinayo, Avera Derabanan. Now, since we don't have time, we're not going to do it, but in case anyone in Bikias has already got your bells going off, some of the examples on the Mishnah that Abioshia gave seem to be Surya Dariza, so that doesn't fit with what the Gomara itself says. My first show have to massage that, so point duly noted, but we're not going to get into it. But what the Gomara is telling us is that the difference with Abioshia Gleely and Abioshia is as follows. Abioshia Gleely is saying someone who's Missyarim and have Avera Shabhiyadaw, because he did a really serious Avera's Avera's Dariza. Rabbi Ose is, I don't know if you want to say it's a cool or a humra, but you have a perspective you want to take, but a bigger shadish. Rabbi Ose is saying, even if the person only has history, Derabanan! That's enough. In order for you to have the exemption of Ha'Yara Abirachalayvam. And the Gomara gives an example, who won't be an example of a Dinderabanan? Hasah, being Tila L'etfilah. We know that you're not going to use to put on your Tila, you make a Brukhah. You notice this talk until you finish putting on your Tila. If you're Ashkenazi, you make two Brukhahs, as far as you only make one. That's a hefsek. A hefsek in the middle with a Brukhah, that image was a Derabanan. So, if you stop here for one second, it's really quite dramatic. A corner of Yossi, and a special corner of Yossi, what's the mirror of this discussion? The mission of this discussion was exempt. So, if I were to ask you, a corner of Yossi, really, so do you tell me who is in the army, who's not exempt, who's obligated to fight? This is where Mordecai might say, the Starkers. That's how many people could be in such an army. He maybe did something to their Abanans, but he never did anything to their Isis. Again, so, we could spend a whole half this year on this one source to try to understand the consequences of that. In the case of that, which then we'd miss out on the other good stuff I want to share with you. But one thing for sure, right, is it fair to say, based on this din in the mission of Yossi, the expectation of the Israeli army. That was Freudian, sorry about that. The Jewish army is that it would be of what religious standard? An incredibly high one. And it would not, again, it's not a direct contradiction because the mission of here is not talking about our question, per se. But it would be a little bit inconsistent, I say, to put it mildly with this mission to assume that Dafka, the more stark and the more learning you would do, the more you should be exempt from the army. That's not the impression you get from Yossi Aglili, right? What are the odds that the person who Dafka is at learning is also going to be the one who is not having a virus to be scared of. Right, unlikely. So, all of that is quite, quite significant. Now, that is, we've already, we're still in Tanakh. But maybe, you know, we've started getting quasi-halakic. Now, let's jump in with both feet to halakic sources. And this is the last source on the bottom of your page, also from the same Sugya in Messerta Soto, in which the mission it continues and says about all these exemptions. The guy who just built a house and the guy who just got married and he has the vineyard, or he's scared, says the missioner, but mad devarimamurim. All of these exemptions, those things you famously learned about in Safer Devarim. What are they talking about? De makham es mitzvah. Ava bam makham es clovah ha kol yotzen a phi luchasen mihredro ha kala mihupaso. The gomara, do you think the gomara on the next page? No, I didn't. But, oh, I'll give you the gomara, actually, a little bit later on on the second page. The gomara, as we will see in a minute, the gomara points out that there are two opinions in Tanakhim and what the gomara called hovah in mitzvah, a muta calls a mitzvah in rishus. And the gomara basically says, for all intents and purposes, when it comes to exemptions, those are synonymous terms. And the ramam, when he brings it down, he uses really mitzvah in rishus. So let's use those terms. Those are much more familiar to us. We have things called makham es mitzvah, and we have things called makham es rishus. Or what this mission was called, hovah versus mitzvah, but we'll call it mitzvah versus rishus. It's less confusing. So it says the missiona, when we had the exemptions. Okay, so again, this idea that there could be people exempted from the army, and what about Shivion Benetel? You know, should everyone be the same? No, no, you could see in the Khabr Showeri, some people are exempt. Okay, we have such a concept. Again, maybe not the way we expected it, considering that the hayara mirah, halev, who might mean dafka, the fromus, has to go, but okay. But the concept of exemptions we have, but says the missiona, the exemptions only relate to what? And makham es rishus. But on makham es mitzvah, what the hayara makham is hovah, then, in fact, the exemptions do not apply, and in a dramatic flourish. It says the missiona, you know how we know it doesn't even apply? Because everyone has to go out in those battles. Afu al-hossa mikhedro, the kalamikupaso. Right, everybody, you'd think, you know, not just in the first year of marriage. Mommy from the Khabr, P.S., I mean, it depends on what you consider what happened last year, which was, like, 12 days. I don't know if you'd call that a war, not, I'm not sure what word they use. But, well, I guess it was about 13, 14, 15 years ago, something like that, which was, I think, that if I'm not mistaken, the last real Gaza war, there was a guy, there was a katan. He literally, he had his Khabr, he had his wedding night, the next day, he joined his unit in battle, which was, like, everyone was talking about on the news, how dedicated it was, and within a day or two, he suffered one of the most grievous injuries in the whole war. He was, like, the first guy through a door in his unit, you know, going through to some house, and had been booby trapped. And he got the brunt of his face was half blown off, it was terrible. The unbelievable thing, which is why I mentioned in particular, is because, after many, many months and months, maybe it was over here, I don't remember the whole timeline, he actually recovered. He had multiple reconstructive surgeries. If I'm not mistaken, as far as I know, he's still alive and a father now. The whole country was, you know, in rapture, you know, as you know women, it's one of the beauties of Israel, everyone's family. The flip side is that there's no such thing as privacy, because everyone's business, but because we're all family, like, why shouldn't I know? But, like, literally, you'd get into a taxi cabter then. First, I said, [speaking in foreign language] It happens to be that during that war, I had a mission, I was still living in America then, and I had a mission for my community, and me and another rabbi, some of you may know the name of it. Daniel Feldman, he's one of the rebellion while you. Anyway, he was a little rabbi with Scholontidek, and we were Rabbi Feldman and I went to the hospital where this cotan was. We were in the waiting room with the whole family. I've tried to remember, it's been two or three. I can't remember how many weeks it had been after the incident. We were there. One of the grandmothers, which originally is an Olaf, so she actually spoke a little English, spoken to her. Anyway, happens to be our mausole. The day we got there was the day that he opened his eyes. He had taken even a few steps, like three steps, and he was exhausted. Anyway, the father came out. We were there, and the waiting room was unbelievable when the father came out to tell the family this news. We had originally thought we would just go by his bedside and say something. I remember something, and the father, who at the time, the father, unfortunately, has since passed away, but the father's a pretty well-known mechanic in the tattoo in the world. His name was sort of Karov. Karov came out. I remember him telling us like, you know, he's way too exhausted. He can't have any visitors, but like, we were obviously not upset. It was like a high. Like, we've got to be there for this incredible experience. Again, as far as I know, the young man is still alive, and I believe he's even had children. But so that's a Mishnah. (speaks in foreign language) Okay? So even though there's a concept of exemption, it doesn't apply to (speaks in foreign language) Now, when the Gamora, when the Mishnah, excuse me, had said (speaks in foreign language) It seems like, you know, that means presumably, at minimum, it means that, you know, the people who built the house and the divinure, they're not exempt. But that's, you know, did we touch exactly on our current topic? So what's the first source on the next page? The Karen Ora. The Karen Ora is one of the early (speaks in foreign language) very, very prominent and important that we have on Shas. What is the Karen Ora on that? So to say explicitly, (speaks in foreign language) (speaks in foreign language) If we're in a (speaks in foreign language) then even a (speaks in foreign language) that's what the Mishnah is saying. (speaks in foreign language) You might have said why should we even have a (speaks in foreign language) That's a fair question. But (speaks in foreign language) says that Karen Ora, everyone has to go (speaks in foreign language) if it's a (speaks in foreign language) Now, of course, the million dollar question is, well, what is a (speaks in foreign language) and are we in a (speaks in foreign language) so now, that's obviously a very, very relevant point. But hold that thought because (speaks in foreign language) and even though I've learned this (speaks in foreign language) before and I've even given this as a sheer (speaks in foreign language) in previous years, I never had a (speaks in foreign language) like this before. Today, I decided this morning, I'm going to really prepare the Maramakomos in honor (speaks in foreign language) and everyone else. But I found this (speaks in foreign language) so any previous audience who's ever heard this year, never heard this (speaks in foreign language) because I didn't know it until this morning. I think this is an amazing (speaks in foreign language) because I'll tell you the truth. Again, like most people, my background is I was brought up in a family that thinks this is like an open and shut question and, of course, everyone else who are in the army, you know, terrible it is that some people who are in the army, that's definitely the ethos with which I was raised even before I went five years ago (speaks in foreign language) so, you know, anyway. But I never, again, like most people, I never really learned (speaks in foreign language) because, like, you know, why don't I need to (speaks in foreign language) it's obvious, right? A few years ago, I was a scholar resident inside of Paysa Hotel. Some of you who heard my pre-Paysa, (speaks in foreign language) you've heard my reference to the fact that there was a year that I went, me and Zen Shapiro were together for Paysa. So that was that year. We were in San Diego for Paysa. And there was also a Rabbi from Los Angeles who was like the Gaba, who kind of ran the Mignonim, (speaks in foreign language) and he ran the Mignon. And he gave some of the shoe room, too. We've become very good friends, (speaks in foreign language) and with the programmers, you know, as you could tell, whatever effect that they had been prepared to begin with, like, they wanted, like, action. You know, that's a good excitement for the crowds. Anyway, they decided there would be good if there would be a debate. And they decided, without asking me, and even when I tried to tell, I don't really like debating, and that's... You know, it would be a great debate. Why don't you guys debate the issue of your Shiva Guys in the Army? If I remember correctly, I think it was relatively successful at reframing it. I said, "What happened to debate? Why haven't we got discussion?" And it turns out that, you know, again, I'm not the most canoeish, maybe on one side, and the other person who's very learned it, and I thought he very reasonable and did a very capable job, but he's also not, like, the most extreme on the other side, either. Like, so it really was... We didn't agree on everything, but it really was more of a discussion than a debate, which is what I wanted to have. And I've actually stayed close with this rabbi since then. But I remember, if I remember correctly, I'm pretty sure I do, one of the points he made at the time was, and he claims, and he could be that he's right. I'm not... I can't for sure say I can verify, or I know for sure that he was right about the fact, but I'm happy to stipulate that he's right, is that the army doesn't really need carry him. It's a little bit of a bluff. It's more of a social or ideological point, like you have to serve. But Lamyse, they have the numbers. And especially as war continues to change, and, you know, boots on the ground are not nearly as important as how many guys can, like, with a button, you know, send a fire drone. The need for armies with thousands and thousands of bodies is less important than, you know, and he was quoting articles and studies and politicians who basically made that point. Okay, maybe, maybe it's not true, maybe it is true, but let's for now assume that it is true. What I found today, incredibly, not exactly again, not talking about each of you guys per se, but on this sort of exemptions, and what if they need you, they don't need you? I think very personally, in my opinion, very relevant to the point from none other than the Kazunish. You would think that the Kazunish should be a pretty relevant personality on every topic, but especially on this particular topic, since, as they say, you know, he kind of negotiated, I guess they say, if I'm not mistaken, I'm with Ben Gurion, the original exemption for each of you guys in the army. So, look what the Kazunish says. He says, we're talking about the Kazun here. Again, he's not talking about each of you guys per se, but again, the Kazun is the example of, you know, everyone has to fight. Even the Kazun. And we just talk about the Karenara. Even the Kazunish is even Tamir Khabim. So, says the Kazunish. (speaks in foreign language) Don't think that the Mishnah was talking about a case where you needed the guy who did the vineyard, and you needed the guy who just got married, and you needed the Khasun, and without them you wouldn't have won. Don't think that was the hittish when the Mishnah said, (speaks in foreign language) You don't need a Mishnah for that. (speaks in foreign language) Exactly this argument that was made in my non-debate debate. The Kazunish is preempting it, I think, if I read him correctly. He's saying the hittish there was, if it's on the Khabim's mitzvah, then it doesn't matter who's needed, and who's not needed based on the bean counters, and the military planners, and kohadam, as they call it. Right, that's not relevant. Rather fundamentally, (speaks in foreign language) Why? (speaks in foreign language) There's fundamentally no such thing as exemptions from the Khabim's mitzvah. Now again, it could be, we only need, I don't know, 20,000 soldiers, so then you have to pick. And whatever standard you'll use, presumably if you're smart you're using who you think the best soldiers are, but the point is, says the Khasunish, there'd be no reason not to take the Khasun or the guy who did the vineyard or anybody else, because fundamentally in the Khabim's mitzvah, that's the point of the Mishnah. Even if you didn't need them, if you could get right without them, we don't give them any priority. If we needed them, then you don't even need the mission, that it's obvious, but even if we didn't need them, yes? (speaks in foreign language) Okay, fair enough. Again, I'm not saying you can't take this Khasunish to apply, again, to apply this directly. I'm not saying you could, and that is one of the arguments that is often given, even for example, in the C.O. New World, right, there's something that's known as Hezdamericas. Right, Hezdamericas is guys who learn in what's called like Isiva Gavoa, they could learn to 24, 25, or even older, and then they do sometimes like, you know, six months. They do like very, very basic training. Like they kind of barely learn how to fire a gun. Again, I'm sure I'm not up on all the details, but they're such a concept, right? They're clearly not, you know, they're more trained than I am, but they're not highly trained. But hopefully they would know how to hold a gun, you know, if they needed to in a war. So, you know, again, I didn't ask them, but I think they think that they're responsible, and that's a minimum level responsibility that they're willing to take. What about people who don't even do that? Okay, so obviously it's a fair question. Would this be michay of them? I'm not saying that's not a logical extension, but Khazis should include insane. Could someone make the argument based on the Khazis? Yeah, I think you could make the argument, but you have to be fair. That Khazis isn't saying that. He's just saying that when we say, "I feel like, "I think you put the Khazis and the Karen all together, "you have some very powerful food for thought, "to put it mildly." The character says, "You should know, "I feel like a person." It means clearly everybody includes a michay of the Khazis. Even if we don't need you, you're still not exempt. There's no idea that, well, because, okay, so I think those are two very important points. So now comes a million-dollar question, which is, "So what is a michay of the michay of the michay?" We see there's almost no exemptions for michay of the michay of the michay of the michay. So, what is a michay of the michay of the michay of the michay of the michay of the michay? So, the Gomar itself discusses this. Sotomendal en Rebez, next source on your page. The Gomar quotes a describing the amaklogas we had before and says the Gomar, on the name of Rava, "There are certain things which are obviously one, "certain things which are obviously the other, "and then other things which are debatable." (speaks in foreign language) The conqueror, Ereti Srel, that's for sure, (speaks in foreign language) or, again, depending on which opinion you call, it doesn't matter, we'll call it Hova, or Mitzvah. On the other extreme, (speaks in foreign language) (speaks in foreign language) If a king wants to expand the land of Israel, increase his tax base, get more natural resources because Lebanon has great cedar trees or whatever the case may be. Again, there's a whole protocol which is not our topic at all today or (speaks in foreign language) but if the malach gets permission, he's allowed to have what's called the (speaks in foreign language) That's clearly a (speaks in foreign language) What's the argument? (speaks in foreign language) (speaks in foreign language) which basically you and I would probably translate as a pre-emptive war. We want to weaken the enemy in advance so that they don't come and eventually attack us. Some opinions say, "Listen, that's basically Mitzvah "because for defensive purposes it's just "in an aggressive, more preemptive way, "but basically it's to be (speaks in foreign language) "You should wear it to Srel." Another opinion says, "No, as long as they have it attacked us, "that would not be considered a Mitzvah." After all, you don't have to go out. You're choosing to attack them now. That's called (speaks in foreign language) And yet, the conclusion of the (speaks in foreign language) anyway, (speaks in foreign language) is not whether you have to go or not. Everyone seems to agree that this (speaks in foreign language) this case of pre-emptive war, the four exemptions from the Mishnah and the (speaks in foreign language) say, (speaks in foreign language) those are relevant. The only (speaks in foreign language) would be, did you say, like these guys put on (speaks in foreign language) or not, (speaks in foreign language) so if it's a (speaks in foreign language) he still does, and if it's a Mitzvah not. But the exemptions, so I just wanna pull out from the following. For our purposes, we have two categories so far. We have (speaks in foreign language) I'll call it, (speaks in foreign language) that's for sure a Mitzvah. Expansionary wars, which are not really relevant nowadays, 'cause this role's not doing that, so it's not really something we need to spend too much time on. It may be, I don't know, Benfir would wanna do that, or I don't know, pick your, you know, but that's not really, that's not what's rattling the government at the moment, and nor has it in 70 years, for 70 years, okay? On the other hand, pre-active wars, you know, we may have heard of one called the 1967, that seems to have been a (speaks in foreign language) so it seems, hold that thought for a second. If you take a look at the Ramban, the Ramban points out that he thinks that there are two more that, for whatever reason, are not mentioned in the Mishnah, or the Gomara, but he thinks our (speaks in foreign language) and I think, (speaks in foreign language) we accept both points of the Ramban. Number one is, we have other sources in other parts of Shas that make this point about Amalek, right? There was a (speaks in foreign language) of (speaks in foreign language) so it's not maybe active at the moment, but in theory, that was of (speaks in foreign language) and what's more relevant for us as the Ramban, as (speaks in foreign language) which we would translate as a defensive war, right? We're under attack, we have to defend our nation, defend our land, as (speaks in foreign language) helping out our fellow Jew, a defensive war. (speaks in foreign language) Now, I'll just point out, again, it really would take us too far afield, but it's its own very fascinating topic, and I therefore put it on the sheet. There does seem to be a (speaks in foreign language) in the next source, and the (speaks in foreign language) which is the (speaks in foreign language) but it's the classical (speaks in foreign language) that we learn is just his commentary or his summary of things that are already in the real (speaks in foreign language) but the (speaks in foreign language) as you know, (speaks in foreign language) because the Cairo only wrote things that were (speaks in foreign language) so he didn't discuss (speaks in foreign language) that's not in the (speaks in foreign language) right? (speaks in foreign language) wrote a whole segment on (speaks in foreign language) since (speaks in foreign language) which, you know, he said (speaks in foreign language) there'll be a (speaks in foreign language) one day, (speaks in foreign language) in the future, this is the (speaks in foreign language) so there's even (speaks in foreign language) in the (speaks in foreign language) and he seems to argue with the (speaks in foreign language) within the (speaks in foreign language) about pre-emptive wars. How do you, what is the relationship between the category of the Ramam calls (speaks in foreign language) and what the mission called (speaks in foreign language) so the (speaks in foreign language) actually thinks that they're two different things. One is what we would call pre-emptive and the other is called defensive. Now, obviously pre-emptive using the six day wars, a good example, you know, forget what they say on, you know, CNN or at the UN, we understand that that was really defensive. We had no interest in starting up with them, right? But we were worried that if we don't fire the first shot, we're not going to be around to fire the second shot. Nevertheless, we did go first. Just ask the UN, they'll remind you of that, right? So it says the (speaks in foreign language) the Ramam would accept that (speaks in foreign language) that the (speaks in foreign language) it's a (speaks in foreign language) have a defensive battle, but not necessarily a (speaks in foreign language) to be pre-emptive. (speaks in foreign language) is incredulous of that. So how could it be? (speaks in foreign language) (speaks in foreign language) is like (speaks in foreign language) right, he wants to flex his muscles. And again, it's true that obviously if you expand and you show how powerful you are, you are also intimidating people not to start up with you. That's true. But you can't compare that says (speaks in foreign language) again, he's obviously, it's as if he's writing in response to current events, but clearly he lived and died, you know, half a click before there was a state of Israel. Close enough that he could almost have smelled it, but didn't get there, unfortunately. (speaks in foreign language) But if you're preemptive because you know they're about to attack you, that's not called preemptive. That's just called smart, you know, in a halachic sense. So (speaks in foreign language) is a war like 1967. (speaks in foreign language) basically considered defensive from (speaks in foreign language) that might be a (speaks in foreign language) which is really, really fascinating. But for all practical purposes, I think A, we probably assume intuitively that the (speaks in foreign language) I think is more compelling logically. Again, how you work it out with language (speaks in foreign language) that's what these (speaks in foreign language) are fighting about. But personally, (speaks in foreign language) I find their (speaks in foreign language) more compelling. And anyway, I think it's really, you could, it's interesting, but you can put it off to the side. So (speaks in foreign language) the first, or maybe second, I guess you could say, a huge part of the (speaks in foreign language) which is all the (speaks in foreign language) to deal with exemptions. And I think the same points that we can take out of this are two. Number one, as an overall, there doesn't seem to be any exemption based on, you know, how from you are, or if anything, the exemption work in the opposite direction, the less from you are. Your (speaks in foreign language) you weren't so good in (speaks in foreign language) you're not the guy who's learning. And there's a lot of (speaks in foreign language) that Hashem could take, you know, could punish you for, on the battlefield. Maybe those guys are exempt. But the guy who (speaks in foreign language) didn't stop learning did take it out of his head out of a (speaks in foreign language) for a few years. So there's, doesn't seem to be any source to exempt him. And not only logically, the (speaks in foreign language) says explicitly. (speaks in foreign language) Okay. Plus, we also saw that even in the realm of exemptions, that's limited to (speaks in foreign language) We spent a few minutes on what counts as (speaks in foreign language) but it really only counts as (speaks in foreign language) and when it comes to (speaks in foreign language) it's not only does everyone have to fight, let's add the (speaks in foreign language) everyone is theoretically draftable, even if I don't in absolute numeric terms need everybody. But there's no such thing as an exemption. The whole category of exemption says (speaks in foreign language) does not apply to military battles. And given the fact that again, again, I'm not interested in political discussion if you disagree with this, but I think to me it's pretty clear historically and for the foreseeable future, the only wars that Israel gets involved with are defensive battles. So if that's true, and I'm certainly stipulating that for this year, then I think pretty much everyone agrees once around my makes that point that that's a (speaks in foreign language) So again, I'm not saying one couldn't (speaks in foreign language) but I think if you just, you know, if you had no prior biases or niggios and you just saw these sources, I don't think a person, you know, Martian landing in a funny spacecraft would, you know, automatically (speaks in foreign language) well, you know, I think we should probably exempt you guys. I don't think you would, I don't think that emerges from the sources. Now, if that, if I'm right, and I think, I think when I've made this pretty compelling case, so where does it come from? And the answer is it might come from the next source. One of the big sources that's discussed in, certainly among those who are advocating for kind of blanket exemptions for each of you guys is the following Rambam. And this is the Rambam at the end of (speaks in foreign language) The Rambam there says in (speaks in foreign language) that "Shave it Lady" as we know did not get their own (speaks in foreign language) Why didn't they get their own (speaks in foreign language) because their job is to work in the base in (speaks in foreign language) They're not around to like, they're not supposed to be making a living. And therefore it's on the rest of (speaks in foreign language) The other 11 (speaks in foreign language) And therefore the other 11 (speaks in foreign language) You know, the farmland to be able to farm, et cetera. And "Shave it Lady" gets, you know, these places to live, but they don't get their own kind of (speaks in foreign language) because they're going to be taken care of. That is like, you know, (speaks in foreign language) But the Rambam adds, in the middle of the second line is, it's not just, you know, finances and farming. Says the Rambam, "Shave it Lady" was basically (speaks in foreign language) from, you know, earthly responsibilities. They're just, you know, based on big their spiritual guides. All the physical stuff is on the other 11 tribes, and says the Rambam, therefore (speaks in foreign language) and (speaks in foreign language) The Rambam postulates, there's nothing in the (speaks in foreign language) or explicitly in charge of a pet that says one way or the other. There might be inferences we'll get to in a moment. But the Rambam explicitly states, "Shave it Lady" Biblical Shave it Lady, well, in the Biblical times, actual biological Shave it Lady, did not have to go to battle. And then the Rambam very famously says (speaks in foreign language) and why? The same reason he didn't get (speaks in foreign language) because he's spiritual man. Then the Rambam very famously (speaks in foreign language) in the conclusion of the entire (speaks in foreign language) is not just Shave it Lady (speaks in foreign language) but there is a spiritual symbolic figurative Shave it Lady as well. (speaks in foreign language) Anyone, no matter what Shave it you're from. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) If you want to say, you know, I may be born into Shave it (speaks in foreign language) but I want to be a lady in the sense that I want to also dedicate my life completely (speaks in foreign language) and I'm going to be (speaks in foreign language) from all worldly concerns says the Rambam. That's a (speaks in foreign language) and that is your right to do that. And Hashem will take care of you. And he will find you (speaks in foreign language) that mentality of I'm learning and I'm (speaks in foreign language) provide that's in this Rambam. The Rambam says it explicitly a person who wants to become an adoptive member of Shave it Lady. And just say, people will take care of me. I'm going to pursue, I'm going to tell the (speaks in foreign language) from (speaks in foreign language) and I'm only going to worry about that. You're allowed to do that. And then quote the beautiful plastic from (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) et cetera, et cetera, okay. (speaks in foreign language) Okay, fine. That's the end of the trip. So many, many, many. And again, some of you may have even had conversations where this gets brought up. But in many sources, (speaks in foreign language) will quote this Rambam as the basis state. That the Shiva world now, the guys learning the Shiva, is the (speaks in foreign language) guys, they are the modern day Shave it Lady. Just like the Rambam said, the Shave it Lady doesn't have to go to war. So too, the guys in Kolel don't have to go to battle either. Okay, this is an argument you will hear. You can look for it. You'll find it. You can Google it. You'll see it in articles, on websites, et cetera. Okay, that's a serious argument in contemporary Israel. Question is, is it really so compelling? So first of all, even when it comes to actual biological Shave it Lady, as I mentioned, not posh that the Rambam is right. It's not clear firm footing that the Rambam has. The Rash Bam does seem to indicate that it says, well, maybe that's why Shave it Lady was counted separately than everybody else in the beginning of Safer by Mitbar. We know there were two separate counts. So everybody else in the Shave it Lady, and the Rash Bam says on the bottom of the page, (speaks in foreign language) Okay, so there are other each one who do seem to say like the Rambam. However, if you turn over the page, you will see that there are strong arguments, I think that one could argue, against this. First of all, I'm going to skip a look and see. We'll get back a look and see in a second. But if you take a look at the bottom of the page, you will see that the Radakh, for example, says explicitly not that way. Radakh says that he's talking about Benio Huyada, who even though he was a Kowain, et cetera, he went to battle, he fought, and he makes the point in general that Shave it Lady or Kohane also have to fight. So at least one we've shown is explicitly on record is disagreeing even about biological Shave it Lady. Number two, if you go right a step up, people have pointed out that it seems to be too a gear issue in a safre. The Madre there says, this is the bottom of the page. Come in and get in part with Matos of Elephalomata, Elephalomata. So what does that second thing do? Tom and Lohmer, Lachol Matos Yisrel, Tishokhula Tabah, all Shave it to go to the army. So one, no success, Lahavi S. Shivto S. Lady. Even Lady has to go. Even Shave it Lady. But the other you see in parentheses, I wrote this in other gear, which is Elephalomata, what's the second Elephalomata? Lahosi to exempt Shave it Lady. And this is a Mahlokasachronim which is the right, which is the right gear. Rashi thinks it's Lahavi actually. Rashi thinks Shave it Lady was obligated, and others, including the film Lagone, have the gear of Lahosi to exempt. So it could come down to a gear issue. Moreover, I'm going to get back here. I'll look and see in a minute. But moreover, people point out that the Gomara itself seems to imply that Kohanim, or Shave it in Kavachohmer, of Kohanim, then you'd think other Lavime as well, went to war. Because if you look at the bottom, Keducian Tabah al-Famadet, the Gomara asks, what about Yifas Toar? That special hat there of a man who falls in love with this beautiful non-Jewish woman in war, that's to bring her home for a month, and do all these things and wait. So the Gomara asks, "Mahu, Kohain the office of Yifas Toar." Now, whatever the conclusion of that Gomara is, what's the Hava-mina? Yifas Toar is only relevant when? For a soldier in battle? What kind of Hava-mina could there be of the Gomara? Could a Kohain, does he have it, is he potentially applicable to that or not? Very hard to see how the Gomara even has this question. If you assume the Kohanim or Shave it, maybe you don't go to battle. I'm not saying you couldn't get out of this. Again, we don't have time to get into it now, but I would say Pramafacia, that's a pretty strong riot. And in addition to all of that, take a look and I gave you a very long selection. We won't read it all inside now because there's no point in. You're all certainly capable of reading it inside. But for those who don't know, about 40-plus years ago, Liechtenstein wrote a very, very important article. In Hebrew, it's called "Zot Turada Has There," and it was translated in its tradition magazine originally, and it's now you can find it, which is where I paste it from. It's on the Yeshiva website called "The Ideology of Has There." And it's looking seen among many things in this magnificent, magnificent article. He addresses the Shavit-Lavian argument. As you can see, he has quite a few things that he's not persuaded by when it comes to this. In addition to everything that we already mentioned, the Liechtenstein makes a number of very important points. First of all, I wouldn't say first of all, but since we have only limited time, let me emphasize. First of all, he points out that it's, again, maybe it's true, maybe it's not, but it's the best one version of the Medrish. There's nothing clear in Hazal, and it's debated and reshown him. Moreover, he says it's not even clear the Ramam believes it. What do you mean did the Ramam say it? So he had to read the Ramam carefully. The Ramam when he was talking about biological Shavit-Lavie said that Lavie was exempt from the army. When he then transitions to the next Aloha about the figurative, adoptive Shavit-Lavie that you and I can want to be Shavit-Lavie, what does he say? You have a right to do that, and you can assume your Parnassal will come from somewhere else. He does not say you also don't have to go to battle. Now you might assume that it's law. Yeah, he means it too. Okay, maybe. But if you read the Ramam carefully, it's not posh-ish. It could be that this adopted figurative Shavit-Lavie only goes halfway. Third of all, says of look and see, and this may be his most powerful point, this is not a halacha piece in the Ramam. If the Ramam wanted to tell us an actual halacha about exemptions from war, where would the Ramam have put that? In Hilch-Laf-Mallacham-Ummu-Tay-Am, there's a Ramam as a whole section, which we even pretty fizzly saw parake about, where the Ramam is discussing war. There's a halacha's of war. He wouldn't be putting it at the end of Shavit-Lavie-Lavie, moreover, as the halacha scene points out, and this is something that only somebody who already knows all the Ramam's by heart would notice, says the halacha scene, if you look at the end of all of the halacha, halacha's exes are wise of the Ramam, he often, I don't want to say always, but very often, he ends on a crescendo of an agatic point, or of a muser-hashkafic point. It's a pattern in the Ramam. So here you have something which is not in the area you would have expected halacha-Gli, and that coincidentally, it's in a completely different area in the last halacha of the whole summary, you know, Shavit-Lavie thing. So he says it's a beautiful idea, about calling on people to live alive dedicated to Shavit-Lavie, but to, you know, extrapolate from this that halacha-Gli, a person, would be exempt, says the advocacy he thinks that that is very, very hard to do. And last but not least, and this, to me, is the advocacy's strongest point. Even if you disregard everything we said, and you want to step again, I'm going to let, you're going to blow out. The Ramam is on firm ground, really Shavit-Lavie is exempt, and really the Ramam-Lavie that the figurative, adoptive symbolic Shavit-Lavie is also exempt. I'll give you all of that. What do you have to do to be a symbolic, figurative, adopted member of Shavit-Lavie? Just sitting colo? I might be discussing the guys like bottling half the day, and, you know, they're trading Bitcoin in afternoon sader, and they're going off to get caught. I might be discussing, and I'm not exaggerating, but I don't know what percentage, but, you know, you'd have to be, you know, blind and naive to not think that there's anybody like that. But even take the guys, let's take, again, it's important in any Sugya, certainly in any sensitive topic, take, you know, people's best arguments, not their weakest, and think of them at their best, not their weakest. Take that Ishiva guy who mamish is learning, you know, 20 hours a day, and is living on 3,000 Shekala month with six kids in a small apartment, and mamish has no care in the world, but sitting and learning and learning. Mamish, totally sincere, not wasting a second. Okay, that's the best case scenario in this case. You think he meets the requirements of the Ramam? As we're looking at the same point, the Ramam is not just talking about a guy who's a masmid. He wants to be a colo-dediculate. But I'm just talking about a person who has no physical care in the world. How many, no, it could be, by the way. If you remember some of those stories from a few months ago about Ramam Kanievsky, it could be. But Hamid, I'm not talking about the brilliance. I'm just saying Ramam Kanievsky was like, "Mufka from this world." Like, literally, he was just like a passenger on a train. Like, he was going through this world. He wasn't really part of it. But how many other people could say that? If you ever went to your Mashiach and said, "I should get more of my colo check." You're already not in the Ramam. If you're already were worried, I think I need a three-bedroom, not a two-bedroom apartment anymore for my 17 kids. You're already not... So they're looking to see. I'm not criticizing the people. So they're looking to see. I'm not looking down on work. I'm not looking down at people who are worried about their paranasa and what about how they're going to pay their bills. That's totally normal. So they're looking to see. That's who I am. But you're not with the Ramam described. Ram describes someone who's totally mufka from this world who doesn't... Not that he has a regular colo check, but it's a teeny amount that you and I wouldn't want to live on. You know, some of you might want to live on. I lived on colo when I was younger. But you know, most of us wouldn't want to live in colo checks when we were 40 or 50 years old. It's our people who do, but not most people. So not people in this room. But says, "I'm looking to see him." That's not what the Ramam was talking about either. He's not someone who doesn't even have a colo check. At least nothing he can rely on. And he's looking at that one he would look for. The guy who switches to this colo and that colo, he switches to an afternoon colo in, you know, in... In Korea, it's safer because they pay a little bit more and then he goes to... Again, it's fine. You can see nor ensure any of us will down on such a person. But that's what the Ramam was talking about. See, even if, if, if, if, if, and I don't think Ramam seems willing to grant the ifs. But even if you grant it all the ifs, the Ramam really meant it. It's what Halacha... But who said that every uncle and barrel and shmeryl, even since your uncle and barrel and shmeryl, would meet that requirement, let alone the thousands of people who most obviously are not on that level. And most were talking about the top of what percent? Okay. Let's do one more Sugya and then we'll try to wrap it up. And that is if you turn over the page. This is the last one. This is a very important one. The second, I guess Halacha, which is very important. And that is Sergei and Baba Basra. Taffesam Al-Alyth, where the Gamare is talking about the various requirements of financial requirements that people who live in a town have to each other. So everyone who lives in hypothetically, Al-Anshut or wherever it is and you have to have, you know, self-governance. And then for you're going to decide, you know, how much you should pay for the water and how much you should pay for the roads. And what's one of the things you need? You may need a show, or you may need a guard. And you may even need a wall, depending on if you're in a dangerous neighborhood. It says the Gamare. About all those other things, the rabbis in the town have to pay their fair share. But when it comes to anything related to safety and security, Rabannan, Lo Trichen de Terusa. The rabbis don't have to pay that part of the tax. They get an exemption. They get a refund. Because rabbis, spiritual people, Tameh Naha'amim Tadiqim, that Torah will protect them. This is the makur, halah, to leave for this idea, the Torah will protect. It's a halah, and it's not just the same halah. The Ramam brings it down, it's a shame. The Qur'an shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom shalom. This is the Ramam says it. It's a quote in the shalom shalom shalom. A few points, number one is, what is tamaqah? Is every guy who sits in cola for a year or two or even ten or twenty? Does that make him up? So the answer is that's a huge discussion because it's late, I won't go through all of it inside with you, but I gave you the ritzvahs of one opinion, and we see the shahanara, and the ramah, the peschechuvah, all sorts of different opinions. Are we only talking about major, major, gidolim, and super post game and super rabbis? Only medium rabbis would be good, or maybe according to the ritzvah, even a diligent student says the ritzvah. I think with tamaqah, meem. I'm a khatry in the raglayim, early year in the moto, or even dedicated to get a bachelor student, for sure doesn't count. But a serious diligent student? Maybe, maybe he's not just a diligent student, it has to be a tamaqah. Maybe he could not have to be a tamaqah, he's got to be a garalador. There's different opinions about what that is. So it's certainly not obvious in the shalom shalom, how to apply this aloha. And yet, nevertheless, there were a few important post game, and certainly then, from the important post game came on the hamonam, there were a few important post game, who used this halacha as a model to apply to Yeshiva guys in the Israeli army, and maybe the most important and prominent one is, Ramocha Feinstein. It's a very, very short chuva, tafshim, meem. That's about 40 years ago, right? And it's interesting, I noticed today for the first time when I was cutting pasting this chuva, that he wrote it to Tutu Tamitim from Yeshiva in the Tivmeer. The Tivmeer is a famously religious designer in high school. All of the Palestinians went there, half the ramen, who, above a certain age, went there. My old son went there. So it's interesting, those two Israelis wrote Turmocha Feinstein. These two boys, students at the time, you're right, tamaqah, chuva, meem, meem shiva, tafshim, meem. You shall I am. They wrote Turmocha, asking him, he writes back a very short chuva, and he writes, "Even though Afsha, nyan, sabah, ganah, hu, inyan, gadol, it's not fair, so shalomim, it's also an Israeli army. Afsha, inyan, lee, matura, is even more important. Ojutirgadol, gan, meelha, ganah, amadina. It will work, and he has he know this, has her motion of this. He calls it the marmababasra, rabana, latsriqana, tiruza. And after all, he says, "Even though an Israeli government recognized it, haem, shalahi, kiragam, kenadza, ami sha, lo, maybe shiva, gadolav, osek, patura, patura, meem, nyan, ai, for you, be hazzava." "Lachain vada, muche, sha, shuqah, lee, lee, muratora, leh, hazzava, toraba, hora, be hazzava, shamaim, yeru, shiva, gadolav, yeru, brachala, kal, yusra, bhagana, gadolav, call yusra, nyan, he's not saying you can't go to the army, he's not saying it's ulcer to go to the army, he's not saying anything like that. But is it legitimate to say, "I'm going to pick the army and I'm going to help defend the Jewish people through that." Ramocha says, "Yes." And how do I know that from the Gomara in Baba Basra? That is the sak that is quoted in the short chuva by Ramocha. Nevertheless, I think that one could make an argument strongly against this as well. And once again, I bring you to your attention of replacing. There are more sources, even, that I didn't even put on the sheet. But obviously he makes a number of points that, you know, again, Ramocha's scene should go without saying. He actually threw the rah of the new Ramocha. But beyond the personal relationship, he just revered Ramocha as a god al-Adore. But nevertheless, again, Ramocha's is not quote Ramocha's chuva. I don't know if he knew about it or not. But he knew that people used the sog of Baba Basra dafras as a braiah in the army question. And Ramocha's scene is not at all persuaded by this. And he makes a number of points. Again, we already mentioned this in my Big Machlocha is what level we're talking about. So, Labdafka, every 19 and 20-year-old is chuva guy, would be eligible for this requirement, number one, to put it mildly. It depends on how you pass the skin, but it certainly requires some level of seriousness and maybe even accomplishment. Number two, he points out, and I think this may be a little something strongest argument, is that, and again, really, it's a strong question against Ramocha, I think. I thought it was a little something really, again, maybe I'm biased, I don't know, but I really felt like Ramocha doesn't get the better of this one. He says, "You can't compare them anyway." Because in the case of the Gomara, we're not talking about something that's inherent in Mitzvah. Taxes in a city, again, whatever you think about, you know, you're more liberal, you're more conservative on the whole taxes question in general, taxes aren't a Mitzvah. It's certainly not an inherent Mitzvah. It may be obligatory, if you live in a place and everyone agrees that you have to pay your fair share, then you have to pay. And if you cheat on your taxes, it's not going to be in the Bay Area. But there's no inherent Mitzvah called taxes. And there's no inherent, you know, amount that you should pay. This is what this group of people decide they need, or this is what the circumstances are such. But it's a financial obligation that neighbors create for each other. So in that context, as Ramocha, the whole thrust of that Gomara is, everyone should pay their fair share of what they benefit from. Everyone benefits from the water, you have to pay equally. Everyone benefits from the roads, you pay equally. But everyone who benefits from the show mayor has to pay for the show mayor. But if we have this meta halachik, almost metaphysical idea of Rabbanan, Luzri Khan de Tirussa, okay, so they're not benefiting, they don't have to pay. But what does that have to do with Mitzvah, we can assume that we're in a Mitzvah situation, which we're very stipulated based on the Ramban of the defense of posture. It's not just a mean that goes on t-shirts. I think it's pretty much just a fact. If there would be no Israeli army, there would be no Israel. It's just the existence of, forget when we're actually in battle, the standing army alone is a Mitzvah. So of defense of Lee. So there's no Maramachum says or look in the scene from that Gomara, that on the other side, it's not just an ad hoc agreement between neighbors about what the community payment should be. And we're going to get somebody to clean the streets once a week or twice a week. And also, we also need a show mayor, we don't need a show mayor. How can you compare the exemption between that and the Holocaust by Kornefesch of Mohamov, you should wear a dress roll. It's just a humongous, humongous leap. He also adds, which is true, is which I alluded to, which is that solider of motion in the Gomara never said anything about being ulcer or being wrong. Shibu guys can't go. Maybe they're obligated. Maybe. And again, he says, look at the scene. You may not be in the Tirusa, but if everyone else needs the Tirusa, who's to say that you are a pot there from helping your fellow Jew and a battle of Samara Damriaka? I would also add, this Holocaust scene doesn't say, but others have made the point. Many of the archivos who use this argument so therefore their students do not have to go to the army, when they're in geographic locations in the state of Israel, in which they're all of a sudden it's danger, like they have to be somewhere proximity to where the bombs are falling and stuff like that, they don't stay and say, well, we don't need the Tirusa because we're Lebanon. They move. Now I'm not criticizing them for that per se, but you can't say it's too dangerous for me to be in this Yeshiva on the border, and because the bombs are falling or because now they can even shoot rockets in the Ashdod or river, and so the Yeshiva could go to Ashdod and he's moved to Benabrock. You can't make that argument if you're going to say, but the reason we don't go to the army is because we're going to do the Tirusa, right? It would seem to be a problem. Okay, so again, there's more to see here, but just to kind of wrap things up, I want to point out the following. There are a number of Agate Gamaras. Again, not Halakha, but Agate Gamaras that are used to justify Yeshiva guys not going to the army. On the last page you have the Gamar Amakos, which says here also this idea, which we saw previously Halakha Lee, of what are the Mihgaram, the Radleinu, Shiyi Amdubam al-Hammah, what's the source of our success in battle? Shari, Ushalam, Shailam, Shailam, Shailam, Shailam, Shailam. So this idea that Torah helps, you know, that should not become something that only one part of the Jewish people believes in. That is a mainstream idea. That doesn't necessarily mean that we should have an army. It's just like we believe that Tfilah and Tillam help, but you still go to the doctor, right? But it shouldn't be the opposite, which could happen in many fields, which is, I believe in working, therefore I'm as also the people who are learning. I believe in, you know, going to the doctors, they're from as also the people who don't. And I believe in going to the army, they're from as also the people who learn Torah, right? That's certainly not legitimate, right? These are Gamaras that are true. Moreover, there's a Gamar and a Darim Daflamid base that points out that they say that maybe that Alvaram was punished, because a lot of his servants were really taught me to Ha'amim and he drafted them to fight. So that's a Gamar and a Darim. So our look-and-scene discusses that Gamar and he points out he doesn't think that's, first of all, it's just a psychotic. It's hard to know what to do with it. But suddenly it points out there's other opinions in the Gamar about it. Other reasons why Alvaram was punished and, you know, I don't know if that's the most compelling thing. Last but not least, I want to point out the following. Three quick points about this we will conclude. Number one, a point that our look-and-scene is particularly fond of, and, you know, it's surprising if you know any of his thought, and, again, you should read the article for yourself, is, in addition to everything else, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] Okay, let's go to everybody.
