We are, hopefully, now tonight in Mirza Hashem, finishing our third shear on this particular essay, our fourth shear altogether, with the third one on chapter Mem-Gimel, 43 in the Safer, which, as we recall, is entitled "De Rehezuk." These are the initial speech words of Hezuk, "Be Mehez Zam," "Shilhi Tishrei Tuftian Peidalid." This is the speech that our Vashawites gave, as it says here, "Istruchag Tuftian Peidalid." Basically, October 8th, the first time he spoke publicly, right after the horrific attacks and the shocking events of October 7th. And we've already seen the first two-thirds of the piece, in which he had focused on four things that we need to be working on as a community, as a nation, as, again, remember, this is before there was even a "war" Israel had not yet gone into Gaza, that would be for at least a week and a half or two weeks later, no one knew exactly when or what would be happening, but everyone understood we were about to enter a very difficult and challenging time in Jewish history. We were already confronted with the horrible attacks and the trauma of that. And Vashawites, basically, divides his talk into four components. The first one, he says, "We have to focus on Achtus," the second one, "On Emuna," the third one, "On Tila," and then the fourth one, which we began in last night's sheer, was "Le Chazek Beitalnatura." And as we mentioned last night, despite the fact that I know that in some circles, emotions are high, because when you hear the word "war" or "soldiers" or "army," and Torah study, one's mind often goes right to the question of who should serve and the whole issue of drafting Yeshiva Boys. But as I stressed yesterday, whatever you think of that, whatever our Vashawites thinks of that, and my understanding, and I'm quite sure I'm correct, he's not addressing that at all. Whoever is drafted or isn't drafted, this is relevant A, perhaps, for the soldiers themselves, and relevant for the rest of us who aren't drafted. Whether we're a fighting age or certainly for older, there are certainly going to be millions of people on the home front, and where Vashawites was trying to underscore was the importance, specifically at a time of war, for the rest of us who aren't fighting. Whatever the reason, right or wrong, we were drafted, we would be drafted, we're not strong enough, old enough, whatever the case may be, young enough, but anyone who's not fighting and who's on the home front says, "Vashawites, based on these sources, that we need to really be focusing on our Talmatura, because that is part of what we'll make, maybe even the main thing that we'll, so to speak, get Hashem on our side, our secret weapon to help protect the soldiers and bless them with success." We saw two primary sources yesterday, which underscore death, the Gomar and Makos, the Darshan Omdos, Ha'Yur Raghlinu, Bishariah, Yushalayim, says the Gomarah, who helps us be Omdos, Ha'Yur Raghlinu, who helps us be standing up tall in victory during war. Those are those who are Bishariah, Yushalayim. Those who are sitting and learning Torah in the gates of Yushalayim. The second Gomarah, which is even more fascinating, is the Gomarah that is brought down both in McGill and in Sanhedrin, of Yoshua, when he is in the middle of fighting to conquer Arachisrael, being confronted by a general, to be an angel who is clothed as in the form of a general, who gives him the Torah for the fact that he didn't learn Torah, and as a result, Yoshua is, so to speak, expands all night himself, perhaps it also implies that he gets the whole army to be Lanbeom Koshahalacha, to really be focused on even the depths and the highest levels of Torah. And the last thing that we saw in the previous year, which I thought was quite interesting and really very persuasive, was Raghwah's voice pointed out that on the one hand, this doesn't seem fair. After all, what kind of criticism, what kind of Torah is there to give Yoshua, that he's not learning? After all, Osek Permitza, Pothaman Permitza, he's involved in the midst of Yishavirah's Arachisrael, and Mokhemus Mitzvah, moreover, he's exhausted, he's not from the war and from fighting, so he has a few minutes at night before he falls asleep. You expect the person really to learn, he's really high, it's a criticism, and Raghwah's explanation was anahanami. From the perspective of Hilchos Talmatura, Bital Torah, from the respect of Torah, if you will, anahanami, the soldiers are exempt and it's totally understandable. However, the angel didn't come to Yoshua dressed as Roshshiva, but actually as a soldier, because he's trying to convey this point. The anahanami, there may not be any obligation to learn, and therefore there's no criticism if you don't learn, but he's in essence saying Yoshua, you're the general, you're the leader, you want to lead the army to victory, you want to be successful, so you need all the other Hishtabluyot and the Mamatseem, you need to have good strategy and good weaponry and good training and good motivation, you need all of that. But the most important weapon you can have, this secret weapon that will help guarantee your victory, is having this close up Torah, which will bring Hashem on your side. Not from the, you don't need it for Torah's sake, you need it for the war's sake, as a general I'm telling you, just so you wouldn't go out to battle with your strongest weapon, don't go out to battle without having people learning on your behalf. Adkhan, I think, was a fair summary of primarily two full shirim that we've given, and the rest of the piece is still focusing, for the most part, on Talmatura, where Yoshua Weiss is adding all sorts of interesting nuances, and he begins with, who are on the bottom of the page, Psalm 8. He quotes from a marriage in Talat de Be'el-Yahu, which says as follows, "Aashri misha vis Khadesh divre' Torah alpiv, khammisha vis Khadesh divre' Torah alpiv, doma kimisha shimin, oso mina shimain." Very much a focus and a emphasis on complimenting and praising people who are mkhadesh divre' Torah, and tremendous reward, it's as if Hashem himself did this, it's as if you built a base of Medrash, you need to build a base of Medrash, Hashem will reward you from his Oatsar, and then the Medrash adds, this is the part that's relevant to us, U-Bish-Shil-Hah, in addition to all these other compliments and rewards, and nice things we can say about someone who was learning Torah, and not just learning Torah, but mkhadesh divre' Torah, says the ton of the Be'el-Yahu, U-Bish-Shil-Hah, animatsu-S-Yisrael, and in years of course, those who are being mkhadesh Torah are learning on a high level, I will save the Jewish people, and perhaps saving might imply many things, but the context seems to be specifically understanding that it relates to war, because as a proof text, the Medrash then quotes, when you read it inside, Shinamar Harkach, you're here in the Pshokim Inn, this is in Shoktim, in Perik, Pei, Pass of Christ, in Shira-Stavora, the Paul 6 says, Yim-Hara-Lokim-Hadeshim, Oats-Lakim-Shahrim, when they chose new gods, and there was a war in the cities, Magan, Yim-Yi-R-E, the Romach-Barbim-Lf-Bish-R-L, was their seen as shield, or a spear, when the 40,000 went against the Jewish people, that's the possum, so says the Medrash in conclusion, Meekan-Ombru, Ar-Baim-A-Lafim, a Yisra-Osh-Ned-Kab-Soo-Yachad, the Yachul-Nukham-ah 40,000 of us went out against them, the Yesh-Pene-Am-Zz-Zu-Gachad, Shotamim-Hacham-Man, among the 40,000, there was one pair of Taman-Hacham-Man, and they were learning Torah and giving Torah to the soldiers, and Dom-A-Lam, it is comparable, these two people, adding Khadish-e-Torah to the brigade of soldiers, it's as if those two people, Zug-A-Taman-Hacham-Man, Oks-Tum-Mag-Ain-Vittaris-Hahrim-Ped-Piyot-Piyot-Piyot-Biyot-Aam, this is if they had the sword and the shield, and led them into battle, so perhaps at first glance, one would say this is yet another source that proves the same idea that we've seen until now, we've already had Tug-A-Mara's, now we have a Medrash to highlight the importance of this close Torah in the army, however, of Usher notes that there's one thing that is slightly different here, and peculiar, how come the Medrash doesn't just focus on Torah, it focuses on specifically someone who is Mehad-eish, de Re-Torah, why is that the emphasis of high-level learning, creative, original learning? So Cesar Farshweis, we're on the next page, very simple, and this is again a very interesting and creative insight in interpretation of the Medrash, but Cesar Farshweis, we're on the next page, very simple, this is again a very interesting and creative insight in interpretation of the Medrash, but Cesar Farshweis, we're on the next page, very simple, this is again a very interesting and creative insight in interpretation of the Medrash, but Cesar Farshweis, there is the Khoh of Tocaf, the power of offense, the Khoh of Moghein, and then we also have the forces of defense, Anshih-ha-num-de-mah-mah-mah-a-le-am-la-gein-al-am-yo-shay-bir-k-var, so the strategists, the generals, have to make sure that the homefront is protected, but also the Ale'am-Lit-Koth et-O-Yayv, we also want to attack the enemy and fight in their, you know, home, on their line, not in just in our homefront, but also go on offense to break their will, et cetera. Cesar Farshweis, these two basic strategies, offense and defense, are symbolized by the two weapons that we mentioned before, the Moghein and the Romach, the shield and the spear, the Moghein, of course, is for defense, the shield is for protection, and the Romach, the spear, is for attack, for offense. Cesar Farshweis' next paragraph, "Uk'neg-ege-sneh-e-la-skullo-satar-a-tih-koth-la." Cesar Farshweis, if we've been saying, until now, and this is the thesis, that the m'hamta sh'al-toh-ra needs to be in the service of the el-milkham-ah in the hazit, that the people in the base matters learning, so to speak, doing the "battle of Torah." They are partners with the those who are doing battle on the actual battlefield, and that their Torah will hopefully be a zhus for the soldiers, so the soldiers to be successful. So, just like there's two types of battle on the battlefront, so two of the type types of learning on the homefront in the base matters, also symbolized by the Moghein and the Romach. After all, what is that? The essence of learning, Cesar Farshweis is the Makshan and the Tartsan. You know that the moral learning, in particular, but really all Torah, is ultimately built on questions and answers. Perhaps I'm adding this point, but just to emphasize or but trust what he says, you know, perhaps the most paradigmatic night of the Jewish learning and the Jewish calendar throughout the year is the night of the Seder, and we know that the entire basis of the Seder is Shailah Vachuvah, questions and answers. That's the whole structure of the Seder, including what's notably with the Manushtana. So, Cesar Farshweis, when it comes to learning, in general, there's two types of learning. There's asking questions, and there's providing answers. Zeshe Makshah, that one who asks, that is basically a form of offense, and then the one who tries to answer, that's a form of defense. So in essence, just like in the battlefield, you have a maghein and a Romach, hein hein, by Romach, by the maghein, but magheim, tashot Torah. So too, in the base matters, so to speak, when we learn Torah, we also have offense and defense, the maghein and the Romach, the questioner, and the answer. Pranqah, de schnam, de reit Torah, mat kachim, u mitalabding, and just like you need both to be successful in battle, ultimately, you need the intellectual exercise and the vibrancy and the sharpness that comes from questions and answers, that is ultimately what doesn't just allow you to memorize by rote, a ready existing Torah, but to really clarify Torah at the deepest level, even when you're fortunate, be creative enough to be blessed, to make new Torah, new original ideas, just like the battlefield needs both, so too, the base matters, so to speak, needs both. We need the maghein and the Romach, the tierta, and the purukah, the maschachim, de reit Torah, the papulli, the risa, the cushions, the tearusum, we need both, offense and defense in the battlefield, as well as in the base matters. And therefore, going back to the medrash about Yoshua, the Bukumara about Yoshua, says her martial wise, we now understand why the post-book specifically mentions batocha amak as the gamara emphasized, the homage shalom ba'om kachal halacha, right? The medrash, the gamara, excuse me, didn't just say that Yoshua took the musra of the malach and learned Torah that night, but specifically in the omka, the depth of Torah, because if you're just, you know, kind of reading a nice book and thinking very superficial thoughts about Torah, those are kind of just statements. But omka shal Torah, the depths of Torah, can only be confronted and only be revealed if you are truly questioning and answering, having that vibrant, you know, intellectual and Torah exercise of questions and answers. In essence, says her martial wise, keilahah, fyasam, maggivah, haromach, papullah, haamso shal Torah. If we want to activate the spiritual, metaphoric, sword, or spear, and the shield, for that you need the omak of Torah, because that will necessitate the questions and answers, the offense, and the defense, the shield, and the spear. Hamogivah, haromach, kruch, and yardum, and ashamayim, they came down, so to speak together. Haslacha, shnayim, mataratalia, ultimately the success of Torah for the Jewish people at any time, peace, or war, needs both. We need questions and answers, we need the vibrancy of that kind of learning. But omka shalot, shalom and hammach, shalom and matarzim, we had famous great rabbis as the Mishnas and Parekiavel to subscribe, and throughout Jewish history we had great rabbis who were impairs, and together they asked and answered, tuf tuf tuf purukah, muemelah, ra fkadashmites, and that's a Torah developed and flourished throughout the generations. Ube'elah, through these types, those who question and answer, shaidivah, tarah matraachimah yadam, tulli nitzachan, dachamah yisrael. And ultimately, it's through their schus, that there will be ei nitzachan. Now again, I want to emphasize only because I have seen that people today's day and age are quite sensitive to this, and I want to acknowledge that in terms of how do we process this and how we experience this, it can be difficult. But this really is, I think, not a controversial statement. If you apply this to say, therefore, shiva boy shouldn't go to the army, so perhaps that's a legitimate position in the sense that many people feel that way, but certainly it's controversial because many people disagree with that. I think that's not a controversial thing for me to say. That's a very highly disputed issue, maybe the most highly disputed issue in our day. But what I think shouldn't be disputed is that we believe in the realm of warfare, like we believe in the realm of parnasah, and in the realm of rufuah, that our whole essence, that our hoshkafra, our al-velten shang, is that we believe in this combination of hishtad-less and vitachlan, so to speak, real-word efforts, we work for a living, we go to doctors, we listen to them, we go to war, all those things are necessary, and at the same time we believe that the success in any and all of those realms is ultimately guided by the hand of hoshkafra. Yes, this is a much broader topic, in fact, topic that is discussed earlier in this very book about our hoshkafra wise. A broader philosophical question, how do we understand God's interaction with this world, to what extent is their hoshkafra practice, how direct is it for individual actions, for individual people, and yes, in Godolei, we've shown him in Jewish thought throughout the centuries, there are different approaches to that, but I don't think it's at all controversial to say, my sense is that it's pretty mainstream, especially on the big issues, and especially for klaw Israel, something like a war, we absolutely believe that ultimately it is Hashem's blessing and guidance and hoshkafra, which allows us to be victorious. It was not other than a politician in Israel who said someone who doesn't believe in miracles for the Israeli army and for Israel, if you don't believe in miracles, you're not a realist. So this, in my mind, does not have to lead to the whole controversial issue. You could take this in the direction of the controversial issue, but who should serve or who shouldn't? And that's a legitimate question, and people have strong views about that, including me, to be honest. I just reiterate, yet again, I don't think it's relevant to the thesis and the thrust of this piece, which is that even if one were to take, for example, a maximalist view that fundamentally everyone, including every able-bodied is hypothetically responsible to draft and to fight in the army, it still wouldn't change the fact that as a Jewish people, we need the sclos of Torah and others, but primarily according to these sources, the sclos of Torah, to protect those very soldiers, to give success to those very soldiers. How do we experience that? How do we process it on a emotional, psychological level? Is it the effort of the soldiers and their heroism? Or is it the sclos of the Torah being learned, and the telos being said and ashkaha? That's a real, real question, and I'm not saying it's easy to process, just like the person who spends 80 hours at work, you know, can really, Haldar Hataba point to all the things that he or she did, which allowed them to be successful. So how do you process all that work with the fact that it's really just from Hashem? Or the doctor, and the surgery, and the chemo, and the the hard medication, I think those are fair questions. Fundamentally, philosophically, I don't see a difference between the question, how you process that when it comes to war, who's really the source quote unquote of our success, the sclos being accrued by the soldiers themselves, and everybody else, or the actual real world, hisstadless of the soldiers, just like the question is, you know, is it the doctor or is it the telome being said? Perhaps because of the sacrifice and the risk in the army, it's a greater question, but I think that's just a question of degree, not of kind. And this is just my opinion, I could be wrong, but either way, I just reiterate, we'll get back to our regularly scheduled program in a second, so we can finish the essay, because we're on the second to last page now, but I just think that in my opinion, at least, I could see people taking different levels of emphasis. You could perhaps emphasize more the level of the source of the Torah or the davening, perhaps a little bit, more a little bit less, I could see a range, how you, you know, what's the ratio of quote unquote credit that's given to the people in the arena in the battlefield, as opposed to the people behind the scenes learning and davening, but I think that wherever you go, it certainly can't be 100 to 0. I don't know if that's, I don't think that's a sustainable Jewish or Orthodox Torah position, but just like I think if you thought it was all the doctor and not any of the zhuyos that the hola has or the people who are learning or davening for the hola, I don't know if that's a sustainable position. It doesn't take anything away from the doctor, I don't think so I think from the soldiers to say that, which is my view, I'm sort of speaking, interpolating it, inserting it into this essay, but it's not really in the essay itself. I'm just emphasizing this one final time because I think that there is relevance to this, to the thesis of this essay, even if perhaps on the margins you could argue about how far to take the essay, but I think the basic thesis of the essay to me is both unquestionably true and also not necessarily related, of course, it's connected to, but it's not the same question as the more controversial sensitive issue who should serve. That being said, let's go to the final section of the piece, the page raised from Samaphtaled, and here Avashar does something very remarkable, and I'm not sure what to make of it per se, but I just think it's fascinating, and perhaps it even underscores the point I was just making. Avashar collects resources, a Targa Mungalus, a Zohar, and then the comment of the Nitziv in the Hamic Dovar to not only continue with the thrust of everything we've been seeing, I'll about to add in particular nuance to it, and that is that both the Targum and the Zohar in talking about the famous Brukhos that occur at the end of the Torah, the Mosheh is blessing the people before he takes his final leave in the Varim-Praklamad-Gimmel, Pasig-Guchet. We have the very famous Pasig that describes the interrelationship between the two, Shmatim, the tribes of Yisakhar and Zulun. The Pasig says, "Zulun amar smaka Zulun but Sesakhah" via Sakhar Bohalaka, and this, of course, is generally understood to describe the partnership between the Sakhar and Zulun, that there was one tribe who was dedicated to being successful at business, merchant, reans, and there was another tribe that was dedicated to learning. Zulun was a businessman, Yisakhah were the Torah learners, and they had a partnership. They split the money, Zulun earned through business, and they also split the reward, the Sakhar that Yisakhah earned through their learning, each split that 50/50. That's how we generally understand this idea. However, Vashir points out something I have to admit, I don't think I ever heard before, that both the Targumunclas and the Zohar, both in Aramaic, as they are translating this Pasig, they actually describe Zulun in a slightly different way than we usually imagine. The Ughuncla says, "Zulun amar shadei zivulun vie mithkach leaagaka krava albali de babach." "Zulun you should be happy, shadei you should be happy, smaka Zulun shadei you should be happy." Zulun, when should you be happy? When you go out to war, when you go out to the Krav, you go out to the battlefield against your enemy, and Yisakhah when you're learning Torah. Or, the Zohar says, commenting on that Pasig, the same sort of speak Pasig, smaka Zulun vie Sakhah vie Sakhah vie Sakhah bohalaqah, says the Zohar, malameid de shtat gukhadah, kekhadah, sakhar and Zulun were partners like one, dah nathik ba agach krava. This one went out to battle in war, dah yasiv lai bohrai said, "This one stayed and learned Torah." So you see this incredible hittish, where Vashawai's calls it incredible. "Hittish pilai," he says, "lamad namid vera, if we see from the Zohar and tagam something amazing." The haskyam of Yisakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Sakhah vie Wasn't just in the days of peace when Zulun could afford to be going out and doing business on the high seas, import, export. Wasn't just in the peak times of Shalom and Shalva, that Zulun did business and split his business with Yisakhah, but more than that, it was also Aft Bishas makhama. Zulun would put down, so to speak, the business had put on the army helmet. Zulun yotel hilah reim boi vie Israel, but still Yisakhah stayed in learning. The Torah saw Shai Sakhah o madah slo, and just like they shared in the benefits of the victory, the Torah learning that Yisakhah that Yisakhah was learning during the battle, would be given, so to speak, to the safety and success of the soldiers. He then points out that they're also on that postok, then it's siv, in a hammak dovar, basically makes the same thing, and he elaborates on it. Le olam zos al-Yisrael, it was always the case, says that it's siv. Bishas yotel makhama yotel makhama yachadim anashim le Torah oolut vila. As we prepared for war, we dedicated and we appointed specific people to say, you focus on Torah, you focus on learning. kaliyom shio, tseem imhaloch amim, ool ehasadde. Now, if we didn't know better, and we were just imagining the way we usually think of this, we would think that the nitzv is identifying a certain percentage of the population, should stay in the base members, all the soldiers, and all the members of the population go out to war. Here's something that I've never heard before, other than the nitzv, the nitzv does talk about the people learning, and that's a source for the soldiers, and that's important, et cetera, but says that it's siv, in order to underscore their partnership and their common destiny, those who are learning were also going out to war. Yotel makhama yachadim anashim le Torah oolut vila, and kaliyom shio, tseem imhaloch amim, ool ehasadde. They went out to the field. Now, they didn't go into the actual battles. Gabriel, who's part of our sheer, said to me, and he used to be a U.S. Marine himself. He called that in the rear with the gear, right? There are people who are, you know, so to speak, back in the, you know, in the offices, you know, of the army, in very, very safe places, and then there are other people who are in the back, but on the battlefield, you know, on the front, but so to speak, in the rear, the support staff, the logistics. So there was also a colo there. There was also a base meter share, says that it's siv. They went out to battle, not to fight, but to learn, to give support, and zroos, and merit to those who were battling. And this is the famous idea, we know, in Parchismatos of Elleflamata, Elleflamata, that, so to speak, for the thousand soldiers, there are also a thousand, you know, doveners and learners, but says that siv specifically, in his opinion, this was specifically on the battlefield, and he brings us support for this fact from the Gomara that we saw previously about Yoshua, and the angel who appeared as a soldier, as a general, to Yoshua on the battlefield. And the mitzv explains and expands on that Gomara, Haimumi Shoshit Sivakar Shbar, who was right then, that's when they need to fight and to fight. The best advice you can give to the soldiers ain't sell the Milhama, says that it's siv. It's not a "from" thing, oh, you need to learn, just like they told you in Yeshiva, because it's Pitotora, and Torah is important, and from the perspective of war, just like we were helping our soldiers over the last year, we wanted to make sure they had the best helmets, and the best vests, and the best goggles, and the best gloves, and the best boots, etc, etc, all necessary, all important, all appropriate, but in addition to all of that, they need to have the superpower of the secret weapon, and that is the sush of Hashem's Hachah, which will hopefully be triggered and catalyzed and strengthened because of our learning Torah. Al-Kain-Lon Biggurus-Mucham-Tashal-Torah, and that is exactly what, getting back to the Zohar and the Uncle's reference it as well, that's the Brakhah to Yisakhr-Enz-Bulun. "Be ole hai hai machanesh, a la sadam-muchamah," sush-mucham-torevatila. Get amazing, he says in our second time, that during battle, the Yisakhr literally, or the proverbial Yisakhr, yes, they had to learn, but since their learning was to help the soldiers in support of the soldiers, just like there's a support staff in logistics, and tons of people who are behind the scenes helping the soldiers be successful, that has to include, so to speak, the rabbanute, that has to include the colal, and they have to be on the battlefield, learning Torah in partnership, and in sush-of the soldiers to protect them. Tisakhr-Ab-Azzu-Lohay-L-A-Bala-Muchamah, yes, it's true, there'll be people, not everyone's going to go to war, that was never the case, it never will be the case, and Yisakhr in this case are dedicated people who are not going to be going to war, but rather, they're going to learn Torah and Daven for the success of the soldiers. As the Joshua summarizes, this, again, captures this idea, we need the Magan and the Romach, Torah and Tila, at the same time with the soldiers. Before we get to the Rabbashar's final paragraph, I just want to underscore something, because in our previous year, I emphasized, based on the earlier sources, that I thought those could be legitimately, implausibly, and convincingly read, as emphasizing not just the importance of learning Torah, and therefore, there's this kind of assumption that, well, there are those who fight, and in others who learn, I wasn't necessarily against that, but I actually thought a more true and easier understanding, especially of the Gomar about Yoshua, was that the Gomar was highlighting not the importance necessarily of just other people learning, but specifically the importance of the soldiers themselves, right? The angel came in the appearance of a soldier, Yoshua himself was a general, was a soldier, and there I thought the message was an important one that we should not overlook. I'm not necessarily against the people on the home front doing extra learning for the soldiers. Of course, I'm not against that, but I really thought this is a more resounding message to the soldiers themselves, that to the extent, to the extent that it's actually possible, when it's not, it's not, ona sachmana patre, obviously, but to the extent that it is possible, this is underscoring the importance that even for they themselves, just like they themselves want to make sure their gun is working, and they have the best gun, and the best goggle, and the best scope, et cetera, and the best vest, they also, for their own sake, and for the sake of their mission, and their success, need to tap into the zachos of Torah. Just like we might say, and I myself have said this many times to people, if you are a chola rachmano aslan, it's important that other people are davening for you, and it's even more important that you daven't for yourself, so if it's important for other people to learn for the soldiers, halavai, it's even better and ideal when it can be done for the soldiers to learn themselves, and I thought that was very much a legitimate and maybe even a better or closer reading of the previous sources, that to be intellectually honest, it is clear that the sources we saw today, so the ones about Yisakhir and Zulun are clearly not talking about that, they are talking about this Shavir Yisakhir idea, other people, and again, as I say, I think that that's fine, I had no problem with that, and I'm intellectually honest to admit that these sources are clearly speaking about the vision of labor, but I would add, potentially, maybe this underscores the need to even have a division of labor among young able-bodied people, and maybe some Yishima boys should be drafted, and some shouldn't, or the Yishima boys shouldn't, and the other people should, I said it hypothetically, not necessarily my opinion, but I could see it hypothetically, but it could also be completely irrelevant to that, and I want to, one last time emphasize my point that I think almost every part of this essay is adjacent to, and irrelevant perhaps to the larger controversial sensitive issue that is raging in our day of a who should serve in the army, but it's not necessarily connected in a solution to be limited to that, I think that would be a mistake to understand this, because then you get boxed in, it's a much broader point, that whoever is in the army needs to realize that they have enough rice to, and just like so many people, thankfully, and we're so proud of all of them, did tons of volunteering to help the soldiers in a million in periods of other ways, so from the religious perspective, we need to understand that if we usually learn X amount during the year, but if our soldiers and our brothers and our friends and our sons are at war, in many cases, our daughters two these days, that we need to be doing extra learning, and extra mythos, and extra davening, and realize that we're not on vacation while other people fight for us, we are a partner, maybe you want to think we're the main partner, maybe you want to think we're the junior partner, certainly they're the ones risking their lives, not us on the homefront, but we have to see ourselves as a partner, not in the sense of we deserve credit for it, but that we have responsibility, our lives should not be the same, we should be doing extra learning, better davening, better learning, more mythos, not for our sake, but for theirs, just like you saw her was learning for Zohulun, we have to be learning davening, doing mythos for the soldiers, and therefore, hypothetically, these very sources, many of them could be understood, referring to the emphasis and extra responsibility, but for those who aren't fighting, let's say because they're older, let's say if people in their 40s and their 50s, thank God they're otherwise healthy and able-bodied, but they're not the kind of people who are going to be drafted, so you might imagine, okay, so we'll give a little sit-up, maybe they're going to Dafyomi, I could even imagine someone deducing from these sources that we would have had a world in which we said, okay, you're a doctor, you're a lawyer, you're a accountant, well, for these three months, are these even 40 or 50 days, just like your neighbor, who was a few years younger than you got drafted into Miluim and reserves, okay, now you take off a month from being a doctor or a lawyer in Cinco, I'll learn full-time, I never heard anyone have that idea, I've certainly never heard anyone do it, but how beautiful would that have been, I have to believe in Shamayim, it would have been a trend of swiss, but how great would that have been as a statement of solidarity, you know, I'm not disgusting now the issue of Haredim and not Haredim, even in the same shoes in the same communities where some of the people are going out to Miluim and the tremendous sacrifice, including financial, let alone other sacrifices and stresses that put on their family, so these sources are emphasized in the need for a shared sacrifice and a shared responsibility. It wouldn't have been an interesting idea and a beautiful idea, if people are said, okay, if my neighbor has to spend 40 days now in Miluim and frankly we know many of the people spent a lot more than 40 days, so why should I be able to keep on working and doing everything, I'm also going to take off time, it's not all day, then half a day, and I'm going to learn, and if it will be practical, jalabai, I love, I love, love, love, the idea of the nitzv, what a beautiful idea, wouldn't it have been incredible if we could take, whether it's middle age people or younger people, whoever, but people who weren't being drafted, not why, it's irrelevant why, but they're not, and to not just be at home doing work or in their locally shivas in the comfort of their regular schedules, but go to the army base, go to the battlefield, go to the front, and learn there and share in that experience with the soldiers, that would have been incredible, what an incredible vision that these sources I think are perhaps underscoring and pointing out to us, just to conclude our time together tonight and how the essay itself ends, again, just putting us back into the, no one realized, I don't think rah washer certainly, and no one else realized, you know, last October 8th, that now in the middle of November, 13 months later, we'd still be at war, and yet, everyone knew that something big was about to start, so rah washer wise, ended this first speech, and he says, and you have said gam le schlach brachah, min ha'ma kom ha kadosh has a speaking, I imagine he was speaking in his base matters, I don't know for sure, but I'm assuming that's where he is, in a base matter, it's an initial right after succus in this horrible, horrible tragedy, we're sending our love and our telos and hoping our shambless as the soldiers, against anyone who's fighting against the school enemy, they should all come back alive, the simcha, happy, the shalom, peace, into the loving embrace of their families, komoke an anchi hatsala, and it's not just the soldiers, there were people who were, you know, the first responders, hatsala, and magna deviradom, and zakah, who also raced into the fire, some of whom were in quite danger, and I think, if I'm not mistaken, even one of them was killed at the time, kam haim, makhar pim, f nafsham, they're also risking their lives, and of course there are the security services of all different stripes, hm hatsala, makhabyesh, and ergouven, if too, as I just mentioned, there were those even, that they knew already on the first day, who ambulance drivers and other such first responders who were killed, an akhumim, it's palalim, bishfil, kurram, we have to davin for all of them, khanil, the allayham, and all the people who be added to them, and everyone who's connected to them and supported by them, and impacted by them, we davin for all of them, shakar chborkhu, yishmoor, y again, vie atxil, akhum should protect, and preserve, and save, all of these wonderful people, kur chborkhu, yitain, makhpala, the kulawe, yishrel, y ends with the tila once, mordakar chborkhu, please help us defeat our enemies, hu chu aitsa, vusufar, dabir, dabir, bala loyakum, kimmanu, kael, doesn't matter what they try to do, we're going to be okay, because a sham is with us, kur chborkhu, yirachim, allain, vie atxil, kanil, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, bimhayr, a year, 13th, months later, unfortunately, we can say sadly, we didn't get mashiach sallenat, bimhayr, but it's not too late to happen, bimhayr, bimhayr.
