Shabbat Parashat Devarim 5785

Parashat Hashavua: A Torah of Life – part V – More on Yehoshua

We continue to look at the question of whether Torah study exempts from taking part in wars of mitzva, and again we focus on Yehoshua 1:8. The navi says: “The Torah scroll shall not move away from your mouth, and you should contemplate it day and night.”

The gemara (Menachot 99b) brings four opinions of how to fulfill this pasuk: Rav Ami – It suffices to learn one “chapter” in the day and at night. According to this, there is no problem spending the rest of the time on worthwhile matters, such as defending the Land and the nation and making a living, etc. Rabbi Shimon bar Yochai – Even reading Kri’at Shema in the day and night fulfills the imperative. Rabbi Yishmael – The pasuk precludes studying Greek wisdom, as all time is set aside for Torah study. Rav Shmuel bar Nachmani – The pasuk is not teaching us an obligation or a mitzva but is a blessing that we will merit to always be connected to the Torah. None of these opinions precludes spending time in an army in a mitzva context. Even R. Yishmael’s stringent opinion only precludes involvement in matters like Greek wisdom.

There are two approaches to explaining the overall concept according to these opinions:

1) Hashem commands Yehoshua that his leadership of the nation should always be aligned with the values of the Torah and service of Hashem. The connection to the Torah scroll means that every member of Bnei Yisrael, and certainly its leaders, must constantly ask themselves – are our decisions in line with the spirit of the Torah? This is the idea behind “The Torah scroll shall not move away from your mouth.”

2) There are two mitzvot: a) to know what the Torah says in order to know what to do; b) to be involved in the process of Torah study. The gemara above deals with the first element (see our responsum, Bemareh Habazak X, 72).

There are opinions among Chazal that it is impossible to complete the mitzva of accumulating Torah knowledge and understanding. The scope of the enterprise depends on a person’s level and abilities. Rav Ami and R. Shimon described people with a low capacity; R. Yishmael referred to those who reach a very high bar.

Let us try to understand Chazal’s use of the term bitul Torah (approx., waste of Torah time), which some, unfortunately, use to justify not serving in the army. One explanation is related to the destruction of the Beit Hamikdash. The gemara (Chagiga 5b) notices in Yirmiyahu 13:17 the mention of three tears, and identifies their causes – the first Temple, the second Temple, and the exile of Bnei Yisrael from their Land. The gemara continues to say about the exile: “There is no greater bitul Torah than this.”

This provides important insight. When Am Yisrael returns to Eretz Yisrael and establishes a Jewish state, this undoes the bitul Torah that started 2,700 years ago, with the exile at the time of the first destruction of the Land. One who serves in the IDF and helps ensure our ability to live in Eretz Yisrael takes part in undoing the terrible punishment of exile and its related bitul Torah. Therefore, we call on those who learn Torah to strengthen Torah by combining Torah study with army service. We call on the heads of the army and defense establishment to do what is needed to ensure that soldiers’ lifestyle and religious practices are carefully preserved.

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