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I have heard the argument here that people learning in Torah should not have to serve in the army because the learners of Torah do more for the protection of Israel than the soldiers. What is the mekor for that claim?
Bava Basra 7a says they don’t have to pay a tax that goes to fund the army. People make the extension from there, though it’s very unclear that all Rishonim would agree to that.
Thats a poor mekor, that is talking about rabbonim and it is talking about a country which is run by botei din, this doesn’t apply nowadays.
The short answer is that both are needed, yes, learning Torah has tremendous benefits, but we also need a standing army to physically defend our land, yaakov did this when he heard that Esav was approaching him, why can’t we?
And anyway a year and a half under the hesder system is a small contribution and hakaras hatov to the country which allows us to learn freely when you consider that you will have the rest of your lives to learn freely and you can learn a bit (not much but a bit) in the army itself
A voice of reason: It’s a fairly good Makor. It’s talking about paying a tax to the non-Jewish king’s army. All Yeshivah students (I believe the Lashon is Tzurva MeiRabannan, not Talmid Chacham) are Pattur from the tax. You can argue about whether or not a tax is equivalent to fighting in the army. But the source is a good Makor.
Simcha: I thought so. I looked it up and it’s actually 7b-8a. Sorry.
There’s also the Gemara about Naturei Karta and Machrivei Karta. Also, Kol Kol Yakov. That the Torah protects there is no doubt. The question is the army. Another (hypothetical) question is, what if the army would be Torah-safe and a bastion of Yiras Shamayim, would they not have joined?
More powerful than the Schwartz.
Sam 2
See Nedarim 62b. King Cyrus removed the tax obligation from the sanhendrin. The gemara extends that to all talmeidei hachamim. Included in this is more than just the army tax. It is land tax, head tax and the Kings travel tax.
Your comment of the lashon is interesting. “I believe the Lashon is Tzurva MeiRabannan, not Talmid Chacham”. In Bava Metzia 19a that lashon is also used in an exclusive sense.
Rashi: ????? ?????? ??????. ?????? ?? ??? ??? ???? ????????
Perhaps one can say this is only a Rabbinic student of the time of the gemara. Though it also seems to be used for a Torah Scholar.
See Chullin 133a for a case were both tzurva meirabannan is used and talmid chacham. The prior being used to allow a kohen to confer the kohanic gifts to a tzurva meirabannan who is in need. The later being the case of a talmid chacham who teaches someone who is undeserving and thus is destined to gehenom.
scroller: Whoa! You added a period in the Gemara there. I think it reads that the person is a Tzurva Mei’rabannan and is known to never lie. Or, at least, it can be read that way. Anyway, it’s very unclear why that is a necessity in that case anyway. We could easily say that it’s just an Orcha D’milsa that someone so honest would have to be a Yeshivah student.
Sam2: it’s a Rashi.
(Rashi) ????? ?????? ??????: ?????? ?? ??? ??? ???? ????????
Found it! Rashi Taanis 4a
????? ?????: ???? ???? ??? ???? ?????? ????? ???? (?? ?.) ????? ??? ??? ?? ??? ????? ??? ???? ????? ??? ???
It is a rabbinic scholar who is sharp and young. Like a well developed egg which has the same shoresh. This is different than a Torah Scholar who is not per-say on his way to get real smicha. So today I would say perhaps kemat NO ONE can be considered to be
“????? ??????”. Though sometimes it is probably meant not literally.
Read Nefesh HaChaim Perek Daled!!
He quotes many of them, but most of the mekoros are in the Zohar, you can see a perush “zohar hanigleh” on chumash mikraos gedolos “habahir”….The Chazon Ish said the Zohar is the biggest mussar sefer in existence (in Ma’aseh Ish)!
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