Parashat Hashavua: Enlistment in the Time of Yehoshua and David | Rabbi Yossef Carmel | Beit Midrash

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Some have attempted to prove that Torah scholars are exempt from obligatory war (milchemet mitzva) based on Sanhedrin 49a. However, this comes from a flawed interpretation.

That gemara passage discusses King Shlomo’s trial of Yoav for killing two generals: Avner (Shaul’s general) and Amasa (Avshalom’s former general; later, David’s).

Regarding Amasa’s killing, Yoav argued that Amasa rebelled against King David by failing to mobilize troops as David ordered. The crisis involved Sheva ben Bichri’s rebellion, which continued Avshalom’s challenge to David’s authority. Sheva’s supporters claimed that one could serve Hashem anywhere, not just in Jerusalem. This threatened David’s life work and part of the Rambam’s twelfth principle of faith – the Davidic monarchy.

When Yoav confronted Amasa in Givon, at the site of the high altar David wanted to make obsolete, Amasa was debating a halacha with soldiers – should a Beit Hamikdash be built, thus forbidding local altars. His opponents argued that because David’s approach was incorrect, they were not obligated to fight the rebellion, as derived from Yehoshua (1:7) that one cannot be forced to enlist if called to do an aveira. However, Amasa’s argument was rejected, and Yoav was acquitted for killing him. However, the matter had nothing to do with the soldiers’ Torah learning status.

After Moshe’s sin at Mei Merivah, he requested Hashem to appoint a successor, and Yehoshua received full authority. He was to conquer the Land and also to study Torah, day and night. Yehoshua internalized these words and announced an obligatory war of conquest. He reminded the two-and-a-half tribes of their commitment to join the fight. The people accepted his leadership, declaring his royal authority and that those who do not accept it are due to be put to death. The king has the authority to conscript soldiers, and certainly for a war of mitzva to conquer the Land, and all the more so to protect Jews under attack.

It is inconceivable that when modern-day Israel’s enemies attack, murdering brutally, assaulting and harming everyone from infants to elderly, any group, however distinguished, should declare themselves exempt from military service due to Torah study. Would any of them stand by if a family member were being attacked, due to Torah study?

The very Torah they study explicitly states: "You shall not stand by your neighbor’s blood" (Vayikra 19:16). How could anyone suggest that when the Jewish people face brutal attack, in situations of individual and national life-threatening danger, someone will push off his rescue effort until after finishing his studies?

The gemara provides no exemption for Torah scholars from army service. The exempting derivation from Yehoshua refers exclusively to situations where authorities command citizens to act against Halacha, such as violating commandments. For obligatory wars, all must serve.

Even in these turbulent times, we must maintain our unity and love every Jew. We must continue fighting our enemies and defeating them in every aspect, pray for comfort for all bereaved families (including our non-Jewish allies), and pray for the swift return of all hostages and the healing of all of the wounded.

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Parashat Hashavua