Torah Down Under: Rimon Advisory Yarchei Kallah - Chizuk For Limud Hatorah in Elul

this Torah class is brought to you by Torah anytime.com okay friends this is uh we're going to be wrapping it up here this this little piece is sort of the lumus of the sugya um and that's why Ben came back to hear the real lumus of the suya and again the question was that there are only three MIT in the T that one has to give up their life for and fighting a war is not one of them so how you allow to fight a war you know what's the mechanism of that so Brad and Brad both instinctly say well if the Torah gives a Mitzvah war or a concept of War which by definition means that you're not going to war and it's a piece of cake it means lives will be taken on both sides then we call this that's the definition of War so it's not that the value of War supersedes human life it's the definition of War perforce means lives will be taken okay this is in other words think about what this means even though normally when it comes to other mitz we apply the rule of means Jewish life is of supreme value we do not utilize the principle of when it comes to war war is categorically exempt from you understand what this means there is no concept of when it comes to war meaning life is not a factor for our own selves when it comes to war right you understand that even though in terms of the hierarchy you have Jewish life and but when it comes to war then is not of greater value than mitz as we're not going to have a chance to see but you know if you're fighting a war do you have to eat kosher food you know do you well are you Bound by regular D are you bound byas do you have to keep chabas there is an idea that in other words the world the realm of war is different it's a different realm now obviously we're not talking about when you can easily but it does seem like that here here's the thing someone's life is on the line do they have to keep chabas no what if somebody's just there's a question if their life is on the rine what if their life is not on the line you know but I mean you never know you know there is a threshold of saying come on pal keep shabas just because you know you you have a little boo boo on your finger you could you could still keep shabas yeah but you never know it might get infected and it might but when it comes to war it might be different you know in other words could you keep shabas yeah but maybe the enemy the enem is not there no when it comes to things might be different okay so basically that's the does not apply to war so and R apply the following very novel idea you ready that means if does not apply to war for us meaning even though normally human life is Jewish life is the greatest value but not when I'm fighting a war so if does not apply to our side when it comes to war does the Supreme value of human life apply to the enemy side if it doesn't even apply to our own lives now all of a sudden we have to apply the importance and sub value of human life for the enemy it doesn't even app apply for our side and it therefore for sure doesn't apply to their side so the concept of yeah but you have to be concerned for innocent civilians is somewhat fundamentally flawed you know and a halic sense because when it comes to war we don't ascribe the great value of human life in general life we do not when it comes to war so if we don't describe the great value of Jewish life to our side are we going to describe the great value of human life when it comes to the other side so therefore the argument is based on this morale and based on the the you that I'm we're allowed to go to war you started this and when the war begins then that is where the value of human life unfortunately there's something in the T called there's Shalom and there's also and for the sake of the Great Value human life in the future we may have to mitigate and put a compromise on the general value of human life in general now I want to close with two very brief things number one back to the USI so the remember used to visit R but he couldn't visit R because violated so we had we had a question what was the what was the poor Rabbi supposed to do have everyone die so BR you know says he should have had someone else do it have gone to war K has a different take on this Kish asks what what was R Le supposed to do I ask you a question there going to be a lot of very tough questions you know what if we find sinir and the only way we can knock him off he he's surrounded by 10 hostages but the longer this guy lives the longer the war goes on the longer he instigates our enemies against us more Jews would there ever be a point in time that we could kill him even if me some of our own falling like what would we do in that type of situation we could put an end to the war but it would mean taking the life of one of our own so say something out of this world again the question is what would take a look on page 47 what should Ru Le what should he have done look in second paragraph you know what that means not that he should have had someone else do it God would never put a righteous person in this situation if a righteous vers was in the situation he needs to pray that God should save him and his prayer definitely would have been answered so is saying but you shouldn't have given him over what what am I supposed to do you should have prayed that when you're in a bind in life the answer is not always well pick the lesser of the two evils sometimes the answer is you need to pray to God and say God you decide on this one because I can't make that I can't take that decision into my own hands so I once heard rashai say that there are situations when it comes to war that the the question is so perplexing that the answer sometimes is going to have to be you need to pray that Hashem should direct us and show us what to do and I think this is something that we all could do that that we all need to D that hasem bring peace to Cloud is bring home all the hostages and we shouldn't have to face sometimes these very tough dilemmas now I just want to point that one last thing the two minutes okay um you know there's an idea that an angel is not able to do two things at one time what is that Concept in Angel's not able to do two things at one time why not what's so complicated uh like I like to say a human being could uh ride a bike and chew gum at the same time but an angel can't do two things at the same time when Hashem SP theam what did the Angels want to do they wanted to sing sh said you can't sing Shir my handiwork is drowning and you're going to sing Shir right but the question is what were the Jewish people doing at the time we were singing Shir so why could the Jews sing Shir and the angels not soim Schwab says like this you know what it means an angel can't do two things at the same time when an angel looks at the situation he can only see one perspective and so the angels are going to have to make a decision if they're going to sing Shir they're going to Rejoice on Jewish Victory then they're going to be completely callous to the suffering of human being so therefore they can't sing Shir but a human being is much more sophisticated CLA so they could sing Shir and at the same time have a tinge of pain that other people are suffering human being is able to do both and there's nothing wrong with being joyous over Jewish Victory and at the same time having a tinge of empathy look innocent um civilians are suffering you know in the liberal world it's either well if you're if you're being Victorious then you're not sympathetic to the plight of the suffering no we're still sympathetic we're not handing out candy because people are dying like our enemies do so a very important attitude to have is we have to win this war and the only way to win the war is we have to be decisive and if that means that they're going to be civilians who maybe are not in favor of that regime well you know what is a what is an army supposed to do so we have to be Victorious and when we are victorious we will celebrate our Victory and at the same time we still have empathy for human suffering and and this is the greatness of man man has the complexity to be able to rejoice in Victory and be sympathetic to plight at the same time an angel can't can't uh see both sides of the story so hopefully this gives us some principles with which we can uh assimilate what's taking place and and had a have a correct attitude toward it and in the Merit of us learning about this war it should be for cl it should be for our families and I'm very grateful to learn together with you over the chabas I thank you RoR for making this possible and I thank R Gary and it's really a great for me to join you over the last couple of days and I wish you all thank you very much you've just experienced another Torah class brought to you by Torah anytime.com