How do you know that Bnei Torah and Torah scholars are exempt from participating in the mitzvah war of Ezrat Yisrael from the hand of the oppressive oppressor who is about to destroy it and destroy it, G-d forbid? How do you know that you can publish in the form of a halacha and a "da'at torah" that yeshiva students do not have to register, to be counted, not to report or anything? Is it not the case that we both do these things in the case of saving a life - not lives, but even one soul of Israel - that "these things are not done except by the great sages of Israel" [...]? Is there a difference between at the same time he is canceled from Torah study or not? And if this is the case with saving one life, even more so in saving tens of thousands of Israel! ...]
And this is also the case: Is it only the salvation of others that we are talking about? Isn't each and every one of us, without distinction and without distinction, facing the danger of our lives, himself, his home, and all that he has? Is this the attribute that those who engage in Torah will not be obligated to save themselves, but rather stand by and impose the duty of saving them, on others? Is this the attribute, or is this the knowledge of the Torah? Where do we find one?
Does the Torah protect those who engage in it? On the contrary, it is the one that gives: the children of the Torah will participate in the campaign, and the merit of the Torah will protect them and their friends! [...]
"The rabbis do not need to be nitirota" (Bereishit 2:7b)? Master of the Universe, is it permissible to rely on a miracle in a place of real danger to life and learn that the rabbis do not need guarding? [...] And why did the Torah scholars, together with the rest of our brethren Bnei Yisrael, leave the frontier neighborhoods that were damaged by sniper fire and did not use this virtue of "the rabbis do not need to be struck"? And is it only because in these cases it is impossible to rely on others? And is this the opinion of the Torah? [...]