“THE TRUE ARMY OF KLAL YISROEL”: Sephardic Rov Sends Powerful Letter to Imprisoned Yeshiva Bochur, Compares Draft Decree to Roman Persecution
Rav Yaish Davda, a distinguished Sephardic talmid chochom renowned for his extraordinary hasmadah, has written a rare handwritten letter of chizuk to his nephew, yeshiva bochur Eliyahu Davda, who is being held in an Israeli military prison following his arrest over his military draft status. In the letter, Rav Davda draws a striking comparison between the current draft controversy and the Roman decrees against Torah learning, declaring that the true protectors of Klal Yisroel are the children learning Torah, yeshiva bochurim, avreichim and talmidei chachomim.
Eliyahu Davda was arrested by military police in the middle of the night at his parents’ home, just days before the beginning of the winter zeman. According to reports in the chareidi media, the bochur had followed the directives of Gedolei Yisroel regarding dealings with military authorities.
His arrest has generated considerable distress and anger throughout the chareidi community, prompting a series of letters of support addressed to the bochur and his parents.
Among those who have written to the family are senior members of the Moetzes Chachmei HaTorah, including Rav Moshe Maya, the senior member of the Moetzes, and Rosh Yeshiva Rav Avrohom Salim, along with other prominent roshei yeshiva.
An additional letter of chizuk has now emerged from Eliyahu’s uncle, Rav Yaish Davda, a renowned Torah scholar who rarely leaves the confines of his home and whose decision to write a personal letter is regarded as highly unusual.
The handwritten message, obtained by Matzav.com, offers both encouragement to the imprisoned bochur and an extended hashkafic discussion of the obligation to remain steadfast in Torah learning despite outside pressure.
Rav Davda begins by addressing his nephew with words of admiration, describing him as a devoted ben Torah who is constantly immersed in learning. He also praises Eliyahu’s father, Rav Yitzchok Davda, his own brother, as a righteous talmid chochom, and expresses a bracha that he merit to spread Torah and raise many talmidim.
The letter then turns to the well-known account in Maseches Brachos 61b concerning the Roman government’s decree prohibiting Jews from studying Torah.
Despite the danger, Rav Akiva continued gathering groups of Jews publicly to learn Torah. When Pappus ben Yehudah questioned why he was not afraid of the authorities, Rav Akiva responded with the famous parable of the fox and the fish.
In the parable, a fox walking along a riverbank observed fish swimming frantically to escape the nets and traps threatening them. The fox suggested that they leave the water and join him on dry land, where they could live together without fear.
The fish rejected the suggestion, explaining that although they faced danger in the water, leaving it would mean certain death. If they were vulnerable even in the environment that sustained their lives, how much greater would their danger be outside it?
Rav Akiva explained that the same principle applied to Klal Yisroel. Torah learning is the source of Jewish life, and abandoning it in response to persecution would be far more dangerous than continuing to learn despite the threats.
The Gemara relates that Rav Akiva was subsequently arrested and imprisoned for teaching Torah, while Pappus was also incarcerated, but for unrelated, insignificant matters.
When Pappus encountered Rav Akiva in prison, he acknowledged the difference between their circumstances, praising Rav Akiva for having been imprisoned over Torah learning while lamenting that he himself had been arrested for trivial matters.
Drawing on this account, Rav Davda identifies seven lessons that he believes are directly applicable to the challenges facing yeshiva bochurim today.
His first point compares the Roman prohibition against Torah study with the present military draft legislation and enforcement measures. Rav Davda describes the contemporary situation as resembling a decree of religious persecution, arguing that its underlying purpose is to undermine the Torah world in Eretz Yisroel.
He then emphasizes that the appropriate response to such pressure is an even greater commitment to Torah learning.
Just as Rav Akiva continued publicly teaching Torah despite the Roman decree, Rav Davda writes that the current circumstances demand increased hasmadah. Someone accustomed to learning one chapter, he says, should now undertake to learn two.
His third point addresses those who attempt to persuade yeshiva bochurim to enter military service, comparing their arguments to the question Pappus posed to Rav Akiva about the danger of defying the authorities.
Rav Davda warns that such persuasion can be presented in appealing language, with promises of opportunities and benefits that might appear attractive to young men.
Expanding on the fox’s invitation to the fish, he describes the message directed at yeshiva bochurim: “Become soldiers like us, and you will receive status, benefits, education and professions.”
He cautions his nephew against becoming drawn into arguments with those promoting military enlistment, writing that one should “not argue with them at all, so as not to become sullied.”
Rav Davda’s fourth lesson continues the comparison between the fox’s promises and what he regards as the spiritual dangers confronting young men who leave the protective environment of the yeshiva.
He then turns to the fish’s declaration that even in the water, the source of their lives, they faced danger. Rav Davda explains that even those who remain within the world of Torah must constantly strengthen themselves against the spiritual challenges of the generation, including inappropriate sights in the streets and the widespread waste of precious time.
His sixth point focuses on what he describes as the spiritual dangers of military life. In his letter, Rav Davda warns of serious violations of kedushah, inappropriate behavior, mockery, idle conversation and instances of chillul Shabbos that he says occur without considerations of pikuach nefesh.
The seventh lesson returns to the conclusion of the Gemara, in which Pappus expresses regret that he was imprisoned over meaningless matters while Rav Akiva was imprisoned because of his dedication to Torah.
Rav Davda writes that if it has been decreed upon a person to experience imprisonment, that experience will come about in one way or another. The distinction, he explains, is whether the imprisonment is connected to something worthwhile, such as Torah learning, or to matters of no spiritual value.
Toward the end of the letter, Rav Davda presents what he describes as the true source of protection for Klal Yisroel.
In a particularly emphatic passage, he writes that the true army consists of the children studying Torah, the yeshiva bochurim, avreichim and talmidei chachomim, whose learning provides spiritual protection for the Jewish people.
“We protect the Jewish people, and through the merit of Torah, the world continues to exist,” he writes.
He supports this declaration with the possuk in Yirmiyahu, “If not for My covenant, day and night, I would not have established the laws of heaven and earth,” which Chazal explain as referring to the indispensable role of Torah learning in sustaining creation.
Rav Davda then cites the account in Melachim II, chapter 19, describing the miraculous destruction of the Assyrian army of Sancheriv, when a malach of Hashem struck down 185,000 members of the invading force in a single night.
He notes the Gemara’s explanation that those killed included the commanders of the Assyrian forces, indicating that the total army was vastly larger.
The letter also references the possuk in Yeshayahu, “And the yoke shall be destroyed because of the oil,” together with Rashi’s explanation, based on Chazal, that the yoke of Sancheriv was broken in the merit of the oil burning in the lamps of the shuls and batei medrash.
Rav Davda points to these sources as illustrations of the protection that Torah and avodas Hashem provide for Klal Yisroel, adding that numerous other pesukim and teachings express the same principle.
He concludes with a heartfelt bracha to his nephew, expressing the hope that he will soon be released from prison and return to his learning in yeshiva.
“May it be Hashem’s will that, with His help, you will be released speedily and return to Torah learning in the holy yeshiva, marry and have children and grandchildren, and that the possuk be fulfilled in you and in us: ‘One thing I have asked of Hashem, that I shall seek: that I may dwell in the house of Hashem all the days of my life.’ Amen. May the redemption come soon. Yaish Davda, your uncle, who awaits good news. Amen.”
Eliyahu Davda, a talmid of Yeshivas Orchos Meir in the Bayit Vegan neighborhood of Yerushalayim, was arrested at approximately 4 a.m. on October 7 at his family’s home in Be’er Sheva. He was subsequently transferred to Military Prison 10 and sentenced to 20 days of imprisonment.
The arrest has prompted additional letters from prominent rabbonim, including Rav Tzion Boaron, Rav Avrohom Salim, Rav Yehudah Cohen and Rav Meir Vaknin, rosh yeshiva of Orchos Meir.
Rav Salim, in his own letter, expressed deep pain over the imprisonment and assured the bochur that the Torah world stands behind him. Rav Vaknin also called for a gathering outside Prison 10, where talmidim and rabbonim assembled to express solidarity and offer chizuk.
Attorney Shlomo Hadad, representing the Chayei Olam organization, is expected to visit Eliyahu at Prison 10 and personally deliver the letters of support and chizuk sent by Gedolei Yisroel and roshei yeshiva.
{Matzav.com}
