Avot350

17:
Thirty years of age for power. The rest of the attributions in this mishnah are rather flimsy to say the least. The attribution of power – in the sense of strength – seems to be derived from a biblical hint. The Torah [Numbers 4:1-3] says:

If the Levites were conscripted for the physical needs of the Tent of Meeting from thirty years of age this would suggest that at that age a man reaches his greatest strength. (The dismantling and re-assembling of the various parts of the Mishkan required considerable physical effort.)

18:
Forty years of age for understanding. It is just possible that this attribution too is based on a hint in the Torah. In his commentary on our present mishnah Rabbi Ovadya of Bertinoro writes:

19:
Fifty years of age for counsel. This attribution is even more flimsy than the previous ones. We have already seen above that God set the age for the Levites to do the manual work of the Mishkan to be from thirty until fifty years of age. In his commentary on our present mishnah Rabbi Ovadya of Bertinoro draws the conclusion that if the Levites retired from physical labour at the age of fifty what was left to them to do if not to give advice?

20:
Sixty years of age for old-age. Rabbi Ovadya is doing sterling service in his attempts to rationalize these attributions, but even he is gradually drawn to suggestions that border on inanity. Job [Job 5:26] is told by Eliphaz the Temanite:

'Ripe old age' in Hebrew here is Be-Kelaĥ. The numerical value of the three Hebrew letters which comprise this word is … sixty! QED.

To be continued.

In Avot 349 we quoted the Torah law that before battle a priest must release from the army certain individuals.

Nehama Barbiru writes:

Concerning conscription into the army. Most, if not all, armies in modern times conscript youths and young men before they embark on life – career, family etc. Here (in our mishnah) we see a different approach. According to this mishnah an 18 year old gets married and only after marriage a 20 year old 'pursues'. Perhaps we can learn from this that Judaism is not eager for battle and has no desire to make war and to conquer just for the sake of conquest, as did the ancient empires such as Assyria, Greece and Rome.

A person who has a family sees the world and himself from a compassionate point of view. I believe that he will think twice and three times before going off to war, prompted by thoughts of what he leaves behind. Only if the objective truly justifies the means and the possibility that he will not return to his family will he go off to war.

The very Midrash in the Sifrei "Is there anyone who has built a new house" etc teaches that in Judaism life is the main thing and not war and the carnage that comes with it. Only a 'no-choice war' is acceptable and then men with a family do join the army in order to defend.

I am pleased to think and believe that the IDF – the people's army (reserves) – still adheres to this idea despite the conscription of youths into compulsory service.