Rabbi Gedaliah Nadel on the recruitment

I received the following piece on WhatsApp:
Things recorded by Rabbi David Michael Schmidl, Shlita: “Things I heard from the Gaon Rabbi Gedel Nadel decades ago
I wrote it after a long time, and I cannot accurately convey the words in his language.
The help of Israel from a time of trouble that befalls them is a war of commandment [as explained in the Rambam, 55:1] and everyone is obligated in it, and it is necessary to explain why [the sages of the generation] saw it as exempting the yeshiva students when there were such wars.

Three reasons were given for this:
A. They said that during war, a portion of the people should be free [for Torah and prayer] to increase rights.
And this is not true, and there is no law, and everyone is obligated in times of distress to stand up for their own bodies to be saved from the hand of the oppressor.
And although they base their claim on the midrash that they did so in the war of Midian [and it is in the midrash Tanchuma, par. Matot, and z”3 thousand below, a thousand below, some say two thousand from each tribe and tribe sent, and some say three thousand from each tribe and tribe, twelve thousand pioneers of the army and twelve thousand to guard the instruments, and twelve thousand for prayer. According to the midrash], these are only the words of the Haggadah and the halakha for generations is not like that, [and] we do not learn from the midrash, and everyone is obligated in the war.
So there is no basis for this.
B. That the existing army is a place of spiritual trials that cannot be endured.
This reason is not enough to justify our leadership. If this war is indeed a war of commandment in our eyes, a war that we are obligated to wage, we should have tried to look for tricks and make an effort to fulfill the commandment that is incumbent upon us. And since they did not do so, this is not the reason for the exemption.

C. Another reason is heard that it is necessary to set apart and dedicate people to studying Torah alone, otherwise, God will forget Torah from Israel.
The idea behind this is true. People who are necessary for their job are not sent to the army because if they are stopped, the nation will not exist. Even bakers will not be sent to war if the people are at risk of starving if the bakeries are shut down.
This matter is true, but it is not enough. Finally, if this were the only reason for the exemption, one would have to examine and estimate how many students are necessary for the legion of Torah students. Our view of exempting all Torah students, no matter how many, without any limit or limit, comes from another reason.
And the taste is clear.
Wars waged here and the army here are not aimed at saving the lives of Israel from a tribulation that threatens their destruction. Their war is [only] for the existence of the state, like the armies of all the Gentile states. There is no argument that it is so, everyone admits this. And the difference is clear. A war to save lives and a war for the existence of a state are completely different things, separate from each other in their essence and actions.
And the existence of the state is something that has no interest in us. [And everyone understands that] it is unacceptable and impossible to force anyone to fight for a mission in which they have no interest.
The existence of the state adds nothing to the purpose for which we are in this world, and therefore we have no interest in it.
It is true that [for example] in the days of King David, may God be pleased with him, people also used independence to serve God [political independence also served as a tool for serving God], but we have no tradition [and knowledge] of how to do this. From our ancestors we only received how to observe the Torah in exile.
The best thing for us is to be under the rule of a decent Gentile and there we will worship our Creator.
[Until we merit redemption through our righteous Messiah].
Therefore, there is no reason to oblige us to participate in an army that operates for the opposite purpose.
([It will also be said, perhaps in answer to the question:] And it is not possible for us to go out ourselves to fight to save Israel from the hands of those who rise up to destroy them, because they will prevent us with the strength of the arm in their hands from becoming an army for ourselves.)”.
I cannot agree with this reasoning for the reason that I want the state to exist, both for religious and human reasons.
But assuming that one does indeed see the existence of the state as a burden, does the rabbi think there is room for this claim? Of course, this is also a disconnect from the state’s budgets.
And is there a halachic distinction between a war against an oppressor, and a war by a state that is fighting for its sovereignty?