GEN1363 The moral dilemma of possibly having to kill innocents while fighting in a war has been found in actual incidents .. in the Bible. … Abraham was worried that he had “used up” any rewards [promised by God] due him because he might have killed [innocent] people during the war, says Rashi, and God reassures Abraham.   Genesis 15:1.   An analogous emotion ws expressed by Abraham’s grandson, Jacob, when he was faced with a similar emotion and situation.   When confronted with the possibility of fighting his brother, Esau, along with Esau’s entourage, the verse states that Jacob felt two emotions: he was both fearful and distressed.   Answering why the verse uses both verbs, Rashi explains that Jacob was not only distressed that he may be killed (since he might be found unworthy to continue living) but was also distressed that me might kill innocent people during the confrontation … who had no intention of harming Jacob or his family.  … An even more explicit reference regarding Jewish understanding of the issue of collateral damage is the action of King Saul, who was commanded to kill all the Amalekites.  When he approached the city that mostly contained Amalekites but also some people from the Kenite tribe, he warned the Kenites to leave [the] city immediately so that they would not be killed accidentally during the battle.   Samuel 1 15:5-6.   Thus, we see another Torah precedent legitimately worrying about collateral damage.   AMJV 62-3

SHOW FULL EXCERPT

GEN1361 … there are a number of rabbinic teachings which deal with considerations of conscience for the individual facing a situation of war. Significant is the fact that in these life-and-death confrontations, limitations, and scruples are explicitly affirmed as appropriate. This is so in both individual and collective confrontations. 1. “It has been taught by Rabbi Jonathan ben Saul: If one was pursuing his fellow to slay him, and the pursued could have saved himself by maiming a limb of the pursuer, but instead killed his pursuer, the pursued is subject to execution on that account.” Talmud Sanhedrin 74a.   2.   Especially revealing are the classical rabbinic comments on the anticipation of war between Jacob and Esau, deriving from [This verse]:   “’Then Jacob was greatly afraid and was distressed.’ R. Judah b. R. Ilai said: Are not fear and distress identical? The meaning, however, is that ‘he was afraid’ lest he should be slain, ‘and was distressed’ lest he should slay. For Jacob thought: If he prevails against me, will he not slay me; while if I am stronger than he, will I not slay him? That is the meaning of ‘he was afraid’—lest he should be slain; ‘and was distressed’ – lest he should slay.” Genesis Rabbah 76:2.  Another rabbinic comment ascribes to Jacob the following sentiment: “If he overpowers me, that is bad, and if I overpower him, that is bad!”   Lekach Tov, cited in Torah Shlemah (ed. M. Kasher), Vol. 6, page 1266, footnote 49. (By Everett E. Gendler, "War and the Jewish Tradition") KELLNER 203

SHOW FULL EXCERPT

GEN1365 See [[GEN1405]] Genesis 33:10 seeing BOROJMV 207-8

SHOW FULL EXCERPT

GEN1366 To possess the moral virtues in their entirety, to the extent of not being impaired by any vice at all, is not one of the conditions of prophecy. … Samuel was afraid of Saul, and Jacob was fearful of meeting Esau.   EWM 81-2

SHOW FULL EXCERPT

GEN1364 R. Yaakov b. Iddi asked: “In one place it is written Genesis 28:15: ‘And I shall be with you [Jacob] and keep watch over you wherever you go,’ and, in another: ‘And Jacob was afraid!’ – He thought to himself: ‘Perhaps God’s assurance is not fulfilled if I sin afterwards’” Berachot 4a TEMIMAH-GEN 138

SHOW FULL EXCERPT

GEN1367 How did Jacob prepare for war?   Rashi and other commentaries, based on the text, say that he prepared in three distinct ways: through gifts of appeasement for Esau Genesis 32:14-21, through prayer Genesis 32:10-13, and through preparations for actual battle Genesis 32:8-9.  Thus, we can infer that these three preparations are legitimate Jewish methods of readying for and fighting a war.   The first step is to try to avoid war completely by trying to appease the adversary, if possible.  Simultaneously, Jews should pray for God’s assistance to avert the war or for victory, and this is also a legitimate means of fighting war.   Since the outcome of the war is ultimately in the hands of the Almighty, heartfelt prayer (and Torah learning) can have an impact on the war’s outcome. … Only when all other tactics failed to prevent war was Jacob prepared to fight.  AMEMEI 307-8

SHOW FULL EXCERPT

GEN1372 [Unworthy] here refers to charity, as it is said Proverbs 16:8: “A little given in charity is better than great revenues acquired in injustice.” (Jacob declared that his accomplishments in charity were inadequate as compared with all the kindnesses “You have done to Your servant.”)   AHAVCH 155

SHOW FULL EXCERPT

GEN1376 See [[GEN1047]] Genesis 18:27 dust BLOCH 166-7

SHOW FULL EXCERPT

GEN1375 R. Yannai said: “A man should never stand in a place of danger in the expectation that a miracle will be wrought in his behalf.   Perhaps it will not be wrought, or if it is wrought, his merits will be diminished as a result.”  What is the proof? R. Hanin’s interpretation of [this verse] as meaning that Jacob said to the Holy One: “I fear that because of the miracle You will perform for me, You will diminish my merits, so that, as a result of all the kindnesses so steadfastly shown me, I will come to be deemed quite unworthy.” (Babylonian Talmud Shabbat 32a and Ta'anit 20b) DORFFBOD 23

SHOW FULL EXCERPT

GEN1370 (Continued from [[DEUT684]] Deuteronomy 14:22 tenth DUTIES 309) Analogously, if a person has been singled out by the Creator, May He be exalted, for special favor, he is under an obligation of increased service as an expression of gratitude for this favor.  For this reason the Early Pietists – whenever they were graced with some blessing from among the blessings of the world – would be apprehensive for two reasons: (1) that they not be deficient in fulfilling the service and expressing the gratitude they owed for this good fortune, so that it not turn into misfortune for them as our forefather Yaakov said: “I am diminished from all the kindness” [this verse]; and (2) that this not be the Creator’s reward for their service, at the expense of their reward in the World-to-Come, as explained by the Early Ones on the verse “He repays His enemies to their face [i.e., during their lifetime, so as] to destroy them [in the Hereafter]” Deuteronomy 7:10. This should suffice you.  DUTIES 311

SHOW FULL EXCERPT