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

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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

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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

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

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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

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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

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GEN1371 (Continued from [[DEUT293]] Deuteronomy 6:16 try DUTIES 401-5). If he survives, with the help of the Creator, may He be exalted, he will lose his merit and reward, as our Masters, of blessid memory, have said of this: "A person should never stay in a dangerous place and say that a miracle will be performed for him, lest no miracle be performed; and if it is performed for him, his merits are diminished.” Shabbat 32a.   Our forefather Ya’akov said [this verse], which the Targum renders: “My merits are diminished by all the kindnesses and favors.”  

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GEN1368 … a primary attribute of the Almighty is that He is erech apayim – slow to anger.   Exodus 34:6.   Proverbs lavishes praise upon the individual who emulates this attribute of the Almighty. He who is slow to anger is better than a hero; and he who controls his emotions, than the conqueror of a city.   Proverbs 16:32.   In a similar vein, the Talmud speaks very highly of an individual who manifests self-control during an argument. In a homiletic interpretation of a verse in Job, Rabbe Illai says, “The world exists only in the merit of an individual who seals his lips during an argument, as it says, “He hands the earth upon בלימה -- nothingness.” Job 26:7, Chullin 89a; See Rashi, s.v. She-bolem atzmo. The root of the world בלימה (lit. nothingness) is similar to that of בולם  -- “to shut, or seal.” The Malbim actually translates this verse as, “He hangs the earth upon the “law” of “shutting in” [the waters, so as not to inundate the earth]. (Malbim, Job 26:7). “The words of the wise,” Ecclesiastes reminds us, are heard softly, Ecclesiastes 9:17 while in Proverbs we are taught, A soft answer turns away wrath, but grievous words stir up anger. Proverbs 15:1.  The individual who will train himself to practice true humility will not find it difficult to exercise restraint and self-control during an argument. He will likewise not be torn inwardly with the orally debilitating traits of greed, envy and covetousness. On the contrary, he will be exceedingly grateful to the Almighty for each of his blessings in life. Like Yaakov Avinu, who said “I am not worthy of all the kindness and all the faithfulness which Thou has rendered unto Thy servant,” [this verse], the true anav [humble one - AJL] will deem himself unworthy of those gifts and blessings which he has attained in life, regarding them, rather as manifestations of the munificent kindness and benevolence of his Creator. Such an individual will hardly know the meaning of greed, envy, and covetousness. He will, consequently, be blessed with the rare, yet precious gifts of inner tranquility and peace of mind.   Devoid of the inner turbulence which invariably accompanies a personality ridden by traits of greed, contentiousness, envy and covetousness, such an individual will consequently live a more meaningful, tranquil life. “Envy, lust, and thirst for honor,” Chazal say, “take a man out of the world” Avot 4:21 for his soul is forever tormented and knows no inner peace. Conversely, then, it may be in this vein that Proverbs attributes wealth, honor and life to the man of humility, whose personality will be permeated with the rare gifts of inner tranquility and peace of mind, and whose life will therefore be infinitely richer, more noble, and more meaningful. See Proverbs 22:4.  FENDEL 164-5

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GEN1369 “When Hashem, your God, drives them out from before you, do not say to yourself as follows, “Because of my righteousness, Hashem brought me here to take possession of this land”… Not because of your righteousness or your rectitude [are you entering to take possession of this land]” Deuteronomy 9:4-5.  Herein we have been admonished not to imagine that our success is due to our own righteousness and rectitude.  Rather, we must believe and know within our hearts that our prosperity derives from the kindness of the Exalted One and from His abundant goodness, as Yaakov Avinu, a”h, said [this verse].  GATES 205

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GEN1377 The Fear of Losing Gan Eden.   Behold, the reward of mitzvos supercedes everything in the spiritual world, for one hour of pleasure in the World to Come is worth more than all the pleasures of this world. However, wouldn’t it be wonderful if every man was guaranteed that the reward for his mitzvos, whether a little or a lot would be preserved for him in Gan Eden? If this were so, even though “there is no righteous man on the earth who does not sin,” [Ecclesiastes 7:20 – AJL] nevertheless, every man would be filled with hope. For after one would receive the punishment for all of his transgressions, he would ultimately receive his reward in Gan Eden. The very fruit of his deeds – “his inheritance” -- is the reward for his mitzvos. Therefore, truthfully, just as he should fear the punishment for his transgressions, so save his soul from Gehinnom, so, too, he must worry that he has not lost the reward of mitzvos in Gan Eden. For sometimes a man receives his reward in this world [instead of the World to Come]. The Talmud (Shabbos 32a) teaches that even the patriarchs feared this: “A man should never stand in a dangerous place … if Hashem must perform a miracle to save him—then it is subtracted from his merits. Rebbi Chanina said, ‘What is the meaning of the verse [wherein Yaakov expressed his fear], “I have been diminished by all the kindness…” [this verse]?’” Rashi explains, “’I have been diminished’ – My merits diminished and lessened because of the kindness which You did…” (See the text.)   Also, the Midrash Rabbah (Parashas Lech Lecha 44:3) extrapolates the verse in Genesis 15:1: “’Fear not, Avram’—Avraham Avinu was afraid and said, ‘I descended into the fiery furnace and was saved, I went down to fight the war of the kings and was saved. You [Hashem] will say that I received my reward in this world, and I have no portion left for the World to Come.’ HaKadosh Baruch Hu said to him, ‘Fear not, Avram. I am your shield. Everything I did for you in this world was gratis, but your reward is fixed for the future to come’” (see the text of the Midrash Rabbah). … we must comprehend the answer of HaKadosh Baruch Hu, “Everything I did for you in the world was gratis.” We can, therefore, infer that one does not merit “free” kindness, then even if he is willing to give his life to sanctify Hashem—and HaKadosh Baruch Hu performs a miracle for him and saves him in some way – his merits will be subtracted. OHRYIS 464-6

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