GOOD MORNING! Now in its eighth week, the war in Israel continues to rage on while dominating the hearts and minds of Jews all over the world (as well as the international media). Last week’s announcement of an agreement between Israel and Hamas, primarily a temporal cessation of military activity and the release of Palestinian prisoners in exchange for the release of some hostages, highlights some of the more difficult aspects of the war. As I have written previously, this war has only bad options and worse options.

On the one hand, there has been intense pressure on the Israeli government to effectuate the return of the hostages. Last week, tens of thousands marched along with many of the families of the hostages in a massive demonstration demanding that the government do whatever it takes to return the hostages back home to their families. The raw emotion around this situation is understandable, of course. Everyone with a heart empathizes with the pain and suffering of these families.

On the other hand, as soon as you start paying a blackmailer the extortion never ends. In 2006 Hamas captured Israeli soldier Gilad Shalit and held him for 5 years. Ultimately, he was released in exchange for Israel releasing over one thousand Arab prisoners – primarily jailed terrorists. In fact, some of the Hamas leaders responsible for the murderous attacks of October 7th were released by Israel in the Gilad Shalit prisoner exchange.

But the Shalit exchange wasn’t the first time Israel made such a lopsided exchange, in 1985 they exchanged three imprisoned Israelis for 1,150 Arab prisoners. There were similar deals in the 1970’s as well. Both recent and past history and the events of October 7th remind us of the stark difference between the Jewish values and perspective on the sanctity of life and, in a strong contrast, the Arab mentality of valuing “martyrdom” and murder merely to make a point.

Historically, even when Israel finds it necessary to attack an enemy, they do whatever they can to minimize loss of life. Some forty years ago, on June 7, 1981, the State of Israel launched Operation Opera (aka Operation Babylon) – a surprise attack on the Iraqi nuclear reactor located about 11 miles southeast of Baghdad, Iraq. The strike was executed to protect the long-term security of the State of Israel with the hope of preventing Iraq from developing nuclear weapons.

Yehuda Zvi Blum, Israel’s delegate to the UN, in a speech to the UN Security Council following the attack, explained that the operation was launched on a Sunday afternoon to minimize casualties. They planned it with the presumption that workers present on the site, including foreign experts employed at the reactor, would have already left for the day. Still, even with their precautions, there were some casualties; ten Iraqi soldiers and one French civilian perished in the attack.

(Of course, at the time, no one appreciated the massive achievement of preventing Iraq from becoming a nuclear power. Initially, international reaction to the Israeli strike was uniformly negative. The UN Security Council passed a unanimous resolution condemning it as a “clear violation of the Charter of the United Nations and the norms of international conduct.” True to form, the American and international media issued blistering criticisms. The New York Times wrote, “Israel’s sneak attack [...] was an act of inexcusable and short-sighted aggression” and the LA Times called it “State sponsored terrorism.” It wasn’t until Operation Desert Storm that it became obvious what an enormous favor Israel had done the world.)

But this incredible morality in the planning of an attack – on what was perceived to be a mortal and existential threat – with the overarching goal of minimizing loss of life is a remarkable example of Judaism’s intense regard for the value of human life. Unsurprisingly, the source for our code of moral conduct is the Torah, and we find a similar example in this week’s Torah portion.

I am often struck by how current events are usually so very relevant to the Torah portion of the week, and this week’s Torah reading is a prime example of this. In this week’s reading we find our forefather Jacob preparing for war with his brother Eisav. We must be mindful that Eisav was the ancestor of Amalek – his grandson – and the historical archenemy of the Jewish people.

In addition, he was the progenitor of the nation of Edom – which eventually developed into the nation of Rome. The Romans destroyed the second Holy Temple and sent the Jewish people into exile, one that has lasted to this very day. Thus, this confrontation between the brothers foreshadows thousands of years of continual conflict. However, our forefather Jacob also showed his children the proper way to prepare for and participate in war.

When Jacob is informed that his brother Eisav is marching toward him with a troop of 400 armed men and murderous intent the Torah states:

“Jacob was very frightened and distressed. He divided the people accompanying him into two camps […]. If Eisav comes to attack at least the other camp will escape” (Genesis 32:8-9).

The great Biblical commentator Rashi (ad loc) explains that Jacob was frightened because he worried that he (or members of his family) may be killed and it further distressed him that he may come to kill others.

This seems difficult to understand. The Talmud (Brachos 58b) obligates one to launch a preemptive strike when one’s life is in danger; “If someone is coming to kill you, anticipate him and kill him first.” The Talmud instructs us that there is an obligation to act preemptively. Therefore, Jacob was obligated to kill those who were coming to murder him and his family! So why would he be bothered that he may have to kill his potential assassins?

In addition, toward the end of his life Jacob gathered his sons around him to give each one a final message. Some of his sons he blessed and some he criticized rather severely. He reserved some of his harshest criticism for Simon and Levi. This rebuke resulted from an incident also found in this week’s Torah portion.

Jacob’s daughter Dinah was abducted and subsequently raped by Shechem, the son of the chief of the region – a man named Chamor. With some subterfuge, Dinah’s brothers formulated a plan to attack the city and release their sister. Simon and Levi, two of the brothers who were fierce warriors, went to the city and murdered the inhabitants and freed their sister. Maimonides goes to great lengths to explain why the people deserved to be put to death and that it was in accordance with Jewish law.

Still, Jacob severely rebuked Simon and Levi. If they did the right thing, then why did Jacob criticize them so harshly? If we read the verse carefully, we see what spurred Jacob to condemn their actions:

“In their rage they killed [...]” (Genesis 49:5).

Remarkably, Jacob doesn’t criticize his sons for what they did – it was justifiable. Rather, Jacob took issue with their attitude. He was upset with them for the fact that they murdered the entire city out of anger.

While it is true that Simon and Levi acted properly in attacking the city of Shechem, their attitude was all wrong. A Jew has to understand that even though sometimes one has to take drastic measures, for example putting someone to death, one must still feel remorse for his actions. Murder – even permissible homicide such as a judicial death sentence – cannot be enforced through emotion and, of course, never with anger.

This is why Jacob was distressed at the prospect of killing Eisav or those in his army. One is never supposed to be comfortable with murder, even if the situation warrants it and there is no other option. This has been the Jewish legacy for thousands of years; to this day the Israeli army’s policy is to be hyper-vigilant about protecting ALL civilian lives – including Arabs – as much as possible.

This extraordinary concern for human life is a hallmark of the Jewish people and prominently displayed by the Israeli army today. They maintain this policy even when it creates an elevated risk to their own soldiers. That is because Jews understand that life – all life – is precious. May we soon see the release of all the hostages and an end to this war.

Vayishlach, Genesis 32:4 - 36:43

On a trip back to Canaan, Jacob meets his brother Eisav; Jacob wrestles with the angel. Then they arrive in Shechem. Shechem, the son of Chamor the Hivite, (heir to the town of Shechem) rapes Jacob’s daughter, Dina. Dina’s brothers, Simon and Levy, massacre the men of Shechem. Rebecca (Rivka) dies; God gives Jacob an additional name, “Israel,” and reaffirms the blessing to Abraham that the land of Canaan (Israel) will be given to his descendants. Rachel dies after giving birth to Benjamin (Binyomin). Jacob’s 12 sons are listed. Isaac dies. Eisav’s lineage is recorded as is that of Seir the Horite. Finally, the succession of the Kings of Edom is chronicled.