10 Oct REVENGE – THE TORAH PERSPECTIVE

When we witness a
profoundly distressing
event, such as the one
we have just
experienced in Israel,
it is natural to have
mixed emotions. On
one hand, we feel deep pain and concern for
our brothers and sisters in the holy land, but
on the other hand, there can be feelings of
anger and a desire for revenge. However, it’s
essential to consider whether these feelings
of vengeance align with the teachings of the
Torah.
The Torah Discourages Revenge:
The Torah commands us not to seek revenge,
as it emphasizes the principle of “lo tikom”
(וםֹקִּת לאֹ(, which means “you shall not take
commandment This .)ויקרא יט,יח) “vengeance
underscores the idea that we should not
retaliate or seek retribution against those who
have wronged us.
Although the verse specifically speaks of
֤ ֹלֽא־תִק ֹּם וְֹלֽא־-” :stated is it as ,Jew a avenging
vengeance take not shall you” (תִט ֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ ָך
or bear a grudge against the one of your
people), the reason mentioned in the Sefer
Hachinuch (רמא מצוה (seems to apply
universally to all. He explains that the

reasoning behind this prohibition is rooted in
the Torah’s broader perspective on divine
providence. The Torah teaches that everything
that occurs in the world is ultimately under
the guidance and control of Hashem.
Therefore, seeking revenge can be seen as a
contradiction to this belief because it implies
that we are taking matters into our own hands
and not fully trusting in Hashem’s ultimate
plan.
The Torah endorses Revenge:
On the other hand, it is true that in various
instances, the Torah does seem to endorse or
acknowledge the concept of revenge, for
instance, there are verses in the Book of
Tehilim that express the sentiment of seeking
(עט, י) :retribution
לָמָּה י ֹאמְרּו הַּגֹויִם ַ-איֵּה אֱֹלקיהֶם יִוָּדַע– בַּּגֹויִם לְעֵינֵינּו’
the should Why”-’ נִקְמַת דַּם עֲבָדֶיָך הַשָּׁפּוְך
nations say, ‘Where is their God?’ Let it be
known among the nations, before our eyes,
the avenging of the spilled blood of Your
נח,יא(: ישמח צדיק) verse another Or” .servants
נקם חזה כי, which means that a righteous
person rejoices when they witness retribution.
Before entering the Holy Land, Hashem
commands Moshe to exact vengeance upon
“.נקום נקמת בני- ישראל מאת המדינים” :Midian
Our sages share a tradition (א,יג סוטה (that

Chushim avenged the killing of Eisav, and
upon hearing this, Yaakov Avinu smiled and
felt a sense of satisfaction for this act of
revenge.
Additionally, we find that before King
David passed away, he instructed his son
Shlomo to address the matter of Shimi ben
Gera, who had cursed him while he was on
the run. This raises the question of why
David would advocate for revenge,
considering that the Torah generally
encourages forgiveness and forbearance.
These verses may indeed appear to advocate
for revenge in certain contexts, especially
when it comes to seeking justice and
retribution for wrongful actions or violence
committed against the innocent. However,
it’s important to understand the nuances and
limitations of this concept within the
framework of Torah teachings.
But we may ask again, what is the purpose of
revenge? What does it truly achieve? Isn’t it
sufficient to take the necessary actions to
secure oneself without indulging in the
gratification of revenge?
Understanding the Essence of Revenge:
The revered Rosh Yeshiva, Harav Chaim
Shmuelevits of Mir, offers a perspective on
He .)שיחות מוסר תשל״ג, שמות) matter this
suggests that those who question the
concept of revenge may not fully grasp its
essence. He explains that the feelings of
revenge emanate from a deeply elevated
place, as Hashem Himself is described
seeking revenge in many verses, such as
.(אל נקמות השם) “Hashem Nakamot El“
The purpose of revenge extends beyond
mere punishment for the wicked; it also
serves to uphold justice in the world. When
justice prevails, it brings honor to Hashem
and sanctifies His name. This is because
people observe the world and evaluate
Hashem and His Torah message based on
its perceptions. When they witness that the
wicked are not held accountable for their
evil deeds, they may perceive this as a
contradiction to the Torah’s teachings of
rewards and punishments. However, when
the wicked are duly punished, it aligns with
the principles outlined in the Torah,
ultimately bringing glory to Hashem.
For this reason, Pinchas took decisive
action against those who openly violated
the Torah and desecrated Hashem’s name.
As a result of his actions, Hashem rewarded
him, affirming that he had exacted
vengeance on Hashem’s behalf. Pinchas
effectively restored Hashem’s honor and
glory through his unwavering commitment
to upholding divine principles.
The sense of justice is deeply ingrained in
each and every one of us, often manifesting
as a desire for personal revenge. When we
witness revenge, it can help soothe the pain
caused by the events we have experienced.

We observe that individuals who have been
victimized often seek justice, either through
legal channels or other means, as a way to
alleviate their suffering. In the Torah, we find
the concept of the “goel adam” (avenger of
blood), who was permitted to seek retribution
for the killing of a relative. The Torah
acknowledges the emotional intensity of
such situations and does not impose
punishment on the avenger for seeking
revenge.
Yosef’s Response to His Brothers:
With the above explanation we can
understand a fundamental question regarding
Yosef’s conduct toward his brothers. Why
did he act with such severity? Couldn’t he
have overcome his past experiences and
treated them with brotherly love, both at that
moment and for generations to come, without
subjecting them to this ordeal? The Telz Rosh
Yeshiva, Rabbi Yehudah Leib Bloch (“(שיעורי
the dismisses דעת“, חלק ב‘, שיעור יא, עמוד צט
suggestion that Yosef wanted to punish his
brothers to atone for their sin. Punishing
wrongdoers is not the righteous person’s role,
especially when the righteous person is the
victim of that sin.
Rabbi Bloch argues that even though Yosef
forgave his brothers for their grave sin, he
could not completely erase the deep-seated
feelings of resentment from his heart. He
understood that the hatred he bore towards
them was an inherent part of his nature.
Despite his internal struggle and sincere
efforts to overcome these negative emotions,
Yosef knew that he could not entirely remove
the stain of what they had done to him. To
fully cleanse himself of these negative
feelings and be able to treat his brothers as
true siblings, both in his time and for
generations to come, he had no choice but to
undergo such a process, even though it pained
him deeply. In the Torah and our tradition,
there is no criticism of Yosef’s behavior
towards his brothers, implying that he acted
appropriately.
Final words:
In the midst of our profound pain and grief,
it’s essential to acknowledge that our desire
to witness complete and thorough revenge
against those who committed these heinous
acts is both justified and understandable. We
should not brush aside these feelings, as they
play a role in the process of healing, even
though it’s important to recognize that the
pain can never fully be eradicated.