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Beit Midrash
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The Torah writes explicitly: "Do not take revenge or harbor ill feeling" (Vayikra 19:18). This certainly seems to preclude our ability to punish the wicked in response to the harm they cause us. On the other hand, a basic moral principle is to emulate Hashem, and the Torah calls Him a "G-d who is jealous and takes revenge" (Shemot 20:4). So, if revenge is apparently a positive trait, why are we forbidden to use it? Furthermore, when the Torah talks about payment for damages that one causes another person, it says: "As he did, so shall it be done to him" (Vayikra 24:19). Although we interpret this rule to be referring to financial payment, that appears to only be the manner in which the reaction is taken, but conceptually there is an element of retribution.
The key to answering this vexing question may be held in the hands of the Ramban and Seforno on our parasha’s last pasuk. Bnei Yisrael stoned the blasphemer [who was a partial foreigner who fought with a Jew and then cursed Hashem] "as Hashem commanded Moshe." Both commentators stress that they acted without feelings of revenge and hatred but because that is what Hashem asked them to do. There is, thus, a difference between punishment for the sake of Divinely ordained punishment and punishment for the sake of revenge. We do not do to the perpetrator to make it up to the victim but we take the steps that the perpetrator deserves for the injustice he was involved in. The truth is that the guilty should actually be interested in paying the price in order to deserve atonement, even though it is beit din’s job to implement the matter. With such an outlook, there is no room for mercy on the criminal, as the steps ‘against him’ are actually for his benefit.
When carrying out the punishment of the blasphemer, why was it wrong to include the people’s personal feelings if it did not alter the punishment? The answer is that then it would not have been a direct and complete fulfillment of the will of Hashem and as such it would have ruined the purity of the action of punishment. Only for Hashem, who is bereft of any ulterior feelings, is it permitted to act with what we would call vengeance. It is very different for human beings who, even when they are ostensibly acting in the name of Heaven, are actually also looking for an excuse to get back at somebody for past animosity. Therefore, we have to be careful to remove all feelings of revenge from our thought process and act as Hashem tells us through the Torah.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
