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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.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
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.
