What Judaism says about revenge

Answer: You ask a difficult question and the answer is far from simple. Numerous laws and passages proscribe revenge and vengeance. Conversely, revenge plays an important role in rectifying injustices that occurred. The men and women of the Tanakh were far from perfect people; quite often, they took matters into their own hands—but not without serious consequences.

In the interest of time, here is a sketch I have spent the last few hours organizing.

 Part 1: Famous Biblical Stories about Revenge and Mayhem

• After Jacob died, the brothers feared that Joseph would exact vengeance upon them for having mistreating him in the past.  They come up with a ruse, “‘You shall say to Joseph, Jacob begs you to forgive the criminal wrongdoing of your brothers, who treated you so cruelly.’ Please, therefore, forgive the crime that we, the servants of your father’s God, committed.” When they spoke these words to him, Joseph broke into tears. Then his brothers proceeded to fling themselves down before him and said, “Let us be your slaves!” But Joseph replied to them: “Have no fear. Can I take the place of God? (Gen. 50:17-19).

• When the Midianites induce the Israelites to worship idols, God commands Moses to “execute God’s vengeance upon them.” (Num. 31:3).

• In the biblical narrative of Dinah and Shechem, the brothers plot revenge because of Shechem and Dinah’s illicit love affair. In the end, Dinah’s brothers exact a bloody revenge and murder all the male members of the town of Shechem (Gen 34f.). Jacob condemns the brothers’ murderous ruse (Gen 34:30).

• Likewise, in Amnon’s rape of Tamar (2 Sam. 13:22) Absalom plans his revenge and later murders his half-brother, Amnon, thus triggering a series of events that nearly destroys David’s kingdom.

•   Toward the end of David’s reign, the Gibeonites exact revenge upon the family of Saul, who nearly wiped out the Gibeonites (2 Sam. 21:1-9). David reluctantly complies with their request because of God’s disapproval of Saul’s behavior. Without exacting vengeance, David’s kingdom would have perished from the famine.

•   David curses Joab and his father’s house for the act of blood revenge for having murdered Abner, and orders that Abner be buried in Hebron. The entire kingdom mourns for Abner because David wished to demonstrate that he had nothing to do with the death of this valued hero (2 Sam 3:31–39). Before David dies, he leaves instructions to his son Solomon to execute Joab, whose crimes against Abner and Amasa must be carried out and Shimei, son of Gera, the Benjaminite of Bahurim,(1 Kgs. 2:5-9).

Summary: As you can see, revenge is carried out in brutal manner; sometimes it occurs with the endorsement of God. However, at other times, human beings unilaterally exact revenge for personal reasons. Only Joseph acts with complete nobility of spirit and personifies the ideal model for forgiveness.

  Part 2: Important Biblical Passages Regarding the Dangers of Revenge

Several biblical verses criticize people who give in to their impulse for revenge:

• You shall not bear hatred for your brother in your heart. Though you may have to reprove your fellow man, do not incur sin because of him. Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself. I am the LORD (Lev. 19:17-19).

• For vindictive is the husband’s wrath, he will have no pity on the day of vengeance (Prov. 6:34).

• The mercies of the wicked are cruel (Prov. 12:10).

• Rejoice not when your enemy falls, and when he stumbles, let not your heart exult, lest the LORD see it, be displeased with you, and withdraw his wrath from your enemy  (Prov. 24:17).

This latter verse illustrates that even the emotional satisfaction derived from another’s misery is considered sinful; a person is responsible for allowing these dark emotions to control one’s heart and conscience. 

Part 3: Revenge and Vengeance—Theological Considerations

The problem of revenge becomes more complicated when one considers that the Torah sometimes describes refers to God as “vengeful.” 

 I will sharpen my flashing sword,

and my hand shall lay hold of my quiver.

“With vengeance I will repay my foes

and requite those who hate me.

 I will make my arrows drunk with blood,

and my sword shall gorge itself with flesh—

With the blood of the slain and the captured,

Flesh from the heads of the enemy leaders.”

• ( Deut. 32:41-42)

Yes, this passage makes one wonder: If vengeance is inappropriate for human beings, why is it appropriate for God? It is important to remember that the purpose of God’s vengeance is not predicated upon a desire to “get back” at the sinner; it is inextricably related to the process of Divine justice. Evil people are answerable to God’s justice; without this attribute, the moral order collapses. Humankind is ultimately responsible for combating the forces of evil and injustice that exist in its society. Here is another way of viewing this passage.

No person has the right or prerogative to act as God’s agent for retribution—even if the offending party deserves it. Sometimes God acts as on behalf of individuals against their enemies.[1] God also protects the nation of Israel against its enemies.[2] Nevertheless, God sometimes acts a avenger against Israel: He promises to avenge the blood of his servants and prophets against those who slay or oppress them[3], and he avenges Himself against his people when they break his covenant[4]. In Isaiah, the prophet often speaks about God’s “day of vengeance”[5], when God’s justice ultimately prevails. 

Part 4: Biblical Precepts involving Revenge

One of the most interesting precepts involving revenge is the “Avenger of Blood.”  In an age when there was no strong centralized government, the Torah allowed the next of kin to kill the slayer who was guilty of purposeful manslaughter, but not in the case of accidental manslaughter—provided the killer remained within the confines of the Cities of Refuge (Num. 35:11). Revenge,  in this case, provided a practical purpose: just because there is no court to exact punishment, do not think the family will allow itself to be trifled with. If one lives in a lawless society or a society where the rule of law is weak, revenge serves to help preserve the social order.

  Part 5: Revenge in the Interpersonal Sense

English terms like “revenge” or “vengeance” convey a meaning that is different from similar Hebraic terms. The English word “revenge” derives from the Old French revengier,[6] which in turn derives from the Latin verb vindicare, “to lay claim to, avenge, punish.” In contrast, the verb “avenge” implies the administration of just punishment for a criminal or immoral deed. In the popular sense, revenge tends to convey the idea of retaliation a bit more strongly and implies real hatred as its motivation.[7] 

According to the Book of Leviticus, we find:

• You shall not bear hatred for your brother in your heart. Though you may have to reprove your fellow man, do not incur sin because of him. Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself. I am the LORD (Lev. 19:17-19).

 The Sages give an example: If a person asks his neighbor to lend him a utensil and the neighbor refuses, he may not hold a grudge against him. If the neighbor later comes and asks him for a tool, he may not get back at him and say, “Just as you refused to lend to me, I am not going to lend to you.” If one does this, he is in violation of the precept, “Do not take revenge” (BT Yoma 23a).

As you can see, taking revenge or bearing a grudge are symptoms of a much greater problem, namely, the root of all cruel behavior–human hatred. Recognizing its existence is essential if we are to succeed in preventing its manifestations.  In terms of the verse’s contextual meaning, the Torah often speaks in terms of generalities before giving specifics. Thus, the verse speaks in general terms, “You shall not bear hatred for your brother in your heart.” Now what exactly does “hatred” mean?  (1) the failure to criticize a neighbor when s/he does something wrong; (2) revenge; (3) bearing a grudge—these examples derive from a heart that nurtures hostility toward the Other. Of course, there are many other examples one can give, but ultimately it all boils down to the precept of love—“love your neighbor as yourself.”

[Judaism has always viewed love as a verb and not as a noun. To love another person is to act considerately toward the other person’s wellbeing and property—as one would want for oneself.]

Eliminating hatred from the heart is far from easy, but if expunging hatred from the heart is not possible, we can at least make the conscious decision not to allow its manifestation in deed. “Actions mold character” (Sefer HaHinuch, Introd.), i.e., not by thoughts or feelings per se, but by actions.

• When you come upon your enemy’s ox or ass going astray, see to it that it is returned to him. When you notice the ass of one who hates you lying prostrate under its burden, by no means desert him; help him, rather, to raise it up” (Exod. 23:4-5).

Performing noble actions and acting virtuously toward an estranged person goes a long way in transforming the problematic relationship. Kindness allows the feeling of sympathy to overcome one’s primitive impulses of hatred.

The Talmud goes so far as to say that if there is a choice between helping one’s enemy’s animal vis-à-vis helping a friend’s animal who is in need, one must first help one’s enemy.[8] There are  two reasons for this: (1) helping one’s enemy influences the individual to act in a humane and caring way that serves to dislodge the hatred he carries in his heart toward him. (2) By relating to one’s adversary in the spirit of love, the bonds of brotherhood are tangibly affirmed.

The Torah, therefore, asserts that it takes greater self-control and discipline to help an adversary rather than a friend with whom one is willing to help. Helping a friend seems much less of a chore. Philo of Alexandria anticipated this thought expresses the same idea in lucid terms and argues that the purpose of this precept is to instill virtue. Philo adds:

• “When you come upon your enemy’s ox or ass going astray, see to it that it is returned to him . . .” (Exod. 23:4). It follows that just as the shadow follows the body, it is inevitable that an act of kindness will serve to dissolve human enmity. A person who receives a benefit has an inducement to make peace for the future, for he is beholden by his neighbor’s act of kindness. The conferrer of this kind deed has paved the way for an eventual reconciliation. This is the goal of the holy code of laws: studying them creates unanimity, fellowship, and agreement—all of which serves to confer upon humankind the maximum happiness possible.[9]

Notes:

[1] Judg. 11:36; 1 Sam 24:12; 25:39; 2 Sam 4:8; 16:8.

[2] Joel 3:21; Nahum 1:2; Isa. 1:24; Jer 46:10.

[3] Deut. 32:43; 2 Kings 9:7; Psa. 9:10.

[4] Lev 26:25; Ps. 99:8.

[5] Isa. 34:8; 61:2; 63:4.

[6] Revengier derives from re-, intensive prefix, + vengier “take revenge.”

[7] [“The Columbia Guide to Standard American English,” 1993].

[8] Come and hear: If a friend requires unloading, and an enemy loading, one’s [first] obligation is towards his enemy… (BT Bava Metziah 32b).

[9] Philo, On the Virtues 117-119.

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Rabbi Samuel is spiritual leader of Temple Beth Shalom in Chula Vista, California.  He may be contacted at michael.samuel@sdjewishworld.com