Does Hashem Take Revenge?

Yossi asks: "Hello. I do not understand the meaning of the expression 'God of vengeance is Hashem.' What does this sentence mean? Since revenge is not a necessary contributing factor except for the one taking revenge, and surely Hashem is above this."

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Hello Yossi, and thank you for your question,

Let's look at the verse in its full context: "God of vengeance, Hashem, God of vengeance, appear. Rise up, Judge of the earth, render recompense to the proud. How long shall the wicked, Hashem, how long shall the wicked exult? They pour forth, they speak arrogantly; all the workers of iniquity boast. Hashem, they crush Your people, and afflict Your heritage." (Psalms 94:1-5).

The verse asks Hashem to reveal His power before the nations, who wickedly oppress the people of Israel and harm them. The initial source of any revenge is a desire for justice. The heart does not seek vengeance against a good and upright person, but against one who sinned and acted wickedly and unjustly toward the righteous. However, it is also clear that the word "revenge" is more than a mere demand for justice. Revenge is a demand for intense justice, carried out publicly and forcefully, in such a way that everyone sees the severity and gravity of the punishment.

King David, peace be upon him, asks in this chapter that Hashem's honor be revealed in the world, and the wicked stop claiming and lying that Hashem does not exist or save. That all may see His strong hand clearly, when the wicked are punished, and the righteous receive their reward, and thus Hashem's honor will be revealed and increased in the world.

The revenge, of course, is not necessary for Hashem; it is necessary for Israel - the chosen people who were harmed and oppressed, and also for Hashem's honor, which was desecrated when His people suffered under the hands of the nations, and people say that Hashem is not close to His people, God forbid.

But surely Hashem does not get angry, as He is not a person and does not have human-like desires. The Bible often portrays Hashem in terms that are close to human understanding, in accordance with what our sages said: the Torah speaks in human terms. When it says that Hashem is angry, it is the best way to describe in our eyes the attribute of judgment of Hashem, to tell us that our actions are very distant from the divine plan to benefit us - and even contradict His will greatly.

In the book of Jeremiah (Chapter 7, Verse 19), the prophet says in the name of Hashem: "Are they provoking Me?" says Hashem. "Are they not provoking themselves, to the shame of their own faces?"

The "Metzudat David" commentary explains: "Am I the one they are angering?" In other words, is the anger for my sake, i.e., are their actions harming me? Is it not that the anger will harm them, as it will bring them shame and disgrace?

In this verse, Hashem expresses astonishment that humans attempt to anger Him, when it is clear and obvious that one cannot harm Hashem or His "feelings." The verse clarifies that all the evil deeds of humans against Hashem only bring shame and harm to those committing them.

In these difficult days, we must increase our prayers, and we have much to be grateful for, as we clearly see how Hashem saves the people of Israel from many attacks aimed at destroying them, and on the other hand, we also see how those who wish to destroy us are losing. With His help, we will emerge from danger and be saved from all trouble.

They wanted to destroy us, we will build the next generation!

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