{"id":24390,"date":"2026-04-26T06:42:48","date_gmt":"2026-04-26T05:42:48","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24390"},"modified":"2026-04-26T06:42:48","modified_gmt":"2026-04-26T05:42:48","slug":"an-eye-for-an-eye-justice-not-revenge","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/it\/an-eye-for-an-eye-justice-not-revenge\/","title":{"rendered":"AN EYE FOR AN EYE &#8211; JUSTICE, NOT REVENGE"},"content":{"rendered":"<p class=\"has-text-align-right\"><strong>\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">UN PENSIERO SU\u00a0<strong><a href=\"https:\/\/sukkatshalom-bneinoach.com\/it\/parasja\/\">PARSHAT<\/a>\u00a0<\/strong>EMOR 5786<\/h2>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p>Few Biblical phrases have been more misunderstood than \u201can eye for an eye.\u201d It is often presented as primitive revenge legislation that inevitably produces cycles of violence. Yet when the text is read carefully \u2014 and in light of classical Jewish interpretation \u2014 it becomes clear that this formula was designed not to inflame violence, but to restrain it.<\/p>\n\n\n\n<p>The expression appears three times in the Torah:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Exodus 21:23\u201325<\/strong><\/li>\n\n\n\n<li><strong>Leviticus 24:19\u201320<\/strong><\/li>\n\n\n\n<li><strong>Deuteronomy 19:21<\/strong><\/li>\n<\/ul>\n\n\n\n<p>In Leviticus 24:19\u201320 we read:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cIf a man inflicts an injury upon his fellow\u2026 fracture for fracture, eye for eye, tooth for tooth; as he has inflicted an injury upon a person, so shall it be inflicted upon him.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p>This passage appears in a legal context, not a personal quarrel. The chapter discusses judicial process, punishment, and equal application of the law. Only a few verses later we read:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cYou shall have one law for the stranger and for the native-born\u201d (Leviticus 24:22).<\/p>\n<\/blockquote>\n\n\n\n<p>Earlier the Torah had already commanded:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cYou shall not take revenge nor bear a grudge\u201d (Leviticus 19:18).<\/p>\n<\/blockquote>\n\n\n\n<p>The Torah cannot contradict itself. If personal revenge is explicitly forbidden, then \u201ceye for eye\u201d cannot be a command for private retaliation.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Limiting Violence, Not Escalating It<\/strong><\/h2>\n\n\n\n<p>In the ancient world, personal injury often led to endless blood feuds. A single wound could spiral into generational violence. Against that backdrop, \u201ceye for eye\u201d was revolutionary. It meant: no more than what was done. No escalation. No disproportionate retaliation.<\/p>\n\n\n\n<p>It is a legal principle of proportionality.<\/p>\n\n\n\n<p>When this principle is removed from its judicial framework and treated as a personal right to retaliate, the very cycle of violence people accuse the Torah of creating can indeed arise. But that is not the result of the law itself \u2014 it is the result of misreading it.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Teaching of the Sages<\/strong><\/h2>\n\n\n\n<p>The Talmud (Bava Kamma 83b\u201384a) states unequivocally that \u201ceye for eye\u201d is not applied literally, but refers to monetary compensation. Rashi adopts this interpretation. Ibn Ezra explains that literal enforcement would often be impossible or unjust. What if the offender had only one eye and injured someone with two healthy eyes? What if the injury was unintentional? What if inflicting an identical wound would endanger life?<\/p>\n\n\n\n<p>Chizkuni similarly emphasizes that the Torah speaks in general legal categories, and that judges evaluate damages.<\/p>\n\n\n\n<p>The Torah itself distinguishes sharply between murder and bodily injury. Concerning murder, it states:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cYou shall accept no ransom for the life of a murderer\u201d (Numbers 35:31).<\/p>\n<\/blockquote>\n\n\n\n<p>A human life cannot be reduced to monetary value. Bodily injury, however, can be assessed by a court. That moral distinction is fundamental.<\/p>\n\n\n\n<p>Thus, the Sages understand \u201ceye for eye\u201d as a principle of objective, court-administered justice \u2014 not physical mutilation.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Misreading in Matthew 5<\/strong><\/h2>\n\n\n\n<p>In Matthew 5:38\u201339 it is written:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cYou have heard that it was said: \u2018An eye for an eye and a tooth for a tooth.\u2019 But I say to you, do not resist the evil person\u2026\u201d<\/p>\n<\/blockquote>\n\n\n\n<p>This statement presents the Torah as if it endorsed personal retaliation and then contrasts it with an ethic of non-resistance. But this rests on a misunderstanding of the Torah\u2019s legal framework. The Torah speaks about judicial procedure \u2014 witnesses, judges, proportional penalties \u2014 not about individuals taking revenge.<\/p>\n\n\n\n<p>To portray the Torah as commanding private vengeance is to argue against a caricature rather than against the text itself.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Not Revenge \u2014 But Not Passivity Either<\/strong><\/h2>\n\n\n\n<p>At the same time, it would be equally mistaken to claim that the Torah demands passive submission to violence.<\/p>\n\n\n\n<p>The Talmud formulates a clear principle:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cIf someone comes to kill you, rise up and kill him first\u201d<br>(Sanhedrin 72a).<\/p>\n<\/blockquote>\n\n\n\n<p>This principle \u2014 <em>ha-ba lehorgecha hashkem lehorgo<\/em> \u2014 establishes that self-defense against an immediate threat is permitted, and in certain circumstances obligatory. This is not revenge; it is the preservation of life.<\/p>\n\n\n\n<p>Jewish law therefore distinguishes between three categories:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Personal revenge<\/strong> \u2014 forbidden (Leviticus 19:18)<\/li>\n\n\n\n<li><strong>Self-defense against an immediate threat<\/strong> \u2014 permitted and sometimes required (Sanhedrin 72a)<\/li>\n\n\n\n<li><strong>Judicial punishment administered by a court<\/strong> \u2014 regulated and proportional (Exodus 21; Leviticus 24; Deuteronomy 19)<\/li>\n<\/ul>\n\n\n\n<p>The Torah neither promotes vigilante justice nor demands passivity. It channels force into two tightly controlled contexts: immediate defense of life, or lawful judicial process.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Noahide Obligation to Establish Courts<\/strong><\/h2>\n\n\n\n<p>The obligation to establish systems of justice originates in Genesis 9:6:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cWhoever sheds the blood of man, by man shall his blood be shed.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p>The Talmud (Sanhedrin 56a) derives from this verse the Noahide commandment of <em>dinim<\/em> \u2014 the obligation to establish courts of justice. This is one of the seven commandments given to humanity as a whole.<\/p>\n\n\n\n<p>Maimonides (Rambam), in <em>Mishneh Torah<\/em>, Hilchot Melachim 9\u201310, codifies that non-Jews are required to appoint judges and enforce the Noahide laws.<\/p>\n\n\n\n<p>Today, however, there is no distinct global Noahide judicial system. In practical terms, Jewish law recognizes the principle:<\/p>\n\n\n\n<p><strong>Dina de-malchuta dina<\/strong> \u2014 \u201cthe law of the land is law.\u201d<\/p>\n\n\n\n<p>This principle appears in the Talmud (Nedarim 28a; Gittin 10b; Bava Kamma 113a) and is codified by Rambam (Hilchot Gezelah 5:11). It establishes that one is legally bound by the civil law of the country in which one resides, provided it does not compel violation of fundamental divine prohibitions.<\/p>\n\n\n\n<p>Thus, the obligation of justice today operates within existing civil legal structures.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Emor as a Model of Divine Justice<\/strong><\/h2>\n\n\n\n<p>Parashat Emor (Leviticus 24:10\u201323) presents a model of divine justice. It addresses blasphemy, murder, bodily injury, and concludes with the principle of equal law for stranger and native alike. In the ancient world, this was extraordinary. Justice was not to depend on tribe, status, or ethnicity, but on objective legal standards.<\/p>\n\n\n\n<p>Psalm 89:14 expresses this theologically:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cRighteousness and justice are the foundation of Your throne.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p>Justice is not merely a social convenience. It reflects the character of G-d.<\/p>\n\n\n\n<p>\u201cAn eye for an eye\u201d is therefore not a primitive revenge formula. It is a legal boundary. It restrains escalation. It subjects emotion to law. It removes vengeance from the hands of individuals and places it under judicial authority.<\/p>\n\n\n\n<p>Where that structure collapses, chaos follows.<br>Where it functions properly, violence is limited.That is not  revenge. It is civilization.<\/p>\n\n\n\n<p><a id=\"_msocom_1\"><\/a><\/p>\n\n\n\n<p><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p><strong>Di Angelique Sijbolts<\/strong><br><strong>Grazie a Rabbi Tani Burton per il feedback<\/strong><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><br>\u00a9 Copyright, tutti i diritti riservati. Se questo articolo vi \u00e8 piaciuto, vi invitiamo a diffonderlo ulteriormente.<br><br>I nostri blog possono contenere testi\/citazioni\/riferimenti\/link che includono materiale protetto da copyright di <a href=\"https:\/\/mechon-mamre.org\/index.htm\" target=\"_blank\" rel=\"noreferrer noopener\">Mechon-Mamre.org<\/a>, <a href=\"https:\/\/aish.com\/\" target=\"_blank\" rel=\"noreferrer noopener\">Aish.com<\/a>, <a href=\"https:\/\/www.sefaria.org\/texts\" target=\"_blank\" rel=\"noreferrer noopener\">Sefaria.org<\/a>, <a href=\"https:\/\/www.chabad.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">Chabad.org<\/a>e\/o <a href=\"https:\/\/asknoah.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">AskNoah.org<\/a>che utilizziamo in conformit\u00e0 alle loro politiche.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 A THOUGHT ABOUT\u00a0PARSHAT\u00a0EMOR 5786 Few Biblical phrases have been more misunderstood than \u201can eye for an eye.\u201d It is often presented as primitive revenge legislation that inevitably produces cycles of violence. Yet when the text is read carefully \u2014 and in light of classical Jewish interpretation \u2014 it becomes clear that this formula was [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":24391,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[3],"tags":[],"class_list":["post-24390","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v25.7 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>AN EYE FOR AN EYE - JUSTICE, NOT REVENGE - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"The Noahide commandments provide a complete and sacred path. 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