נחום, פרק א׳, פסוק ב׳

The relationship between God and the nations that inflict harm upon Israel is built on absolute justice and strict judgment. Directed primarily at the descendants of Sennacherib, the king of Assyria, and his capital city of Nineveh, the prophecy reveals God's powerful reaction to the suffering of His people. Any strike against Israel is ultimately viewed as a strike against God Himself [רד״ק]. God is introduced as a being of immense power [אבן עזרא], filled with deep anger [מצודת ציון] and a profound jealousy for His profaned honor [מלבי״ם]. More than anything, however, this jealousy is for His people, born out of witnessing their severe suffering in exile [רד״ק, אבן עזרא].

Alongside this jealousy, God actively executes the punishment of the wicked [מלבי״ם]. Although Assyria destroyed and exiled Israel according to a divine decree, they acted out of sheer wickedness and malice, inflicting harm far beyond what was originally ordained [רד״ק, אברבנאל]. Furthermore, the residents of Nineveh, who had previously repented during the time of the prophet Jonah, eventually returned to their sinful ways. Their earlier repentance merely delayed their inevitable downfall. Now, God is prepared to punish them both for their original sins and for their subsequent relapse [חומת אנך].

The promise of divine vengeance is emphasized threefold, carrying multiple layers of meaning. The primary approach among commentators is that this serves to strengthen the absolute certainty of the impending punishment [רד״ק, מצודת דוד]. However, another perspective connects this intense vengeance to the three distinct waves of exile inflicted upon Israel by the Assyrian king: the exile of the Transjordan, the exile of the Galilee, and the exile of Samaria [רש״י, רד״ק, אברבנאל]. As the severity of the exile worsened and the damage to God's inheritance increased, so too did the divine wrath directed against the perpetrators [אברבנאל]. Additionally, some view this as a subtle hint toward the future, indicating that God will eventually take vengeance upon the Babylonians for destroying His land as well [רש״י].

A careful distinction is made regarding the types of enemies and the nature of their punishment. God maintains His anger internally and does not always rush to punish immediately, ensuring that His name becomes known throughout the world [אבן עזרא, מלבי״ם]. A line is drawn between oppressors who actively commit evil and enemies who harbor hatred and deny God in their hearts without taking physical action [מלבי״ם]. Against those who actively cause distress, God takes immediate vengeance to prevent them from destroying the world. Conversely, toward passive enemies, God bears a grudge [ביאור שטיינזלץ], holding the enmity in His heart [מצודת ציון, מלבי״ם] as He waits for the appropriate time to punish them or their descendants [רד״ק]. This delay in punishment does not imply that God has forgotten or forgiven the wrongdoing. Rather, it reflects His immense patience, preserving the record of the sin until the destined time of reckoning arrives [אברבנאל].

While the Torah explicitly forbids individuals from taking revenge or bearing a grudge, the prophet clarifies that these are not negative traits when directed at nations that have harmed Israel. The prohibition against vengeance applies strictly to interpersonal relationships within the nation of Israel. However, when directed toward the oppressors and enemies of God and His people, taking revenge and bearing a grudge are considered entirely appropriate and justified [מצודת דוד, חומת אנך, אברבנאל].