נחום, פרק ג׳, פסוק י״ט

Nahum 3:19Sefaria

אֵין־כֵּהָ֣ה לְשִׁבְרֶ֔ךָ נַחְלָ֖ה מַכָּתֶ֑ךָ כֹּ֣ל ׀ שֹׁמְעֵ֣י שִׁמְעֲךָ֗ תָּ֤קְעוּ כַף֙ עָלֶ֔יךָ כִּ֗י עַל־מִ֛י לֹא־עָבְרָ֥ה רָעָתְךָ֖ תָּמִֽיד׃

The absolute collapse of the Assyrian empire brings an end to an era of global terror. Rather than mourning the fall of a once-mighty ruler, the world responds to his ruin with universal celebration. The oppressed nations finally find relief, offering no pity or sadness for the broken kingdom.

The hopelessness of Assyria's situation is absolute. Some commentators view the kingdom's shattering through a medical lens, noting that there is simply no cure or healing for their collapse [רד״ק, אבן עזרא, ביאור שטיינזלץ]. In this view, the fatal blow dealt to the empire is deeply painful and completely incurable [רד״ק, מצודת ציון, ביאור שטיינזלץ]. Conversely, another perspective understands the kingdom's ruin in terms of the world's emotional response. Rather than referring to an incurable wound, the focus is on the complete absence of grief. Not a single person's face will darken with sadness over Assyria's destruction, and no one will feel sickened or pained by the fatal strike the empire has suffered [רש״י, מצודת דוד, מלבי״ם].

As the news of the empire's downfall spreads across the globe, the reaction of the nations is visceral. The primary approach among commentators is that the surrounding peoples will clap their hands in sheer joy and celebration. An alternative understanding suggests that this striking of hands represents something more strategic: the nations actively joining together in a united pact to fight against the falling Assyrian forces [מלבי״ם].

This complete lack of compassion and the resulting global joy stem from a simple reality. The Assyrians relentlessly tormented and harmed the entire world. Because there is not a single nation that managed to escape their constant oppression, it is only natural that the global community rejoices at the end of the Assyrian threat and the ultimate defeat of their dictator [מצודת דוד, מלבי״ם, ביאור שטיינזלץ].

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