משלי, פרק כ״ד, פסוק כ״ט

Human nature often pushes people to retaliate and repay others exactly as they have been treated. However, biblical wisdom establishes a high moral standard, demanding that individuals break the cycle of hostility and avoid revenge entirely. The primary approach among commentators is that the instruction to avoid repaying a person according to their actions is designed to completely uproot the basic human urge for vengeance [ביאור שטיינזלץ].

Because this guidance immediately follows a warning against false testimony and deceptive speech, most commentators link the prohibition of revenge to legal and social settings. If someone spreads false rumors or testifies falsely against a person, the victim is not permitted to retaliate with their own false testimony to ruin the attacker's reputation, even if such a response feels justified [רלב״ג]. Similarly, one must not try to lure or trap an offender as an act of retaliation [אבן עזרא]. Furthermore, even if the offender is someone who regularly makes a living through false testimony, a person must not adopt their corrupt methods to harm them, mistakenly thinking it is acceptable to treat a wrongdoer according to their own bad habits [מלבי״ם].

Offering a surprising contrast, another perspective suggests that the warning is not about seeking revenge for an evil act, but rather about repaying a corrupt favor. A situation may arise where someone previously gave false testimony to help a person and now expects the same unlawful favor in return. A person is warned not to repay the favor out of a misguided sense of loyalty or obligation, as committing one sin will inevitably lead to another [אלשיך, מצודת דוד].

On a deeper level, this principle applies to spiritual and educational responsibility. When a person tries to teach or correct a friend, and the friend ignores the advice or acts disrespectfully, the one offering guidance might easily become discouraged. They might be tempted to abandon their friend, reasoning that since their efforts were disregarded, they will no longer care about the friend's well-being. Instead, the guidance is to avoid treating the friend as they acted, and to persistently continue trying to help them return to the right path [אלשיך].