Rabbi Shay Tahan
As we witnessed the IDF targeting senior officers of the Hammas terrorist organization responsible for the recent attacks on Israel, along with terrorizing Israeli citizens for many years, it was challenging to conceal the feelings of joy and satisfaction, seeing them finally face the consequences of their actions.
However, a pertinent question arises: Is it morally acceptable to feel happiness when wicked terrorists are punished for their deeds?
The pasuk from king Shlomo admonishes ( משלי, בנפול אויבך אל תשמח ובכשלו אל יגל לבך” :(כד,יח”- "Do not rejoice when your enemy falls, and do not let your heart be glad when he stumbles." This cautionary verse warns against finding joy in the misfortune of others. Additionally, the continuation of the verse underscores the severity of this sentiment, stating .״פן יראה ה ורע בעיניו והשיב מעליו אפו״- "Lest the Lord see it and be displeased, and turn away His wrath from him."
Commentators elucidate that this verse implies that rejoicing at the downfall of our enemies can incur divine anger. In some cases, instead of punishing the enemy, Hashem may redirect His wrath towards those who take pleasure in their adversaries' misfortune. Therefore, while it may be natural to feel gratification when justice is served, it is crucial to temper such emotions with compassion and humility, mindful of the potential spiritual consequences of rejoicing at the suffering of others.
The Gemara (מגילה טז, א) actually addresses this very question by recounting an episode involving Mordechai and Haman. When Mordechai was elevated on horseback, he kicked the wicked Haman with his feet. Haman, feeling the pain, confronted Mordechai, citing the pasuk that cautions against rejoicing in the downfall of one's enemies. Mordechai's response was enlightening: he distinguished between the punishment of a wicked Jew, which should not elicit joy, and the punishment of a wicked non-Jew, which is permissible to celebrate.
The rationale behind this distinction is obvious. When a fellow Jew faces consequences for their brothers, even if they deserve, we should empathize with their suffering. However, when it comes to wicked non-Jews, we are not bound by the same obligation. Therefore, it is permissible to feel a sense of satisfaction at the demise of evil terrorists.
Yet, another question arises: during the Exodus, when the Egyptians pursued the Jewish nation at the sea, Hashem drowned them all.
Seeing the Egyptians drowning in the sea, the angels were inclined to sing praises, but Hashem halted them, indicating that it's inappropriate to rejoice when His creations are being destroyed (מגילה י, ב). This underscores the principle of refraining from expressing happiness when our enemies face punishment.
However, there are instances when rejoicing over the downfall of the wicked is not only permissible but also commendable. Chazal teach us that King David, renowned for praising Hashem through Tehilim, withheld the "Haleluyah" praise until he witnessed the downfall of the wicked (ברכות ט, ב). Another verse emphasizes the joy that comes with the eradication of the wicked "באבוד רשעים רינה" (משלי יא, א).
Sefer Chasidim (תרז) even suggests that failing to rejoice when the wicked meet their end could result in punishment.
Few approaches have been suggested to address the above contradiction:
The Zohar (ב,סא דף נח) suggests that the difference lies in the repetitive nature of one's sins. Hashem typically doesn't immediately punish individuals for their transgressions; instead, He waits for them to repent and amend their ways. If this doesn't occur, there comes a point when Hashem determines that the individual will not change, and He decides it's time for punishment. At that moment, when Hashem executes judgment, there is cause for rejoicing. According to the Zohar, the Egyptians had not yet reached this critical point, and therefore Hashem did not find joy in their demise. However, this explanation does not directly apply to us because we lack the insight to discern whether a person has reached the point where Hashem decides to administer punishment. Only Hashem possesses this knowledge, which is why He instructed the angels not to sing.
However, as a nation, we are permitted to rejoice when we are delivered from the hands of our adversaries, such as when we are saved from the malevolent actions of certain groups.
Some suggest that the prohibition against singing and rejoicing applies only while the wicked are facing punishment.
At that very moment, Hashem is saddened to see His creations perish, but once they have been punished, joy may be expressed, as elucidated in the commentary of Rosh David on Parashat Beshalach (ראש דוד פרשת בשלח דנ״ד ועיון יעקב). This aligns well with the reason Hashem prevented the angels from singing when they requested to do so as the Egyptians drowned. Subsequently, it was surely permitted, as evidenced by the fact that Moshe and the nation sang Shirat HaYam. According to this explanation, we may indeed rejoice upon learning that those terrorists were neutralized.
Another explanation is that the angels were not permitted to sing because they were not the ones being saved from the Egyptians. However, the people, who were being pursued with the intent to kill or return to slavery, were indeed permitted to sing, as Moshe and the nation did. This interpretation teaches us that in current events, the Jewish people, who were saved from the Jihadists, are permitted to express their happiness.
There are several additional explanations to consider, but overall, we learn that it is both correct and expected for us to rejoice at the downfall of those wicked murderers.
