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Why does the Torah (תורה) forbid personal revenge (lo sikom) yet command communal revenge against Midian? Rabbi Zweig distinguishes between nekom (revenge for imagined personal slights) and peraoni (payback for actual attacks). The issur of lo sikom prohibits making non-personal actions personal due to our insecurities.
Rabbi Zweig addresses a fundamental contradiction: the Torah (תורה) prohibits personal revenge (lo sikom v'lo sitor) yet commands Klal Yisrael to take revenge against Midian. He develops a crucial distinction based on the Targum's translation choices. When the Torah forbids personal revenge, it uses the word 'nekom,' but when describing legitimate communal revenge, it uses 'peraoni' (payback). The key insight is that the prohibition of lo sikom addresses taking things personally when there's no evidence of personal intent. When someone refuses to lend an object, there could be many legitimate reasons - they need it themselves, they're generally protective of their property, or they don't lend to anyone. The aveirah of nekom occurs when we assume the refusal was personal and respond accordingly. Lo sitor is even worse - it involves explicitly telling someone 'even though you didn't help me, I'll help you,' which articulates the personalization and creates a put-down. The fundamental issue is our insecurities leading us to imagine personal slights where none exist. However, when someone actually attacks us with clear intent to harm - as Midian did to the Jewish people - that constitutes a real put-down requiring a response. This isn't nekom but peraoni, legitimate payback for an actual offense. Midian's actions were 'erev lo lahem' - purely to harm the Jews, not for self-protection like Moab's fears. When Hashem (ה׳) takes revenge, it's always peraoni because He knows definitively when something was intended as a personal attack versus a neutral action. This distinction explains why communal and divine revenge can be justified while personal revenge based on imagined slights remains prohibited.
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
