Tafsiran yang Mengutip untuk Mazmur 94:1

You shall not take revenge nor bear a grudge against the children of your people. It does not say “your fellow” because revenge and grudge-bearing are evil traits in a person’s character, and it is not proper to seek revenge against any person who is from your people, whether good or bad. This is because presumably the revenge is for something done to you physically or financially, and these matters are not so precious and important that they are worthy of being avenged. However, it is permitted to take revenge against gentiles because they presumably want to make you transgress God’s commandments and lead you astray from the Lord your God, and this is an important and precious matter worthy of seeking revenge for, because it is called “God’s vengeance.” Therefore, it says here the children of your people to exclude gentiles who are not of your people, as it is said to execute vengeance upon the nations (Psalms 149:7) because it is God’s vengeance. And regarding this, our Sages of blessed memory said (Berakhot 33a): “Great is vengeance, for it is placed between two names of God, as it is said God of vengeance, O Lord (Psalms 94:1).” They pointed out that the beginning and end of vengeance should only be for the sake of God’s name, that is, when someone tries to lead you away from God’s commandments, for one who causes another to sin is worse than one who kills him, as Rashi explained on the verse You shall not abhor an Egyptian (Deuteronomy 23:8). And our Sages said that any Torah scholar who does not take revenge and bear a grudge like a snake is not a Torah scholar (Yoma 22b), and this is for the honor of God’s Torah which is within Him.

And on this matter is based the psalm, which begins God of vengeance, O Lord etc. (Psalms 94:1), first stating that one should not seek revenge except in matters that are God’s vengeance, as mentioned. Afterwards it says, How long shall the wicked, O Lord etc., until The Lord knows the thoughts of man, that they are futile.
The explanation of this matter is that it comes to quiet the complaints of those who say The Lord has forsaken the earth and decisively claim that surely The Lord does not see, nor does the God of Jacob understand all the deeds of the lowly ones. For how could He see the destruction of His homeland, the poor and oppressed, the widow, stranger, and orphan, and not take vengeance on evildoers? This must be because His providence does not extend to lowly matters.
To this the psalmist responds, explaining that this is not so; rather, it is because the Lord knows the thoughts of man, that they are futile, like a child at play, therefore the Holy One, blessed be He, is not strict with them at all times. This is the foundation of the entire psalm which says, How long shall the wicked, O Lord etc., after saying God of vengeance, O Lord. It challenges those who say, The Lord does not see etc. This is the meaning of They crush Your people, O Lord, and afflict Your heritage. They say, “The Lord does not see” etc., for otherwise, why would He not avenge us?
To this he responds, Understand, you senseless among the people etc., He who formed the eye, shall He not see? etc. And if you ask, since He hears and sees, why does He not take vengeance, given that the Lord is a God of vengeance? To this he explains, The Lord knows the thoughts of man, that they are futile. Although the events that happen to bodies seem significant in our eyes, in God’s eyes they are a doctrine of delusion (Jeremiah 10:8), like a child at play.
And if you ask, why does the Lord see toil and anger, when the wicked surrounds the righteous? To this he responds, Blessed is the man whom You chastise, O Lord, and teach out of Your law, for whom the Lord loves, He chastises with suffering, but without causing neglect of Torah study, as our Sages learned from the verse, and teach out of Your law (Berakhot 5a). For if it resulted in neglect of Torah study, the Holy One, blessed be He, would take vengeance on those who cause its neglect.
Therefore it is said, You shall not take vengeance etc., because all matters of this world are not important before the Blessed One, and it is as if nothing was done to him at all. Therefore, it is not proper to seek vengeance from any person who is of your people.

And even though the Egyptians were deserving of all these plagues, the Holy One brings revenge upon his enemies was an act of kindness and compassion, as is stated, “God of retribution, HaShem, God of retribution” (Ps. 94:1)²³²God is called “God of retribution” but this title is associated with the tetragrammaton which is always associated with compassion. Also the four letter name appears between two expressions of retribution. Retribution mediates with kindness and compassion. For if we look at their outcome, we find that Egypt was more fortunate than other nations, besides Israel. The nation of Egypt merited to be an altar of atonement for Israel; it was the place where the Israelites were circumcised, and the site where they offered the Passover sacrifice and cast the blood of the sacrifice, just as one dashes the sacrificial blood on the altar. Even more so, while offering the blood of the sacrifice is only one gift, here, (in Egypt) there were three gifts (to the Egyptians). It is well known that a sacrifice that includes many gifts is considered more important than the others, as they are ordered in Masechet Zevachim, Perek Eizehu Mikoman (Ch. 5). Furthermore, the land of Egypt merited, because the Holy One Himself passed through the land. Even when the holiness goes out of a place, it leaves a very real impression, unless impurity forces it to leave. This may be deduced through a kal vachomer from a perfume store²³³When there is a perfume shop in the neighborhood everyone benefits from the aroma. or, a city which the emperor passes through for lodging; it is good for the lodging and good for the city. Furthermore, the plagues with which Egypt was afflicted were not carried out by angels of vengeance but by an angel placed over this matter and through the agency of Moses and Aaron.²³⁴This implies that they were given special treatment - it wasn’t just vengeance but something more. Finally, Egypt merited something all those who fear God and contemplate God’s name seek: that everything that happens to them comes from the Blessed One, whether good or not, since God is the ultimate goodness. Egypt was not put to death by the angel of death, (but by God) as it states, “I will strike down every first-born,” (Ex. 12:12) - I and not an angel…” Similarly it is written, “Horse and driver God hurled into the sea,” (Ex. 15:1) and, “You made Your wind blow, the sea covered them,” (Ex 15:10) Who wouldn’t want to die by God’s hand? For even if one’s body is racked by pain, one’s soul gains enlightenment (when death comes from God). One is raised up and merits enlightenment in the light of life.²³⁵See Psalm 56:14