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Hashem in His abundance of love and mercy for every human being would rather see even the most despicable of people repent and live, rather than be punished with a gruesome death. We see this from the prayer on the High Holidays of Rosh Hashana and Yom Kippur which we say every year: “For you do not wish the death of one deserving death, but that he repent from his ways and live.” There are many times in history where repentance has actually happened. A couple of prominent examples are Pharoah, who enslaved the Jews (as it says in the Yalkut Shimone on Yona chapter 3) and Nevuzraddan, the Babylonian executioner (as we see in Gitten 57b).
However, there comes a point where enough is enough and strict judgement must be meted out. There is no room even for Divine Mercy anymore. The ramifications of this are spelled out in the first Medrish Rabba of parshas Kedoshim, in this week’s double portion of Acharei Mos and Kedoshim. The beginning of Kedoshim states: “Speak to the entire assembly of the Children of Israel and say to them, ‘you shall be holy, for holy am I, Hashem your G-D.'”
On this pasuk the medrish references another pasuk, “‘Hashem, Master Of Legions, will become exalted through judgment’ (Yeshayahu 5:16). It was taught, Rebbe Shimon bar Yochai said, ‘When is the name of Hashem exalted in this world? At the time when the attribute of strict judgement is meted out for the wicked. There are many pesukim that prove this point. ‘I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations’ (Yechezkel 38:23). It also writes, ‘Hashem became known through the judgement He executed’ (Tehillim 8:17). ‘I shall let them know of My hand and My strength’ (Yirmiyahu 16:21). ‘In order to recognize the righteous acts of Hashem’ (Micha 6:5). In this way Hashem, the G-D of Legions will be elevated.”
The Maharz”u asks a very pertinent question based on the pasuk in Kedoshim that this Medrish is going on. The beginning of the pasuk discusses how “You shall be holy,” and the end of the pasuk says ‘For I am holy.’ What comparison can there be between the holiness of a human being and the holiness of Hashem? And for whatever reason would it be that since Hashem is holy then so too us frail physical beings are holy? This is why the medrish quotes the pasuk in Yeshayahu, ‘Hashem, Master Of Legions will become exalted through judgement, and the Holy G-D will be sanctified through justice.’ He will be sanctified through the righteous deeds that the Jews will do. So to in this pasuk [in our parsha], ‘You shall be Holy,’ you shall do deeds that you will be deserving to be called holy, and through your holy deeds Hashem’s Holy Name will be sanctified, this is because ‘I am holy.'” (Click here for Hebrew text.)
We see from this Maharz”u that the only way in which we have any potential to be holy similar to Hashem is through our actions. If we do righteous actions then we are sanctifying Hashem’s name, emulating Hashem, who is completely righteous, and that makes us holy, like Him in a sense. What is an example of a righteous, holy deed that the medrish says we are talking about? When strict justice is meted to the wicked; then Hashem is exalted and sanctified, because evil is blotted out of this world.
Imagine all the loss of life, pain, and destruction when going in and wiping out terrorists, even whole terrorist organizations and regimes of terror. And didn’t we say that Hashem would rather not see bad people die but repent and live?
We must say that there comes a ‘point of no return,’ when we can’t wait for repentance any longer and we must defendourselves against evil and wipe it out. What we see from here is that even though we should feel bad for the destruction and loss of life, we can’t have any regrets over the destruction of evil. Because dispensing strict justice when need be, to defend against and obliterate evil ,is sanctifying and elevating Hashem through emulating His will, to only have good in the world. We should have solace in our righteous deeds.