At the peak of mourning over the destruction, the gaze shifts outward from internal grief to the enemies who committed the atrocities. The plea for divine justice is not merely a cry for revenge, but a demand to balance the historical scales. It reveals a psychological trauma so deep that even the downfall of an oppressor offers no comfort.
There is a powerful call for God to remember and address the sins of the attackers [רש״י, צאינה וראינה], particularly those who deceitfully posed as loving friends [ביאור שטיינזלץ]. Rather than waiting for the sins of these nations to accumulate over generations, the appeal is for God to exact justice upon the wicked individuals themselves while they are still alive [אלשיך]. Furthermore, God is asked to judge them not only for their physical actions but to treat their malicious thoughts and evil intentions as actual deeds, punishing them with maximum severity [לחם דמעה, אלון בכות]. This moment highlights a tragic historical reversal: had the Israelites been worthy, they would be experiencing the redemptive promise of being brought into their land and planted securely; instead, they are forced to witness the bringing of disaster upon themselves and their foes [תורה תמימה].
When asking God to deal with the oppressors, the primary approach among commentators is a direct request for God to take decisive action against them [רש״י, אבן עזרא, ביאור שטיינזלץ]. Others suggest a more indirect method, asking God to orchestrate a chain of events and circumstances that will ultimately lead to their suffering [אבן עזרא, פלגי מים]. A more chilling interpretation notes a tragic parallel, suggesting a plea for God to cut down the enemies' infants just as the children of Israel were struck down [תורה תמימה].
The survivors demand that the enemies be judged with the exact same strict, unyielding justice that was applied to Israel [תורה תמימה]. Typically, God disciplines Israel gradually for minor infractions and only strikes all at once for intentional rebellion. Now, the request is for God to strike the nations with a single, devastating blow even for their minor offenses, mirroring the severe punishment Israel received for its major crimes [נחל אשכול].
The tragedy concludes with a picture of profound emotional sickness [ביאור שטיינזלץ]. Usually, the act of sighing releases inner tension and brings a measure of relief to a heavy heart. Yet, the devastation here is so absolute that despite constant and heavy sighing, the heart remains aching and entirely without rest [לחם דמעה, אלשיך]. This shattered emotional state serves as a compelling final argument for the enemies' punishment. Often, God might halt His punishment against an enemy if He sees the victim rejoicing in their downfall. Therefore, the people of Israel assure God that He need not hold back His eternal wrath. Their pain and heartache are so overwhelming that even witnessing the destruction of their oppressors will not spark a single moment of joy that could interrupt His divine justice [לחם דמעה, אלון בכות].