תהלים, פרק ק״ט, פסוק ה׳

The sharp pain of betrayal and the sting of ingratitude form the emotional core of a desperate cry, where acts of deep affection and genuine kindness are met with open hostility. The repetition of this painful reality emphasizes just how deeply the betrayal cuts [המאירי]. On a personal level, the poet reflects on the goodness and love he extended to those around him, only to be paid back with malice and hatred [רד״ק]. By offering his love, he naturally expected love in return, yet his enemies actively chose the exact opposite path [אבן עזרא].

Historically, this personal anguish points to King David during the rebellion of his son, Absalom. David showed immense compassion and love toward his son. In a devastating turn, not only did Absalom rebel, but David’s own trusted friends and advisors joined the uprising against him [ביאור שטיינזלץ].

Beyond the personal heartbreak of a leader, this dynamic reflects the broader, complex relationship between the Israelites and the rest of the world. The Israelites consistently seek the welfare of other nations. This goodwill was historically demonstrated in the Temple, where they sacrificed seventy bulls on behalf of the seventy nations of the world and prayed for rain to sustain them. Despite these acts of global care, the nations repay them with cruelty [רש״י].

Adding to this injustice, the nations actively distort the religious practices of the Israelites, twisting them into perceived expressions of hatred. For instance, the observance of Sabbaths and festivals is maliciously framed as an economic drain on the world. Similarly, the strict adherence to dietary laws, such as the prohibition against drinking wine handled by non-Jews, is misinterpreted as a burning animosity toward outsiders. This distortion reaches the point of absurd false accusations, such as the claim that a Jew would rather drink wine containing a dead fly than partake of wine touched by a foreign king [אלשיך].