תהלים, פרק י״ב, פסוק ו׳

The cries of the weak and exploited never fade into the void. Eventually, a breaking point is reached where God decides to actively step in and reshape reality. This divine intervention is triggered by two distinct forms of suffering caused by the wicked. First, there is the pain of those who are actively robbed and cheated out of their belongings through deceit. Second, there is the agonizing groan, much like that of a tortured prisoner, coming from those who are entirely destitute [מצודת ציון, מצודת דוד, רש״י]. A careful distinction is made between these two groups of sufferers [מלבי״ם]. The first group consists of people who suffer the injustice of having their property stolen by others. The second group comprises those who have absolutely nothing; their deep cry comes from the crushing reality that no one shows them any pity, kindness, or help.

In response to this ongoing suffering, a prophetic declaration is made: God will no longer tolerate the abuse. He will rise up immediately to punish the oppressors and rescue the downtrodden. When it comes to how this rescue unfolds, there are a few different perspectives. The primary approach among commentators is that God will bring the victims to a place of safety and offer them direct words of comfort and deliverance [רש״י, אבן עזרא, ביאור שטיינזלץ, מלבי״ם]. Another viewpoint suggests that the rescue involves saving the vulnerable from the hidden traps set by the wicked [רד״ק], with God actively fighting against those who lay snares for the needy [מאירי]. Alternatively, this salvation might be an incredibly swift and effortless action, where God eliminates the wicked and saves the poor as easily as blowing a puff of air [מצודת דוד].

A unique perspective suggests that God's salvation is not only for the victims but also serves to correct the wrongdoers themselves. When a person deceives another, he is essentially laying a trap for himself. Therefore, God's intervention also rescues the wicked from the very snare he created through his own bad choices [אלשיך]. On a deeper spiritual and moral level, this theme of rescue connects to the sin of harmful speech. For a person who has damaged their soul by speaking poorly of others, the ultimate remedy is to immerse themselves in studying the Torah. Normally, there is a principle that an instrument used for sin cannot be used to seek forgiveness. However, the spiritual power of the Torah is so immense that it can bypass this rule. It heals the tongue directly, transforming a tool of destruction into an instrument of holiness and purity [חומת אנך].