תהלים, פרק כ״ב, פסוק כ״ג

A profound shift occurs in the final stages of this prayer, moving from deep suffering to the relief of a rescue that has already taken place. The speaker makes a firm promise to publicly share the story of this miracle and deliverance [מצודת דוד, ביאור שטיינזלץ]. This commitment to speak of salvation stands in sharp contrast to the earlier moments of agony, where the speaker could only count and speak of his own exposed bones [אבן עזרא]. Sharing the story of a miracle is not merely a recounting of events; it is a direct act of praise to God. This reflects the practice on the holiday of Purim, where reading the Book of Esther serves as a substitute for traditional prayers of praise [אלשיך]. The very content of the story shared with the audience is the praise itself [אבן עזרא].

The audience for this public declaration is described as a brotherhood, a concept understood in several ways. In a closer, more personal circle, it refers to the speaker's trusted confidants [אבן עזרא], or simply any Israelite sharing the mighty acts of God with a friend [מאירי]. On a larger scale, it includes the entire gathered assembly of Israel, embracing the converts who have joined the nation [רש״י]. Others expand this brotherhood to more distant circles. It may refer to the Ten Tribes of Israel who were exiled long ago. When the rest of the nation eventually emerges from their own harsh exile, they will recount the miracles of their survival to these tribes, who did not endure the same level of oppression [רד״ק, מאירי]. An even broader approach suggests that these brothers are the nations of the world. This could mean the descendants of Edom, Ishmael, and Keturah, who share a brotherhood through Abraham [רד״ק]. Alternatively, it refers to all nations, who are called brothers because of their shared destiny; upon witnessing God's wonders, they will unite as one family to serve Him with a whole heart [מאירי].

A unique perspective connects these themes directly to Queen Esther and the miracle of Purim. In this view, Esther is the speaker, requesting that the sages record her story for future generations. She draws a careful distinction between her brothers and the general congregation. While the entire nation of Israel experienced a single miracle of being saved from death, Esther’s family—descended from King Saul—experienced a double miracle. They were saved from death, but they also received atonement for Saul's ancient sin of keeping the enemy king Agag alive for one night, an act that had allowed the ancestor of their oppressor, Haman, to be born. Thus, her immediate family celebrates both atonement and physical rescue, while the rest of the congregation celebrates only the rescue. Additionally, the desire to offer praise within the congregation reflects Esther's deep personal prayer. She hoped that after saving the Israelites, she would be freed from the foreign king's palace, allowed to return to her people, and marry a Jewish man [אלשיך].