תהלים, פרק נ׳, פסוק ט״ז

After addressing those who bring offerings without sincere repentance, the focus shifts to a more severe type of spiritual failure. God directs His attention toward the wicked [אבן עזרא, ביאור שטיינזלץ, רד״ק]. However, the subject is not a common wrongdoer, but rather an individual considered wise yet wicked—someone who studies God's teachings but lives a corrupt life [אבן עזרא, רד״ק]. Tradition identifies such individuals with figures like Doeg the Edomite or Elisha ben Abuyah, illustrating the deep distortion of a person who studies the laws forbidding murder and gossip while actively committing those very offenses [תורה תמימה].

This hypocrisy is viewed as particularly destructive. While an open sinner might listen to correction and change their ways, a hypocrite hides behind a mask of devotion. When ordinary people witness a religious scholar acting dishonestly, it brings disgrace to God's name. It leads the public to despise the Torah and condemn anyone who studies it [רד״ק].

God questions why such a person even speaks of His laws. One approach suggests this refers to performing commandments without any heart or intention, merely reciting them like an empty story [מצודת דוד]. Another perspective highlights a glaring moral gap. The wicked person blatantly violates clear, rational moral laws, such as the prohibitions against theft and adultery. At the same time, they strictly observe ritual laws that have no obvious logical reason, like bringing sacrifices, under the false belief that they can somehow bribe God with these actions [מלבי״ם].

The wicked attempt to use the covenant—which refers to the Torah itself [רש״י]—to falsely bind themselves to God and the holy nation [ביאור שטיינזלץ]. Yet, their words remain entirely superficial. They speak of God's teachings outwardly, but the messages never penetrate their hearts [מאירי, מצודת דוד].

This superficiality extends into the realm of prayer. A corrupt individual might assume that simply reciting the daily passages about sacrifices and incense, or chanting the Thirteen Attributes of Mercy, will be enough to escape punishment. God responds that merely mouthing the words of the covenant is completely ineffective. Reciting prayers of mercy is not a magic spell. As long as a person refuses to correct their behavior and fails to model their own actions after God's merciful traits, their prayers remain empty, and they will face the consequences of their crimes [אלשיך, חומת אנך].