תהלים, פרק ס״ט, פסוק כ״ג

Out of deep distress and sorrow, the psalmist directs a powerful curse at enemies who rejoiced in his suffering. Because these enemies had previously attempted to poison his food, the retaliation naturally takes the form of dining and banqueting imagery, wishing for their ultimate downfall through the very act of eating [אבן עזרא, רד״ק, ביאור שטיינזלץ]. The dining table itself is envisioned as a hidden net [מצודת ציון, ביאור שטיינזלץ]. Much like a bird that is lured by the sight of food only to be caught in a trap, the table where these enemies feast will become the direct source of their ruin [מלבי״ם]. The primary approach among commentators is that this expresses a principle of measure for measure: the very things the enemies believe will bring them benefit and goodness will instead turn against them [מצודת דוד].

The curse then expands to target their sense of security, wishing for their downfall to come as an unexpected obstacle. The primary approach among commentators is that precisely when the enemies feel most secure and hopeful for peace, that very expectation will transform into a trap [רש״י, רד״ק, מצודת דוד, המאירי]. Others view this as referring specifically to the actions the enemies take to achieve peace, or the actual banquet tables they set for that purpose [ביאור שטיינזלץ]. Alternatively, it means that instead of the peace they anticipated, they will receive a sudden snare [אבן עזרא]. Another perspective suggests the snare is meant to catch the allies and friends of these enemies [מלבי״ם].

While some view this dual imagery of traps and snares as a simple repetition used for emphasis [מצודת דוד], others see a frightening progression in the curse. A standard trap is designed merely to capture an animal without causing physical injury. A snare, however, inflicts actual damage. Therefore, the curse intensifies: the very elements the enemies rely on for peace will not only capture them but will actively cause them physical harm [מלבי״ם].

Throughout history, scholars have noted a vivid reflection of this concept in the story of Esther. When Queen Esther invited Haman to a private banquet, she was essentially setting a trap for him at the dining table, perfectly mirroring the curse of a feast becoming a downfall [תורה תמימה]. Initially, the Israelites feared that this shared meal between the Queen, the King, and Haman was a conspiracy against them. In reality, the banquet, which appeared to be a peaceful gathering for Haman and his allies, was orchestrated by God to become their ultimate snare [אלשיך].