The cry of the exiled nation rises from the ashes of devastation, highlighting the extreme cruelty of their oppressors. These enemies did not simply ignore the Creator; they violently decimated the chosen people and laid waste to God’s earthly home, the Temple [מצודת דוד, ביאור שטיינזלץ]. Out of profound respect for God's honor, the destruction of His sanctuary is spoken of indirectly, avoiding an explicit mention of His name in connection with the ruin [אלשיך]. The plea for God to pour out His wrath upon these nations stems not only from their lack of faith, but primarily because they attacked Jacob—the one nation that truly knows and serves Him [אבן עזרא, רד״ק].
The devastation inflicted upon the Israelites was an act of total annihilation [מצודת דוד]. The historical account of this ruin reflects a distinct shift in the perpetrators' actions, moving from a singular leader to a collective force. One approach views this as a reference to the wicked king who spearheaded the oppression, while his vast army and citizens carried out the widespread destruction [מאירי]. Another perspective traces this dynamic back to the historical conflict with Esau and Edom. In this view, the initial singular focus points to Esau himself, who seized Jacob’s wealth, while the broader collective refers to his descendants, who were the ones to physically destroy the Temple [אלשיך].
A harsh critique is leveled against these destructive nations. Although the exile and the ruin were ultimately God’s will—a punishment for the nation's sins—the enemies were still expected to act with a measure of mercy rather than seeking total annihilation [רד״ק]. God’s original intent in allowing the Temple's destruction was to pour out His wrath on mere wood and stones, thereby sparing the lives of the people. However, the enemies vastly overstepped this divine decree by brutally attacking the people themselves [מלבי״ם]. Compounding their guilt, these nations proudly boast of their own might. By claiming the victory as their own achievement rather than recognizing they were merely tools in God’s hands, they deeply desecrate His name [אלשיך].
As a result of this catastrophic ruin, the nation languishes in exile, suffering from extreme poverty and an overwhelming distress that pushes a person to the brink of losing their mind. In this broken state, the people are compared to a drunkard who is entirely incapable of praying properly. This profound vulnerability emphasizes a desperate need for God's mercy to intervene on their behalf, arriving even before the shattered nation can gather the strength to offer a proper prayer [חומת אנך].