In the broader Jewish context, the psalm is sometimes associated with the prayers of distressed individuals and communities. It is also linked to historical events in which the people of Israel experienced a sense of abandonment, but also hope for salvation, says Shlomo Libertovsky, a Torah teacher in Beit Shemesh, commenting on Psalm 22 for the Heschel Center at the John Paul II Catholic University of Lublin. The psalm is sung on Palm Sunday.
As Libertovsky emphasizes, "Psalm 22 is one of the most moving psalms in the Bible as it touches upon human experiences of suffering, the search for meaning and a sense of abandonment alongside hope and redemption."
The first part of the psalm (verses 2–22) addresses the theme of human suffering and the cry for help directed toward God. "The psalm opens with a painful cry of a person feeling a sense of abandonment: 'My God, my God, why have you forsaken me?'" – explains Shlomo Libertovsky. "The man feels that his cries are not answered, and he describes himself as inferior and lowly in the eyes of his enemies. He describes the mockery of those around him: 'All who see me scoff at me; they mock me with parted lips, they wag their heads.' In addition, there is a strong graphic description of the feeling of terror: 'Indeed, many dogs surround me, a pack of evildoers closes in upon me; They have pierced my hands and my feet.'"
In the second part (verses 23–32), the psalm focuses on prayer and trust in God to aid the one who suffers. "In this part, there is a sharp transition from a sense of despair to faith and confidence. The author turns to God with a request to save him and praises God for his power: 'For he has not spurned or disdained the misery of this poor wretch, did not turn away from me, but heard me when I cried out,'" comments the Torah teacher from Beit Shemesh.
Suffering in the psalm is presented in a universal way. "The cry 'My God, my God, why have you forsaken me?' has become a symbol of the cry of a person who feels that God has abandoned him in his time of need. The psalm describes how the environment responds to the person’s suffering with ridicule and contempt, which deepens pain," comments Libertovsky. "On the other hand, the feeling of despair at the beginning of the psalm is replaced by an attitude of confidence, hope, and praise at the end."
The psalmist addresses God as “Eli” (my God). The repetition of this word emphasizes the intimacy and urgency of the plea. "The doubling of the word 'Eli' emphasizes the intensity of the cry and the urgency of the appeal. The question 'why' is a search for a rational reason and a deep emotional call. The person feels that God abandoned him when he needed him most. However, the very act of turning to God indicates that the worshiper believes in the existence of the connection, even when God feels distant."
The Torah teacher from Beit Shemesh also refers to the interpretation of the eminent biblical commentator Rabbi Shlomo Yitzhaky (1105–1140), who noted that the psalmist’s cry is an expression of a sense of abandonment, but does not necessarily indicate separation. "Instead, it reflects a temporary state of suffering in which the person does not understand why he is being punished. The person continues to believe that God is with him, but experiences difficulty understanding God's guidance." Nevertheless, as Hasidic interpretation maintains, the psalmist’s appeal shows that the connection with God has not been broken. "'Eli' expresses the personal connection with the Creator, which continues to exist even when a person does not feel it. The cry itself is evidence that the connection has not been severed."
Shlomo Libertovsky states, "There is no shame in expressing feelings of weakness or existential questions, as the appeal itself is an expression of faith." He points out that the sense of God's distance may be "part of a growth process and coming closer to him. Despite the abandonment, the person strives for salvation and believes it is possible, even if it seems out of reach at that time."
KUL Heschel Center
Full commentary follows:
Psalm 22 is one of the most moving psalms in the Bible as it touches upon human experiences of suffering, the search for meaning and a sense of abandonment alongside hope and redemption. The psalm touches on two central themes: a person in severe distress who turns to God from the depths of his suffering, and a sense of salvation and confidence in a future in which God will answer and save.
The psalm is divided into two main parts: The first part (verses 2-22) focuses on the feeling of suffering. The psalm opens with a painful cry of a person feeling a sense of abandonment: "My God, my God, why have you forsaken me?" The man feels that his cries are not answered, and he describes himself as inferior and lowly in the eyes of his enemies. He describes the mockery of those around him: " All who see me scoff at me; they mock me with parted lips, they wag their heads." In addition, there is a strong graphic description of the feeling of terror: " Indeed, many dogs surround me, a pack of evildoers closes in upon me; They have pierced my hands and my feet.”
The second part of the psalm (verses 23-2) focuses om prayer, confidence in redemption and the praise of God. In this part, there is a sharp transition from a sense of despair to faith and confidence. The author turns to God with a request to save him and praises God for his power: " For he has not spurned or disdained the misery of this poor wretch, did not turn away from me, but heard me when I cried out." The psalm ends with an expression of faith that future generations will praise God for His righteousness and for the salvation of his people.
The feeling of pain and loneliness in the psalm expresses human distress in a universal way. The cry “My God, my God, why have you forsaken me?” has become a symbol of the cry of a person who feels that God has abandoned him in his time of need. The psalm describes how the environment responds to the person’s suffering with ridicule and contempt, which deepens the feeling of pain. On the other hand, the feeling of despair at the beginning of the psalm is replaced by an attitude of confidence, hope, and praise at the end.
The use of the word "Eli" (my God) expresses closeness and intimacy. The doubling of the word "Eli" emphasizes the intensity of the cry and the urgency of the appeal. The question "why" is not just a search for a rational reason but a deep emotional call. The person feels that God has abandoned him at the time he needs him most. However, the very act of turning to God indicates that the worshiper believes in the existence of the connection, even when God feels distant.
Rabbi Shlomo Yitzhaky (1105-1140), one of the greatest biblical commentators in Judaism, explains that the cry "My God, my God" is an expression of a sense of abandonment, but it is not necessarily a statement of disconnection. Instead, it reflects a temporary state of suffering in which the person does not understand why he is being punished. The person continues to believe that God is with him, but experiences difficulty understanding God's guidance.
In Hasidic interpretation, emphasis is placed on the fact that even in the feeling of distance, a person still turns to God. "Eli" expresses the personal connection with the Creator, which continues to exist even when a person does not feel it. The cry itself is evidence that the connection has not been severed.
The cry "My God, my God" teaches us the importance of expressing our painful feelings before God. There is no shame in expressing feelings of weakness or existential questions, as the appeal itself is an expression of faith. The verse shows that the feeling of "distance" from God is not necessarily a complete disconnection. It may be part of a process of growth and coming closer to him. Despite the feeling of abandonment, the person strives for salvation and believes that it is possible, even if it seems out of reach at that time.
In the general Jewish context, the psalm is sometimes associated with the prayers of individuals and communities in distress, as well as with historical events in which the people of Israel felt a sense of abandonment but also the hope of salvation. Outside of the Jewish world, the psalm has received widespread interpretations discussing a universal notion of human suffering, faith and hope in the redemption.