It’s a universal feeling, but it’s one that’s poignantly echoed in the ancient words of Midrash Tehillim 109. Midrash Tehillim, a collection of homiletic interpretations on the Book of Psalms, takes us deep into the heart of feeling unappreciated, even betrayed.

The passage opens with a lament: "Under my love, they have turned against me." Ouch. It’s a stark statement of pain, a cry of anguish from a place of profound disappointment. But who is speaking? Here, the Midrash attributes this feeling to Israel.

But it doesn't stop there. The Midrash boldly claims that the entire world benefits from Israel's existence. We read, "And if not for Israel, there would be no blessing in the world," citing Deuteronomy 28:8, "The Lord will command the blessing upon you." The verse connects God's blessing directly to the people of Israel. Imagine that! The very fabric of reality, the blessings we take for granted, are, according to this perspective, contingent on the actions and existence of Israel.

The text continues, piling on the weight of Israel's cosmic significance. "And if not for Israel, the stars would not shine," referencing Jeremiah 33:25, which speaks of God's covenant with day and night. Then, "And if not for Israel, the rain would not fall," drawing from Deuteronomy 28:12, linking the bounty of rain to God's favor. These are powerful assertions, aren't they? They paint a picture of a people whose very existence is intertwined with the well-being of the entire world.

The Midrash then gives voice to the exasperation of Israel, who says to the nations of the world, "The Holy One, blessed be He, does all these things for you on our account, and yet you hate us." It's a raw, unfiltered expression of frustration. I give and give, the passage implies, and in return, I receive hatred. Sound familiar?

The text highlights the ritual of offering seventy bulls during the festival, a sacrifice made for the seventy nations of the world. This act symbolizes Israel's commitment to the well-being of all humanity, even those who harbor animosity. The Midrash emphasizes that Israel even prays for rain for these nations.

And yet, despite all this, there's the sting of betrayal: "Woe unto them who repay evil for good!" The Midrash then quotes Jeremiah 18:20, "May they repay me evil for good." This is a plea for justice, a desperate hope that the scales will be balanced. It’s a natural human reaction, isn’t it, to want fairness, to want recognition for the good we do?

The passage concludes with a shift in focus, quoting Psalm 69:14, "But as for me, let my prayer be to You." And then we get the opening to Psalm 109, "For the conductor, a psalm of David. My God, do not be silent." Even in the face of such profound disappointment and betrayal, the speaker turns to God in prayer. The Midrash reminds us that even when we feel most alone, most unappreciated, we can still find solace and strength in our connection to something greater than ourselves.

So, what do we take away from this ancient text? Perhaps it’s a reminder that even when our efforts are met with negativity, our actions still have meaning. Perhaps it’s an encouragement to continue offering our best, even when it feels like it’s not appreciated. Or maybe it’s simply a validation of the very human experience of feeling misunderstood and unappreciated, reminding us that we are not alone in our struggles. And it ends with the most powerful act of all: turning to prayer, seeking solace, and refusing to be silenced.