Tafsiran yang Mengutip untuk Mazmur 145:21

וירא, a continuation of the words לפני האלוקים in the last verse.
כי השחית, the same as והנה נשחתה, i.e. a passive not a transitive hiphil.
כל בשר, all of mankind. We find the same expression in Psalms 145,21 ויברך כל בשר, as referring not to all that lives, but to all of mankind. The same expression also appears in this sense in Isaiah 66,23 יבא כל בשר, “all of mankind will come, etc.”

ויקרא האדם, when Chavah had originally been placed before him, he had named her just as he had named all the animals, the name חוה, however, was her individual name, not the name of the female of the human species. It is possible to explain that after Adam and his wife had eaten from the tree of knowledge, Adam gave her this name, seeing that due to having eaten from that tree, their libido had been awakened, and they knew that they would reproduce themselves. This is why Adam added: אם כל חי, the meaning of the word חי here referring to the kind of living creatures who possessed the power of speech. Generic names for human beings such as חי here, are also found in Psalms 145,21 ויברך כל בשר, where David does not refer to the animals blessing the name of G’d, but only to the human species doing this. The same applies to Isaiah 66,23 יבא כל בשר, where the prophet predicts that all of humanity in those days will come once a month to Jerusalem or even weekly, to pay their respects to the Lord in Jerusalem. [probably those living near Jerusalem will come once a week, whereas those living farther away will come only once a month. Ed.] The letter ו in the word חוה instead of the letter י was to distinguish her from the beasts of the field.

A rational approach to these lines: every nation is obligated to serve its Creator but not in the same degree as the Israelites. G’d has extended Himself on behalf of the Jewish people as He has not done for any other nation. The Jewish people are the only ones who have an intimate knowledge of G’d as “Hashem.” Idolaters are not even allowed to praise G’d using that attribute as we know from David in Psalms 145,21 תהלת ה’ ידבר פי, ויברך כל בשר שם קדשו לעולם ועד ואנחנו נברך י-ה, “the praise of the Lord my mouth will proclaim, but all flesh will bless His holy name forever.” The psalmist distinguishes between how Israel and the rest of the nations relate to the Lord even while praising Him. The reason that at the end of that verse the Jewish people say ואנחנו נברך י-ה, “let us bless the attribute י-ה instead of the full tetragram, is that these two letters describe the terrestrial world which was created with the letter ה, and the celestial regions which were created with the letter י of the tetragram. Seeing that the psalmist says מעתה ועד עולם הללויה, “from now (on terrestrial earth) until forever (in the hereafter and the perfect world to come),” the letters י-ה were quite appropriate in this psalm.