Tafsiran yang Mengutip untuk Mazmur 69:32

Since I did not merit writing new insights into the Seder after the meal except for the Psalm which is called Hallel HaGadol (Ps. 136) I debated whether I should include it with the Haggadah or not. Afterwards, I said, since it is a passage pertaining to the event, I will give thanks with my whole heart and I will speak of God’s kindness, for they are forever. Rabbi Foa
הוֹדוּ לַיי כִּי טוֹב “Give thanks to HaShem for God is good...” (Ps. 136) The Sages call this psalm Hallel HaGadol since in it one praises God who feeds, sustains and maintains the world according to a Torah of living-kindness for 26 generations³¹⁹There are 26 praises in Hallel HaGadol, for the twenty six generations. from the creation until the giving of the Torah. Actually, according to (the principles of) justice God should have turned the world back to chaos after Adam and Cain sinned. But the Exodus from Egypt was essential to the receiving of the Torah, as is stated, “And when you have freed the people from Egypt, you shall worship God at this mountain,” (Ex. 3:12) and the essence of this psalm is about the loving-kindness that God showed to maintain the world even without the Torah, we continue to praise and celebrate how God took us out of Egypt. At the proper time, one should praise God with this song of praise.
ואולם. However, one should note the connection between these praises and the 26 generations (between creation and Sinai). Even though the numbers (of verses and generations) are the same, I might have thought that the 26 generations was referring (to the generations) from the birth of Peretz to (King) Tzidkiyahu during which God watched over Israel with a Torah of loving-kindness and did not pour out wrath upon them, casting them out, even though they rebelled against from the time that Jacob’s sons died and Egypt enslaved them. In every generation the people angered God.
אמנם However, the Psalms are true and their words are true, and one should not part from their words, for, “The mysteries of HaShem are for those who fear Him; to them He makes known His covenant.” (Ex. 25:14) For one cannot say that the Holy Spirit was on the tongue of King David, (and his words) refers to the generations from Peretz to King Tzidkiyahu, for then the world would have returned to chaos, and there was more loving-kindness from that time forward because God did not wipe them out. It is better to say that the verses of this Psalm were for the 26 generations in which there was no Torah yet. From that time forward, loving-kindness was unnecessary because Torah helped maintain the world.
God performed many acts of loving-kindness in the world besides those that are mentioned in Scripture such as, the manna, the well and above all of them the giving of the Torah. It is fitting to give a reason why it mentions these events as opposed to others. נ"ל Each of the verses (of Psalm 136) refers to one of the 26 generations which preceded the giving of the Torah. King David wished to praise God in the name of the Jewish people and thank HaShem for the acts of Kindness performed for them. (King David) begins with the creation of the world because God created the world for them, as Scripture states, “In the beginning (b’reishit) God created,” (meaning) ‘For the sake of Israel, who are called Reishit, God created…’ God suffered the world for 26 generations even though none of them were unfit, since in the end Israel would receive the Torah. The first verse is for the generation of Adam. He said, “Praise (hodu) HaShem; for He is good,” (Ps. 136:1) David praises God who forgave Adam’s sin. This is what the Midrash states; The Sabbath defended Adam, keeping him from dying. As a result Adam said, “A psalm. A song; for the Sabbath day.” (Ps 92:1) The Sabbath then said to him, “It is good to praise (lihodot) HaShem…” (Ps. 92:2) And so he did.³²⁰See Midrash Tehilim/Shochar Tov Psalm 92 Further, the sages asked in a Midrash , “What is the meaning of: “Give thanks to the Lord for He is good” (Ps. 136:1)? It means giving thanks to HaShem’s who exacts one’s debt, (the punishment for a person’s sins and wickedness,) in accordance with the goodness of each individual. God punishes each person based on his means. He punishes a wealthy person by taking his ox, and He punishes a poor person by means of his sheep. He punishes the orphan by taking away his egg, and He punishes the widow by means of her chicken…” ³²¹See BT Pesachim 118a The translation is taken from Sefaria. The rich person is the first human being, Adam, had the strength to bear the punishment which was meted out to him because Adam was fastidious and enjoyed all the pleasures in the Garden of Eden. When Adam went out from the Garden to work the land with his hands and suffer greatly before he could eat - it is a wonder he didn’t die. But Adam developed great strength from all of this suffering. That is why he was called, “the rich person who paid with “bulls with horns and hooves.” (Ps. 69:32)

However, the one who sins against Heaven, is similar to one who has a horn of strength between their eyes rising straight upward, as if they wish to gore upward, so to speak. This follows the explanation of Rashi in Parshat Lech Lecha (14:2) regarding Shemever. Therefore, our Sages said (Shabbat 28b) that the ox that Adam offered had a single horn on its forehead. How did our Sages know to say this? If it is because it says more than a horned [bull] (Psalms 69:32) [which is written with a missing letter, implying one horn], perhaps the horn was on one of the sides, so how do we know it was on its forehead? Rather, certainly because Adam was alone in the world and did not sin against any creature except against God alone. Therefore, Adam resembled the form of an ox that has one horn on its forehead, because from there it rises upward. For so did he act like an animal and thought to be like God, knowing good and evil, which is like goring upward. Therefore, he needed to bring as his substitute an ox with one horn, and it was made available for him at that time, so that the substitute would resemble in every aspect the form of the sinner and his rebelliousness.

ויהי מקץ ימים, it was some time after Kayin had become a farmer tilling the soil, that he offered a gift to G’d. The Torah is deliberately vague about how much time had elapsed, writing only מקץ ימים, at the end of a number of years. It is reasonable to assume that the word ימים refers to years rather than days, as it is clear from Leviticus 25,29 that in that verse the word ימים represents the number of days that make up a year. It would seem therefore, that after having worked the soil for a full year Kayin offered a gift to G’d, part of what he had harvested. He did this in the spot in which his father Adam had offered prayer and had offered a sacrifice of his own as an acknowledgement of his gratitude, his sons presumably having been in attendance. Although the Torah does not spell out the composition of Adam’s sacrifice, the Talmud in Shabbat 28 suggests that it included a one-horned ox, basing itself on Psalms 69,32 משור פר מקרן מפריס, “ox with horn and hooves,” His sons imitated him, each one bringing a gift from what his labour had produced. The offering was meant to be an expression of man’s gratitude to G’d for the success of his endeavours.
מפרי, the Torah is vague about precisely what the offering consisted of, other than saying that it was part of the fruit produced by the earth. We know nothing about the quality or quantity of this offering. Seeing that when describing Hevel’s offering the Torah adds the words: “from the firstborn of his sheep and from their best ones,” it is reasonable to assume that Kayin’s gift, by comparison, was stingy, in fact represented an insult to G’d rather than a grateful acknowledgment of G’d’s part in making the earth produce a crop for him. This is why his offering was not welcome, was rejected. Had Kayin at least brought of the best quality of the produce he had grown, the Torah would have mentioned this to his credit, just as it had done in the case of Hevel’s offering. As a result of the philosophical contrast expressed by these two offerings, i.e. Kayin’s flax and Hevel’s wool, mixing these two fibres in one garment has been outlawed by the Torah for the Jewish people. The lesson for us is that the gifts proffered by a Kayin and the gifts proffered by a Torah-observant Jew are not compatible with one another.