Tafsiran yang Mengutip untuk Mazmur 92:2

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)

ה֭וֹדוּ לְאֵ֣ל הַשָּׁמָ֑יִם “Praise the God of heaven,” (Ps. 136:26) refers to the generation of Moses, for the word Shamayim is Moshe (Moses) Mi (Who). This name alludes to the fact that Moses merited to reach fifty gates of understanding (). It is fitting, therefore, to give thanks to God for the Kindness that he performed in the world. Further, because, the Psalm, “It is good to praise HaShem…” (Ps. 92:2) is one of the Psalms which he wrote. Therefore, it states here, “Praise the God of heaven.” We only praise God. For this is something which he constantly warned Israel about. If we say that Adam said this, they forgot about it. Moses returned and said this, a type of praise that David returned to with the Holy Spirit and said it.

The prophet Hosea here is teaching how the reprentence is done. First, "take for yourself words" meaning you don't need sacrifices only words. And these words are that you confess befor G-d and return to Him. And say to Him "You forgive iniquity and take good". The meaning of this according to commentaries is that the opposite of the words "all sin you forgive". And in my opinion, they are saying here that one doesn't ask forgiveness for an unintentional sin as it says "as for the unintentional sins who understands them?" but the intentional sin you do need to ask that it be waved. This is the meaning of "He who forgives inquities." Meaning iniquities, not unintentional sins. And in it's place "take good". What is this good? Eiither it is as mitzvah that you do and "offer" up in the place of coews. Or it's a hint to the cows that they served and in it's place they will return and seek forgiveness. And it's possible to explain "take good" meaning to have recogntion and gratitude towards Gds like David Hamelech says "It is good to praise Gd" (Psalms 92:2)

and teach [us the] good [way] Heb. וְקַח-טוֹב. And teach us the good way. Another explanation: The few good deeds in our hands take in Your hand and judge us accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from before You, may Your eyes behold the right.” Another explanation: And accept good And accept confession from us, as it is said (Psalms 92:2): “It is good to confess to the Lord.”