ציטירנדיקער פּירוש אויף תהילים 136:17

לְ֭מַכֵּה מְלָכִ֣ים גְּדֹלִ֑ים “Who struck down great kings.,” (Ps. 136:17) refers to the generation of Serug. It was at that time that the nations began to fight with one another - that is why he was called Serug, like the verse, “Imposed upon my neck,” (Lam. 1:14) This is an expression of confusion.

You now view yourselves in prominence and glory, etc. And “to this place” means to this situation, i.e., this importance and greatness. According to the “another interpretation” too, it means to this importance. However, according to the first interpretation that explained “a knowledgeable mind” as meaning “To recognize Hashem’s benevolence,” that all your virtues, greatness and glory are from the Omniscient, the verse means: Since you have come to this level of recognizing that all your success is from the Omniscient and not from your hands, it is fitting that you observe the tenets of this covenant in order to succeed in everything you do. According to the second interpretation that explained “a knowledgeable mind” as meaning a mind to know and fathom his master's wisdom, the verse means: Since you have come to this level of fathoming Hashem's wisdom, from now on He will be exacting with you in observing mitzvos. Therefore it is fitting that you guard the tenets of this covenant, which are Hashem's mitzvos in order for you to succeed and not stumble in all that you do. Re”m writes: But I do not how to fit in the verse “Sichon, king of Cheshbon, came out, etc.” between “Then when you came to this place” and “You are to guard, etc.,” because they [these two latter verses] are connected to one another. I think one can answer according to the first interpretation that explained, “You now view yourselves in greatness and glory,” [as follows: As an example of this viewing yourself in prominence and glory], you recognized Hashem's benevolence when “He struck great kings, Sichon and Og, Kings of the Emori, for his benevolence is everlasting” (Tehillim 136). Therefore, “do not rebel, etc.” And according to the second interpretation, the explanation is as follows: Now that you have reached this level of fathoming His wisdom, which is the Torah and the mitzvah, and also understand that you can gain every success through keeping the Torah and mitzvos, that enabled you to smite the two kings of the Emori, therefore from now on it is only fitting that you guard the tenets, etc., in order to succeed in all that you will do. And if not you will not succeed because from now on He will be exacting.

AND MOSES SENT MESSENGERS FROM KADESH UNTO THE KING OF EDOM. Scripture did not mention the king’s name, because there was no necessity to do so. It did, however, mention Sihon and Og, the kings of the Amorites, by name, because they were famous for their strength, and they had a name among¹⁹⁵See II Samuel 23:18. the nations; [therefore it stresses] that we should give thanks to Him, blessed be He, for having dealt wondrously with us, as it is said, To Him that smote great kings; for His mercy endureth for ever … Sihon king of the Amorites; for His mercy endureth for ever. And Og king of Bashan; for His mercy endureth for ever.¹⁹⁶Psalms 136:17-20. And it is customary for Scripture to mention the names of the great kings whose lands we inherited, just as it mentioned in [the Book of] Joshua the five kings of the Amorites:¹⁹⁷Joshua 10:5. Adoni-zedek king of Jerusalem, and Hoham king of Hebron, and Piram king of Jarmuth, and Japhia king of Lachish, and Debir king of Eglon.¹⁹⁸Ibid., Verse 3. [It mentioned also] Jabin king of Hazor,¹⁹⁹Ibid., 11:1. but the rest of the kings it mentioned only by number,²⁰⁰Ibid., 12:9-24. not by name [because they were not famous for their strength]. Scripture states [here], And ‘Edom’ said unto him²⁰¹Verse 18. ‘Thou shalt not pass through me, lest I come out with the sword against thee.’ [and it does not say: “and ‘the king’ of Edom said”], because the whole people agreed with their ruler in his refusal [to allow the Israelites to pass through their land].