ציטירנדיקער פּירוש אויף שמות 25:14

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)

ונתנו על המוט. Rabbi Joseph Kara (1060-1130, Troyes) erred in understanding this verse, thinking that since the Torah did not mention two staves, as in Numbers 13,23) for instance, that it follows that this stave was underneath the vessels, seeing that the Torah wrote the word על, “above.” I would counter that the staves (poles) were always on the sides of the vessels being transported and that they had been inserted through rings fastened to the respective objects being transported by them. We find that the Torah spells this out in Exodus 25,14, 25,27, 27,7, and 30,4.
The singular במוט is indeed found in connection with carrying something by means of poles in Exodus 25,28 and in Isaiah 46,7 as well as in Chronicles II 35,3. We must not be misled by the word being in the singular. It simply means to describe the “method” of transportation, this method being poles. [when we speak of כסף meaning “money,” we also do not necessarily refer to a single coin. Ed.]

לא יסורו ממנו, "they shall not be removed from it." The reason that the Torah had to add the word "from it," and could not simply write: "they must not be removed," may be that without the words "from it" we would have understood that as long as the staves were not taken out of the rings completely it did not matter. However, we are taught in Yuma 72 that Rabbi Yossi bar Chanina queried an apparent contradiction between verse 15: "the staves shall remain in the rings of the ark," and 27,7, where the Torah writes: והובא את בדיו בטבעות, "and its staves shall be placed through the rings." This appears to indicate that the staves were inserted in the rings again and again. If so, how could one comply with the need for the staves to remain within the rings? The respective ends of the staves must have been thicker so that they could not slip out of the rings as demanded by the words: "they shall not be removed from it," i.e. they had to be attached so that they could not move. Thus far the Talmud. It is clear from the words of the Talmud that the words לא יסורו are enough to teach us that movement of these staves is forbidden. Perhaps the word ממנו has a different meaning, i.e. that even motion of the staves backwards and forwards within the rings was prohibited. In order to prevent us from thinking that this was also not allowed, the Torah wrote והבאת in verse 14.