תהלים, פרק ע״ח, פסוק ב׳

The history of a nation can be recorded as a simple list of facts, but it can also be delivered as a profound, poetic lesson. The Psalmist declares an intention to recount ancient events not as a dry historical record, but as words of wisdom meant to guide the future [מצודת ציון, מצודת דוד, ביאור שטיינזלץ].

These ancient events are framed as a parable. While this concept can be understood broadly as referring to the teachings of the Torah as a whole [רש״י], the primary approach among commentators is that it points to the vivid, poetic imagery used throughout the Psalm. Expressions such as setting a table in the wilderness or a fire kindling against Jacob are used to reframe past events into moral lessons [רד״ק, אבן עזרא, מצודת דוד]. By presenting history in this manner, the poet warns future generations against repeating the failures and sins of their ancestors [אלשיך].

Alongside these parables are riddles, representing obscure matters that are difficult to understand. These refer to puzzling phrases found later in the narrative, such as describing the capture of the Ark of the Covenant as delivering His strength into captivity, or calling the Manna the bread of angels. If not for the clear historical accounts recorded elsewhere in the Bible, such as in the Book of Samuel, these poetic phrases would remain entirely unsolved mysteries [רד״ק, אבן עזרא, מצודת דוד].

Unlike ancient nations whose beliefs relied on fictional myths and false riddles that misled the masses, these traditions are rooted in absolute historical truth. The miracles and wonders of the past are only called riddles because the human mind cannot fully grasp exactly how God performed them. They function as a parable to illustrate God's direct providence and infinite power in the world [מלבי״ם]. Looking even deeper, these ancient mysteries hint at the ultimate and oldest riddle of all: the very creation of the world from absolute nothingness [מאירי].