Tafsiran yang Mengutip untuk Ulangan 11:26

The correct interpretation of These are the words is that the commandments written in the upcoming parashiyyot of Re eh , Shofeṭim , Ki Teṣeh , and Ki Tavo had already been given to the Israelites when they were in the wilderness. In other words, the phrase that Moshe spoke is modified by the entire remainder of the verse, as if Scripture had repeated it, saying: “These are the words that Moshe spoke to all Israel, which Moshe had spoken in the wilderness, and in the desert across the Red Sea…” starting from the day that they left Sinai.

ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר צוה ה' לעשות אותם “Moses assembled the entire community of the Children of Israel and said to them: “these are the things that Hashem commanded.” If you take a good look at the order of these things you will find that the construction of the Tabernacle and all its appurtenances have been mentioned many times over. G’d mentioned it to Moses on two separate occasions. The first time it has been mentioned in detail occurred in Exodus 25,2 where the Torah commanded that Moses should accept a contribution from the people, listing the various materials needed for its construction. The second time this commandment is phrased more generally in Ki Tissa (31,2). The third time it is mentioned by Moses at this point in a general way when he commanded them that every wise-hearted person amongst them should get involved and not only donate materials but participate in the conversion of these materials for the construction. The fourth time the Torah reports that the instructions had been carried out (36,8). The Torah mentions the word ויעש, “he constructed” in connection with every stage of the building of the Tabernacle and its components. The fifth time the Torah mentions the Tabernacle and all its components is in Exodus 39,33-42 where separate mention is made of all the components handed over to Moses after they had been completed. The reason the Torah troubles itself to mention all this on five separate occasions is to demonstrate how beloved the Tabernacle and its construction was to G‘d. In Numbers 8,19 where the name בני ישראל occurs five times in the same verse in which the Torah warns that the Israelites must avoid becoming victims of G’d’s retribution, the reason for using the name בני ישראל five times in a row when pronouns would have sufficed is also in order to demonstrate how beloved the people were in the eyes of G’d at that time.
Our sages (Vayikra Rabbah 2,5) comment by illustrating the matter with a parable. A father who had an only son of whom he was extremely fond sent him off to school. When the son would come back, the father would ask him: “did you eat my son, did you drink my son, do you want to go to sleep my son?” We find a similar demonstration of how G’d reports matters which He liked when looking at the conversations conducted by Eliezer, servant of Avraham when he went to secure a wife for Yitzchak. Eliezer’s words are repeated by the Torah in great detail (Genesis, chapter 24). This prompted the sages in Bereshit Rabbah 60,8 to say that the mundane conversations of an Eliezer were more pleasing to G‘d than even the Torah-inspired discourses of later Torah scholars.” The truth of this is best illustrated when we reflect on the fact that the Torah devoted only a single word, or even letter, in order to inform us of some of its commandments. This is so in spite of the fact that the principal function of the Torah is to teach us the commandments.

Response: "And the Lord said to Moses, 'Carve for yourself' ... and Moses carved two tablets of stone." The opinion of all authentic scholars is that Moses stood upon the mountain three times, forty days and forty night each time, for a total of four months and two days, with two additional days of descent in the interim. For on the day that Moses initially descended, he destroyed the tablets, and the verse (Exodus 32) then states, "On the following day, Moses said to the nation, 'You have sinned" ... and now I will ascend to the Lord and will stand and pray there forty more days until your sins are forgiven." On his second descent, the verse states, "Moses awoke in the morning," it was four months and four days from the sixth day of Sivan (the date of Moses' first ascent) to Yom Kippur, which was on the tenth day of Tishrei. And the order of the verses here supports this timeline. Additionally, we have the verse from Deuteronomy (5:15) where Moses recounts three times that he stood upon Mt. Sinai, forty days each time, as it states, "As I ascended to the mountain ... and I stayed upon the mountain forty days and forty nights." And the Lord gave me the two tablets of stone, and this is the first stay upon the mountain. Afterwards, the verse states, "I prostrated before the Lord as I did the first time, forty days and forty nights ... for all of your sins," and this is the second stay upon the mountain (and with respect to this, Moses also said, "I prostrated myself before the Lord forty days and forty nights that I prostrated ..." which are the days of the second ascent, which is recounted again so that Moses could share the prayer that he prayed at that time. Afterwards he said, "At that time, the Lord said to me, 'Carve for yourself two tablets of stone similar to the first ones' ... and I stood upon the mountain as I did the first time, for forty days and forty nights. And this was the third stay upon the mountain. "And He answered," and with this answer the forgiveness was completed... And God said to Moses, "Carve for yourself," to inform him that he would not merit the complete vision of the testimony except through the Torah which was given by his hands, for without this Moses would not have achieved this level of spiritual greatness. And the reason for the word "yourself" was to warn Moses that he himself, and no other, should carve the tablets. For the word "yourself" connotes isolation, as it was written [with respect to Abraham], "Go yourself from your land ..." that Abraham should go without his father or relatives (as explained there). Similarly [with respect to the spies sent to Canaan], "Send for yourself men ..." that Moses should send them alone, apart from the rest of the nation. And here, God saw that the tablets encompassed two miraculous qualities. The first was that the workmanship was divine work, done in a miraculous fashion, and the second was the inscription, which was divinely written. When Moses shattered the tablets, the workmanship and form was lost, but the words inscribed were not destroyed or lost. Therefore, God commanded Moses to carve the stone to make new tablets, ready to be inscribed, for it was Moses' obligation since he destroyed the first set of tablets. However, He said the inscription would not be written by Moses, because he did not destroy

your substance like מָמוֹנְךָ, your money.