Tafsiran yang Mengutip untuk Ulangan 9:9

There is a single verse in Psalms 127,2 which sums it all up: “He provides as much for His loved ones while they sleep.” The psalmist teaches that what all the people who rise early and stay up late (beginning of same verse) achieve only after expending much energy and not even enjoying the bread they eat, the Jewish people (who observe G’d’s commandments) find that G’d provides for them without any effort on their part. In other words, those people’s toil and fatigue was really all in vain.
What is the meaning of the words ועינו כעין הבדולח “its appearance was like the color of bedolach” in Numbers 11,7 where we are given another aspect of the appearance of the manna? This is an indication that the color of the manna was of an extraordinary nature, similar to the diamond known as perla as described in Exodus 28,18. It is a derivative of a supernatural light described by Ezekiel 1,24. On the breastplate of the High Priest the precious stone called יהלום had the name of the tribe Zevulun engraved upon it. This stone emitted this light. It is recorded in a book by R' David Kimchi called Sefer Michlol under the root בדולח. The manna descended in the form of a fine drizzle, similar to what is meant by Psalms 147,16-17: “He scatters frost like ashes, He tosses down hail like crumbs.” This is why David explained in Psalms 78,23: “He commanded the skies above and opened the doors of heaven, and rained manna upon them to eat, giving them heavenly grain.” This teaches that the origin of the (color) light of the manna was supernatural which prompted David to describe it as “heavenly grain.” David mentioned further that G’d opened the doors of heaven in order to cause it to rain down from those regions because concerning this supernatural light we have been told in Ezekiel 1,1: “the heavens opened and I beheld visions of the Divine.”
You will note that this paragraph which acquaints us with the manna contains the word מן five times. This corresponds to the five occasions that the word אור, “light,” is mentioned in the first paragraph of the Book of Genesis (Genesis 1,1-5). This teaches that the manna is a derivative of G’d’s first physical creation, of the original light which was withdrawn after Adam sinned. Just as the light was created on the first day, so the manna was released on the first day (compare what we wrote on verse 1).
In interpreting the meaning of Psalms 78,25 לחם אבירים אכל איש, “each man ate a hero’s meal,” our sages (Yuma 75) comment that the reference is to the kind of food which the angels consume (view of Rabbi Akiva). Rabbi Yishmael countered saying that the angels do not consume any material food at all. He based himself on Moses who had said that during the forty days he had been in heaven, in the domain of the angels, he had neither eaten bread nor drunk water. The idea was that when in celestial regions one conducts oneself like celestial beings whereas when the angels visited earth, i.e. Avraham or Lot, the Torah reports them as partaking of the food offered to them by earthly beings (compare Deut. 9,9 and Genesis 18,8 as well as 19,3). Rabbi Yishmael understood the meaning of the word אבירים as food which was totally absorbed by the organs of those who ate it, there being no need to excrete any of it. [The word אבירים is equated with אברים, organs, human tissue.] As a result of this discussion our sages in Yuma found that the numerical value of the word מחספס is 248, i.e. the number of bones in the human skeleton. This is the background to the claim that people eating an exclusive manna diet did not ever have to excrete any of their food intake. We have a further comment in Bamidbar Rabbah 7,4 on Numbers 14,11 “how long will this people spurn Me and how long will they not have faith in Me after the all the miracles I have performed ‘within them?’” The word בקרבו, “inside it” is a reference to all the manna dissolving in their tissue instead of in their entrails.

AND SEAT YOURSELF IN THE DUST AT THEIR FEET. Rav writes, in the alternate explanation he offers: that you should sit on the earth at their feet, as their custom was that the master would sit on a bench and the students would sit at his feet on the ground. This does not contradict his comments on the mishna in Sotah 9:15 that until the death of Rabban Gamliel they would study Torah standing,¹⁹Rabban Gamliel came much later, as is clear from later in this chapter. for here the mishna simply means to say that if they chose to sit, the custom was that the master would sit on a bench and the students would sit on the earth at his feet. Neither does the mishna in Sotah mean that it was forbidden for them to sit and that they would only study standing, only that there was great vigor then and that they would learn while standing in honor of the Torah. And the mishna here delineates what the custom was should it happen that they would sit, as for instance when they spent long hours in the study hall.
Or, alternatively, we can answer using Rava’s approach to the contradiction between the verse “And I sat on the mountain” (Deut. 9:9) and the verse “And I stood on the mountain” (Deut. 10:10) in Megillah 21a. Rava there explains that for things that were easier to grasp, Moses would stand, and for things that were harder to grasp, Moses would sit. And these students are certainly no better than Moses learning from the Almighty.

YE HAVE NOT EATEN BREAD, NEITHER HAVE YE DRUNK WINE OR STRONG DRINK. The meaning thereof is “You have not eaten [sufficiently] thereof that you should be able to live by it,” for their principal sustenance was the manna. THAT YE MIGHT KNOW THAT I AM THE ETERNAL YOUR G-D Who keeps you alive miraculously. Now, it could not mean that they did not eat bread at all, as Scripture [says of Moses], I did neither eat bread nor drink water¹⁵¹Above 9:9. for on some occasions Israel did have bread in the wilderness, as it is written, Thou shalt sell me food for money, that I may eat; and give me water for money, that I may drink; as the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did unto me.¹⁵²Ibid., 2:28-29. And our Rabbis mentioned¹⁵³Yoma 75 b. that the merchants of the peoples of the world brought them [various foods] in the desert.
It is further possible that from the time the manna descended until they came to Seir they did not eat bread at all, for they travelled through the great and dreadful wilderness.¹⁵⁴Above, 8:15. But in the fortieth year they approached inhabited land, and it was said to them, Ye are to pass through the border of your brethren the children of Esau;¹⁵⁵Ibid., 2:4. Ye shall purchase food of them.¹⁵⁶Ibid., Verse 6. There it is written, these forty years the Eternal thy G-d hath been with thee; thou hast lacked nothing.¹⁵⁷Ibid., Verse 7. And from that time on, the Edomites and the Moabites¹⁵⁸See Ramban above, 23:5. met them with food and drink and prominent Israelites would buy from them for pleasure, not for necessity, nor for satiety, because their principal sustenance was [still] the manna.
Nitzavim

That the last tablets were given on it- On the 17th of Tammuz Moshe descended from the mountain for the first time and broke the tablets. Then, on the 18th, he grounded up the Golden Calf, judged the sinners, and ascended back to the heavens. He stayed there for 80 days: 40 days he stood in prayer as it says: "and I prayed before Hashem 40 days and 40 nights" (Deuteronomy 9:9), and he stood another 40 days like the first time. A calculation from the 17th of Tammuz until Yom Kippur comes out to 80 days: 12 days left from Tammuz (as it's a short month), 30 days in Av, 29 days in Elul equals 71 days. Add 9 days of Tishrei which equals 80 days. Add on the night of Yom Kipper and remove the night of the 17th of Tammuz that shouldn't be calculated as we already calculate it as the time he went up. Now, the explanation is 80 full days and nights and morning of Yom Kippur which is the 10th of Tishrei he went down and established that day as Yom Kippur to inform then that [Hashem] had forgiven and had mercy on the bad thing that he said he would do to his nation; therefore Yom Kippur was established on the 10th of Tishrei. This is what I heard.