Komentaryong Sumisipi para sa Mga Awit 33:9

The fact is however, that the word is not a possessive form at all but an independent word and it is equivalent to the Torah having written בראשונה. Proof of this is found in the tone-sign tipcha on the word which separates it from the word which follows it.
The paragraph tells us that heaven and earth with all their derivatives were created on the first day, all of them without there having preceded them any physical matter at all. This fact is attested to by the word ברא which describes the creation of "something out of nothing." This, at any rate, is the opinion of Rabbi Nechemyah who is quoted to this effect in Midrash Tanchuma at the beginning of our portion. On the other hand, Rabbi Yehudah, who disagrees with him, claims that the universe was created during six days. He bases himself on the repeated directives of the Torah that something new should emerge and the Torah's reporting that indeed it did, using the words ויהי כן to inform us that G'd's instructions had been carried out. Rabbi Nechemyah claims that the proof that the whole universe was created already on the first day are the words (1,24) תוצא הארץ “let the earth bring forth." The wording "bring forth" indicates that G'd referred to matters which had already been in existence ready to emerge but had not yet seen the light of day until commanded to do so by G'd. The matter can be compared to a farmer who sows six grains of corn at the same time only to find that they take root at different times instead of all sprouting forth simultaneously. The six days of creation described by the Torah report the sequence in which G'd's creative activity became manifest. This is what the Psalmist had in mind (Psalms 33,9) כי הוא אמר ויהי i.e. “for He had given a directive and then it materialised." David taught us that G'd's directive and its execution as visible fact occurs simultaneously. Afterwards, (the creation of heaven and earth) He gave these various directives introduced by the Torah with the words ויאמר אלוקים and G'd's work became manifest, was converted from being a potential to becoming actual.

זה הדבר אשר צוה ה, “this is the subject concerning which Hashem has commanded: “collect some of it!” We must not misunderstand this verse as a commandment to collect ail the manna. We know from what follows that each personregardless of how much he thought he had collectedhad collected only one omer per family member. This is why the Torah could report that the people had fulfilled this command with the words: ויעשו כן בני ישראל, “the Children of Israel did so. The socalled commandment was to be an ongoing commandment valid as long as the manna descended from the celestial regions on a regular basis. The ongoing miracle, in addition to being “heavenly bread,” was that it was meant to be לשובע, “to eat enough to be satiated,” not to gorge oneself. Therefore, even an Israelite who thought that he had collected two omers, upon returning to his tent found that he had collected only one omer. The word צוה here is to be understood just as the word צוה in Psalms 33,9: הוא צוה ויעמוד, “He commanded and it endured.” In other words, the commandment in question had no time limit attached to it. It applied equally in the reverse; if someone had intended to collect only half an omer, and was sure that he had done so, upon measuring it after he came home, he found that he had in fact collected a whole omer.