You are powerful, etc. Otherwise why does it say, “than you”? It would suffice to say, “to come inherit nations great and powerful.”

My righteousness and the wickedness of the nations was the cause. Rashi is answering the question: In the beginning of the verse it is written, “Do not think ... Because of my righteousness and because of the wickedness of these nations, etc.,” which implies that neither of these reasons caused the Jewish People to inherit. Yet afterwards it is written, “Not because of your righteousness ... rather because of the wickedness of these nations, etc.”! Therefore, Rashi explains the verse as follows: The beginning of the verse, “Do not think ... Because of my righteousness and because of the wickedness of these nations was the cause,” means not to think that both reasons were the cause. “Rather the wickedness of these nations,” alone, caused them to be expelled. Then the land was abandoned, and the first to come could take possession of it. Since you are the first to come, you could take possession of it. [You might ask:] the verse above says, “Rather, out of Adonoy’s love for you and out of His keeping the oath (7:8),” and Adonoy’s love only applies to those who keep his commandments [therefore they should deserve to inherit the land in their own right]! Ramban has already explained [the answer]: The verse above refers to the Jewish People in general [throughout history], but here he is rebuking the generation that rebelled against Hashem.

In this sense, the word ישיבהmeans remaining. I.e., the expression ישיבה stated here means, “remaining.” Otherwise there is a difficulty from a verse written later (10:10), “I stood on the mountain.”

As it is said, “I will now ascend to Adonoy, etc.” Rashi is explaining: You should not say that Moshe ascended at this time to receive the second Tablets after which he descended on Yom Kippur. For below it is written (10:1), “At that time, Adonoy said to me, ‘Hew for yourself, etc.,’” and Rashi explains there, “At the end of forty days He granted me favor,” which is referring to the same forty days written here. This implies that he did not ascend here in order to accept the second Tablets. Therefore Rashi explains: These forty days are the middle ones when Moshe ascended to pray (for forgiveness), as it says (Shmos 32:30), “I will now ascend, etc.”

As he ascended on the eighteenth of Tammuz, etc. See what I wrote above in Parshas Ki Sisa (Shmos 33:11).

That day, the Hashem, granted favor to the Israelites joyfully etc. However, on the first day of Elul, Hashem granted favor only regarding the Tablets, but not regarding the golden calf. But on Yom Kippur Hashem said, “I have forgiven, just as you spoke,” which also refers to the golden calf. Therefore, Yom Kippur was designated for atonement and forgiveness rather than the first day of Elul when Hashem showed favor and said, “Carve two stones for yourself.” Rashi’s question, “From where is it derived that He granted complete favor?” means to say: From where is it derived that the second Tablets were given with favor? [Perhaps they were given] out of necessity, for the Jewish People already had accepted the yoke of Torah and mitzvos and entered the covenant, which would be impossible for them to keep [without receiving] the Torah and mitzvos, etc. (Re”m)

And said to Moshe, ‘I have forgiven, just as you spoke,’ etc. Chizkuni explains as follows: Rashi’s commentary, “I have forgiven, just as you spoke,” is not quoting the verse written in Parshas Shelach Lecha (Bamidbar 14:20) regarding the spies. Rather, it is Rashi’s own explanation. For note that the Jewish People made the calf on the seventeenth of Tamuz right after leaving Egypt, and the spies were not sent until the twenty-ninth of Sivan of the second year [after leaving Egypt]. This seems so also from Rashi’s words. For note in Parshas Ki Sisa (Shmos 33:11) Rashi did not quote the verse, “I have forgiven, just as you spoke.” Instead he writes there, “On the tenth of Tishrei Hashem granted favor to the Israelites joyfully and wholeheartedly and He said to Moshe, ‘I have forgiven,’ and then He gave him, etc.”

From where is it derived that He granted complete favor?, etc. For it is possible to think: “Carve for yourself,” was only out of necessity. For the Jewish People already accepted the yoke of Torah and had converted, and it was impossible for them to retract. Therefore, [you could think that] Hashem did not grant them complete favor until Yom Kippur. And Rashi adds, “You may thus say that the interim days, etc,” only for the sake of completing the thought.

Because he listened to you. I.e., but not because he [i.e., Aharon] sinned.

This refers to the death of children, etc. Rashi infers this because it is written להשמידו rather than להשמיד אותו as it says above (v. 19) להשמיד אתכם. Therefore [the lack of the word אותי indicates] it is not referring specifically to Aharon. Rather, it must be referring to his children.

My prayer was effective in atoning for half, etc. I.e., the word גם (also) includes Aharon’s sons.

Two died and two were spared. Their death was caused by a combination of reasons: For this [the golden calf], and for staring brazenly [at the Divine Presence] when the Torah was given, while engaged in eating and drinking. See Parshas Mishpatim (Shmos 24:11), and Parshas Shemini (Vayikra 10:2).