אלה הדברים. לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן, לְפִיכָךְ סָתַם אֶת הַדְּבָרִים וְהִזְכִּירָם בְּרֶמֶז מִפְּנֵי כְבוֹדָן שֶׁל יִשְׂרָאֵל (עי' ספרי):

אלה הדברים THESE ARE THE WORDS — Because these are words of reproof and he is enumerating here all the places where they provoked God to anger, therefore he suppresses all mention of the matters in which they sinned and refers to them only by a mere allusion contained in the names of these places out of regard for Israel (cf. Sifrei Devarim 1:1; Onkelos and Targum Jonathan).

אל כל ישראל. אִלּוּ הוֹכִיחַ מִקְצָתָן, הָיוּ אֵלּוּ שֶׁבַּשּׁוּק אוֹמְרִים אַתֶּם הֱיִיתֶם שׁוֹמְעִים מִבֶּן עַמְרָם וְלֹא הֲשִׁיבוֹתֶם דָּבָר מִכָּךְ וְכָךְ? אִלּוּ הָיִינוּ שָׁם הָיִינוּ מְשִׁיבִים אוֹתוֹ, לְכָךְ כִּנְּסָם כֻּלָּם וְאָמַר לָהֶם הֲרֵי כֻּלְּכֶם כָּאן, כָּל מִי שֶׁיֵּשׁ לוֹ תְשׁוּבָה יָשִׁיב (ספרי):

אל כל ישראל [THE WORDS WHICH HE SPAKE] TO ALL ISRAEL — If he had reproved only some of them, those who were then in the street (i.e. those who were absent) might have said, “You heard from the son of Amram, and did not answer a single word regarding this and that; had we been there, we would have given him an answer!". On this account he assembled all of them, and said to them, "See, you are all here: he who has anything to say in reply, let him reply!” (Sifrei Devarim 1:6-7).

במדבר. לֹא בַמִּדְבָּר הָיוּ אֶלָּא בְּעַרְבוֹת מוֹאָב, וּמַהוּ בַּמִּדְבָּר? אֶלָּא בִּשְׁבִיל מַה שֶּׁהִכְעִיסוּהוּ בַּמִּדְבָּר שֶׁאָמְרוּ (שמות ט"ז) "מִי יִתֵּן מוּתֵנוּ וְגוֹ'":

במדבר IN THE WILDERNESS — They, however,‎‎were not then in the wilderness, but in the plains of Moab (cf. Numbers 36:13 and further on verse 5): What, therefore, is the meaning of במדבר? It does not mean "in the wilderness”, but the meaning is: he reproved them on account of that wherein they had provoked Him to anger in the wilderness — that they said, (Exodus 16:3) “Would that we had died [by the hand of the Lord]” (cf. Sifrei Devarim 1:11).

בערבה. בִּשְׁבִיל הָעֲרָבָה, שֶׁחָטְאוּ בְּבַעַל פְּעוֹר בְּשִּׁטִּים בְּעַרְבוֹת מוֹאָב:

בערבה IN THE PLAIN — i.e. he reproved them regarding the plain: that they had sinned through Baal Peor at Shittim in the plains of Moab (cf. Sifrei Devarim 1:13)

מול סוף. עַל מַה שֶּׁהִמְרוּ בְיַם סוּף בְּבוֹאָם לְיַם סוּף, שֶׁאָמְרוּ (שם י"ד) "הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם", וְכֵן בְּנָסְעָם מִתּוֹךְ הַיָּם, שֶׁנֶּאֱמַר (תהילים ק"ו) "וַיַּמְרוּ עַל יָם בְּיַם סוּף" כִּדְאִיתָא בַּעֲרָכִין (דף ט"ו):

מול סוף OVER AGAINST SUPH — i.e. he reproved them regarding that in which they had shown themselves rebellious at the Red Sea (סוף): viz., on their arrival at the Red Sea — that they said, (Exodus 14:11) “Is it because there are no graves in Egypt [that thou hast brought us to die in the wilderness?]"; and similarly when they left the midst of the Sea, as it is said, (Psalms 106:7) “They murmured because of the Sea, at the Red Sea”, as it is related in Treatise Arakhin 15a (cf. Rashi on Numbers 14:22 and Sifrei 1:14).

בין פארן ובין תפל ולבן. אָמַר רַבִּי יוֹחָנָן חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ תֹּפֶל וְלָבָן, אֶלָּא הוֹכִיחָן עַל הַדְּבָרִים שֶׁתָּפְלוּ עַל הַמָּן, שֶׁהוּא לָבָן, שֶׁאָמְרוּ (במדבר כ"א) "וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל", וְעַל מַה שֶּׁעָשׂוּ בְמִדְבַּר פָּארָן עַל יְדֵי הַמְרַגְּלִים:

בין פארן ובין תפל ולבן BETWEEN PARAN, AND TOPHEL AND LABAN — R. Jochanan said: We have gone through the whole Bible and we have found no place the name of which is Tophel or Laban! But the meaning is that he reproved them because of the calumnious statements (טפלו) they had made regarding the Manna which was white (לבן) in colour — that they said, (Numbers 21:5) “And our soul loathes this light bread”; and because of what they had done in the wilderness of Paran through the spies.

וחצרת. בְּמַחְלָקְתּוֹ שֶׁל קֹרַח; דָּבָר אַחֵר אָמַר לָהֶם הָיָה לָכֶם לִלְמֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת בִּשְׁבִיל לָשׁוֹן הָרָע, וְאַתֶּם נִדְבַּרְתֶּם בַּמָּקוֹם:

וחצרת AND HAZEROTH — i.e. regarding wh‎at they had done there at the insurrection of Korah. — Another explanation: He said to them, “You ought to have taken a lesson from what I did to Miriam at Hazeroth because of the slander she uttered, and yet you even after that spoke against the Omnipresent (Sifrei Devarim 1:15).

ודי זהב. הוֹכִיחָן עַל הָעֵגֶל שֶׁעָשׂוּ בִּשְׁבִיל רֹב זָהָב שֶׁהָיָה לָהֶם, שֶׁנֶּאֱמַר (הושע ב') "וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל" (עי' ספרי; בראשית ל"ב):

ודי זהב AND DI ZAHAB (the name is taken in the sense of “sufficiency of gold”) — He reproved them on account of the golden calf which they had made in consequence of the abundance of gold which they had, as it is said, (Hosea 2:10) “And silver did I give them in abundance and gold: they, however, made it into a Baal” (cf. Berakhot 32a; Sifrei Devarim 1:18).