001 Devarim - Intro 1:1-7

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 [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 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 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 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 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 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 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).

(1) אלו הדברים, according to the plain meaning of the text the names mentioned in this verse all are names of locations, as we find that it is customary for the text of the Torah to give detail followed by further detail of the places whose exact location the Torah wishes to elaborate on in greater detail.

(1) אחד עשר יום מחרב ELEVEN DAYS JOURNEY FROM HOREB — Moses said to them: “See what you brought about! There is no route from Horeb to Kadesh-Barnea as short as the way through Mount Seir, and even that is a journey of eleven days. You, however, traversed it in three days!” — for you see that they journeyed from Horeb on the twentieth of Eyar, as it is said, (Numbers 10:11—12) “And it came to pass in the second year, in the second month, on the twentieth of the month, [the cloud went up and the children of Israel journeyed out of the desert of Sinai” (which is Horeb)] and on the twenty-ninth of Sivan they sent out the spies from Kadesh Barnea, (an interval of 40 days; cf. Taanit 29a); deduct from these the thirty days they spent at Kibroth Hataavah, where they ate the flesh “a month of days”, and seven days they spent at Hazeroth for Miriam to be shut up there as a leper, it follows that in three days they traversed all that way. — To such an extent did the Shechinah exert itself to hasten your coming to the land of Canaan, but because you became degenerate, He made you travel round about Mount Seir for forty years (Sifrei Devarim 2:2).

(1) ויהי בארבעים שנה בעשתי עשר חדש באחד לחדש AND IT CAME TO PASS IN THE FORTIETH YEAR, IN THE ELEVENTH MONTH, ON THE FIRST OF THE MONTH, [MOSES SPAKE] — This tells us that he reproved them only shortly before his death (Jewish tradition holds that Moses died on the seventh day of the twelfth month; cf. Megillah 13b). From whom did he learn this? From Jacob, who reproved his sons only shortly before his death. He said, “Reuben, my son, I will tell you why I have not reproved you for your unfitial conduct during all these years: it was in order that you should not leave me and go and join Esau, my wicked brother". — And on account of four things one should not reprove a person except shortly before one's death: that one should not reprove him and again have to reprove him; and that his fellow whom he reproves should not. when he afterwards happens to see him, feel ashamed before him, etc.; as it is set forth in Siphre. And similarly, Joshua reproved Israel only shortly before his death (cf. Joshua 24:1—29), and so, too, Samuel, as it is said, (I Samuel 12:3) “Behold, testify against me", and so, also, David reproved his son Solomon only shortly before his death (cf. 1 Kings 2:1—9).

(2) באר את התורה [MOSES BEGAN] TO EXPLAIN THIS LAW — in the seventy languages of the ancient world did he explain it to them (Midrash Tanchuma, Devarim 2; Genesis Rabbah 49; cf. Sotah 32a and Rashi on Deuteronomy 27:8).