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These are the words Moshe spoke to all Yisrael…(1:1)

Chazal tell us that these “devarim,” words, constituted the content of Moshe’s speech – divrei tochachah, words of reproachment.  Moshe spoke to all of the Klal Yisrael, so that no individual would later say, “Had we been present we would have challenged his words.”  Anyone who had an objection to Moshe’s admonishment had the opportunity to challenge  Moshe, although nobody did so.   Offering tochachah, reproach, is a serious endeavor which should not be undertaken lightly.  It obliges every member of the Jewish community to try his hardest to improve his fellow man.  Indeed, as Horav Shlomo Breuer, zl, writes,…

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Enough of your dwelling on this mountain. (1:6)

A year had passed in which  Klal Yisrael was situated at Har Sinai.  It became time to move on to Eretz Yisrael.  The Midrash defines the word “rav” as “abundance”; Klal Yisrael’s encampment at Har Sinai brought  much benefit to them: the Torah, the Mishkan, the Zekeinim and other leaders.  The Kli Yakar views the summons to leave Har Sinai as a practical lesson in  attitude toward Torah.  Moshe observed Klal Yisrael lingering at Har Sinai. They had become content with the Torah as a book of thought, a wonderful collection of laws brilliantly formulated by their Divine Author.  They…

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How can I alone bear your contentiousness, your burdens, and your quarrels? (1:12)

The word “Eichah,” “how”, in this context is contrasted by Chazal to the exclamations of later prophets, who also used the word eichah to allude to the churban, destruction, of the Batei Mikdash.  Notably, the baal koreih, Torah reader, chants this pasuk differently than the others, singing it to the tune of Eichah, Lamentations, which is read on Tisha B’Av. The obvious connection is the single word, eichah.  The Gaon M’Vilna suggests a deeper connection between the two pesukim. In the third word of the pasuk Moshe says, “levadi” “alone,” (How can I alone bear?). A form of the word…

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I instructed your judges…saying, “Listen among your brethren and judge righteously.” (1:16)

Moshe adjured the judges to be deliberate in judgement, to listen to the litigants and to understand their claims — not to make rash decisions.  Rashi adds, if a case comes before you two or three times, do not say, “I have already rendered my decision in this case.  Rather, listen to each case, regardless of its redundancy, and be deliberate in rendering your decision”.  The Mizrachi contends that Rashi derives his thesis from the words, “Listen among your brothers.”  How do we infer from this phrase that one should view each case as original, regardless of how many times…

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All of you approached me and said, “Let us send men ahead of us and let them spy out the land. (1:22)

Chazal claim that the key to their error lies in the word “kulchem” – all of you.  All of Klal Yisrael came together in total disarray, with disrespect for their elders, each one pushing ahead of the other.  This approach contrasted the situation at Kabbolas HaTorah, when everyone maintained proper decorum as they prepared to accept the Torah.  The Netziv, zl, contends that “all of you” is not factual.  Certainly, not everyone came forward.  Only the leaders of the tribes, the noblemen who represented the masses  came forward, requesting that spies go to search out the land. Horav Elyakim Schlessinger,…

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These are the words that Moshe spoke to all Yisrael. (1:1)

Rebuking Klal Yisrael prior to his death, Moshe Rabbeinu  recounted their past sins, so that they would learn from their errors.  Rashi tells us that out of respect for Klal Yisrael, Moshe did not elaborate their sins. Rather, he mentioned them b’remez, alluding to them through the names of their encampments.  These names refer to the various sins committed in these places.  The Maharal questions this statement, since apparently Moshe did delineate Klal Yisrael‘s  most outstanding  sins.  Furthermore, the Shach asks why  Moshe rebuked the people who were  about to enter Eretz Yisrael.  After all, they were not the sinners; …

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Provide for yourselves distinguished men, who are wise, understanding, and well known to your tribes, and I shall appoint them as your heads. (1:13)

In a play on the word “onhatu” , “and I will appoint them,” the  Midrash changes the “sin” to a “shin”, transforming the word “onhatu” to “and I shall hold them guilty”.  The Midrash is teaching us the importance of listening to our spiritual leaders.  If they lead properly and the common people still do not respond with respect, the people are  liable.  They cite an interesting analogy.  Once a snake was sliding along its path, when the tail began complaining to the head, “Why are you always in the front with me dragging along behind? I want to lead,…

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All of you approached me and said, “Let us send men ahead of us and let them spy out the land. (1:22)

Chazal view the word, “all of you”, as the cause of  the tragic outcome of their mission to spy out Eretz Yisrael.  The people came forward in an unbecoming manner.  They were demanding  and disrespectful.  The young pushed aside their elders, and the  older people pushed ahead of their leaders.  This was in sharp contrast to their behavior  at Kabalas HaTorah when the entire nation came forth with a request, but in a respectable and orderly manner; the young encouraged their elders to go forward, while the elders displayed  the proper respect to their leadership. Why is it necessary to…

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You slandered in your tents and said, ” Because of Hashem’s hatred for us did he take us out of Egypt…to destroy us. (1:27)

Moshe Rabbeinu recounted the events surrounding the spies’ ill-fated mission to Eretz Yisrael.  He attempted to refresh their minds concerning  their prior mistakes, so that hopefully they would  not  repeat the same errors.   He admonished them to remember their murmurings and rebellions, the slander that demoralized a nation, the ingratitude that catalyzed  a rebellion for which we still suffer today.  What did they do that night that still haunts us to this very day?  They cried!  Does crying  deserve such a severe punishment?  It depends what type of crying and for what reason.  Chazal tell us that the people…

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An Og, King of Bashan, went out toward us…Hashem said to me, “Do not fear him.” (3:1,2)

From the fact that Hashem told Moshe not to fear Og, the Torah was suggesting that Moshe had reason to fear him.  What could there be about Og that would engender fear in Moshe.  As Rashi says, Og had received  merit for a good deed that he had performed many years earlier.   Og was the one who  told Avraham that Lot had been taken captive.  This act of kindness gave him a zechus.  The question is obvious.  Og  had an ulterior motive in communicating this message to Avraham.  Chazal tell us that Og hoped Avraham would rush into battle…

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