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“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

Rashi distinguishes between the way that Bnei Yisrael approached Moshe to request spies to precede them into Eretz Yisrael and the way that they acted at the foot of Har Sinai. During their rebellion the Torah states “all of you” which implies “in confusion,” in which the young pushed the elders and the elders pushed the leaders. There was a total lack of self-control and respect.  Regarding Har Sinai, the Torah states, “You came near unto Me, the leader of your tribes, and your elders,” implying a proper and dignified approach, in which the young accorded reverence to their elders….

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“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

Rashi explains Moshe’s statement in the following manner: You have received a great reward for your dwelling in this mountain. You have made a Mishkan, a Menorah and the various appurtenances. You have received the Torah, you have appointed for yourselves a Sanhedrin, officers of thousands and hundreds. Now you should go forth into the neighboring nations. This statement seems enigmatic. One would think that after lauding the great spiritual accomplishments, Moshe would now proceed to explain to them the profound intricacies of the Torah and the various codes.  Instead, the Torah relates a geographical description of the neighboring countries!…

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“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

Citing the Sifri, Rashi explains that these “words” were actually words of rebuke which Moshe spoke to Bnei Yisrael, reminding them of past offenses committed during their forty year trek in the desert. Moshe Rabbeinu veiled his words. He did not state Bnei Yisrael‘s transgression overtly for the sake of preserving their dignity. Horav Chaim Shmuelevitz z.l. infers that even when rebuke must be delivered, it should be expressed in a manner that will not degrade the offender more than necessary. There is no “mitzvah” to humiliate someone in the course of reprovement.  All too often, those that admonish feel…

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

Speaking to Klal Yisrael, Moshe reproves them for their failings in the desert. Rashi cites the Sifri which explains that Moshe alluded to the various sins committed by Bnei Yisrael in veiled terms. He mentioned names of places which implied various transgressions on the part of Klal Yisrael. This approach preserved the dignity of Klal Yisrael. Even when rebuking someone, one must be sensitive not to unnecessarily embarrass the sinner. Rebuke can be made less humiliating by expressing it in subtle terms, when possible. We may wonder why Moshe spared no words in clearly outlining the sin of the meraglim,…

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