Why is Seifer Devarim called 'Mishneh Torah'?
Ramban: Because Moshe repeated to the generation that was about to enter Eretz Yisrael most of the common Mitzvos, 1 sometimes to clarify a point, sometimes to add an additional warning, due to their importance. 2 And sometimes he even presents new Mitzvos that have not been mentioned before, 3 which were all said to him, either at Sinai or in the Ohel Mo'ed - in the first year before he sent the Meraglim. 4
Ramban: With the exception of Ma'aseh ha'Korbanos and Mitzvos that pertain to the Taharah of Kohanim, which he does not repeat, due to the principle "Kohanim Zerizim heim.'
Ramban: Such as that of Avodah-Zarah, which the Torah repeats again and again.
Ramban: Such as Yibum and Motzi-Shem-Ra, divorce and Eidim Zom'min.
See Ramban, DH 've'Od Yosif'.
What is "Eileh ha'Devarim" referring to?
Rashi and Targum Yonasan: It is referring to the words of rebuke that Moshe spoke to Yisrael. 1
Ramban: It is referring to the Mitzvos, beginning with the Aseres ha'Dibros in Va'eschanan. 2
What is the significance of all these names?
Rashi and Ramban #1 (citing Targum Onkelos): Some of them are not real place-names, but hint at the locations where Yisrael angered Hashem (on which Moshe decided to rebuke them and to remind them of the kindnesses that Hashem performed on their behalf, 1 before proceeding to explain the Torah - Ramban).
Ramban #2 (citing R' Yossi ben Durmaskis in the Sifri): They are all actual place-names.
Rashbam: They are place-names, but they also hint at the places where they angered Hashem. 2
Ramban: And also to strengthen their resolve, by reminding them how Hashem always dealt with them with the Midah of Rachamim, to prevent them from falling into despair (following the punishment for the sin of the Meraglim), and thinking that they will never be able to capture the Land, since the moment they sin - and 'There is no man who does not sin' - the Midas ha'Din will sentence them to destruction. Therefore he reminded them of Hashem's Rachamim to assure them that He is always prepared to pardon them on their sins, as the Pasuk writes in Tehilim, 130:4.
Rashbam: And it is common for the Torah to give a 'Si'man within a Si'man' as an introduction to a name that it intends to refer to shortly - See for example, Lech-L'cha Bereishis, 12:8 and Shoftim, 21:19.
Why did Moshe need to gather all of Yisrael?
Rashi: Because had he only rebuked some of the people at that time, 1 the others would have asked them why they didn't answer back?
Seeing as Yisrael were encamped in Arvos Mo'av, why does the Torah call it "Bamidbar"?
Rashi: The Torah is hinting at when they angered Hashem concerning the Midbar 1 when they exclaimed "Mi Yitein Museinu ba'Midbar!" 2
Ramban (citing Targum Onkelos); It refers to the occasions that Yisrael angered Hashem in the desert.
Rashbam: "Bamidbar" clarifies that, with reference to "Eiver ha'Yarden" which referring to the other side of the Yarden (outside of Eretz Canaa'an - incorporating both east and south of Eretz Cana'an), they were encamped in the section of 'Midbar' - in which Yisrael lived for forty years.
Targum Yonasan: From "Bamidbar" until "Mol Suf" is an introduction to the rebuke
What is "ba'Aravah" referring to?
Rashi: It hints at the sin of Ba'al Pe'or, which took place in Arvos Mo'av.
Rashbam: It refers to the section of the desert called 'Arvos Mo'av'.
Targum Yonasan: Refer o 1:1:6:4.
What is "Mol Suf" referring to?
Rashi: It refers to when they sinned at the Yam-Suf, where, before crossing, they complained "ha'Mibli Ein Kevarim be'Mitzrayim," 1 and after having crossed, they rebelled 2 (and said that just as they emerged, so too, did the Egyptians emerge at another spot). 3
Targum Yonasan: Refer to 1:1:6:4.
Rashbam: Refer to 1:1:6:3. The Yam-Suf
What is "Bein Paran" referring to?
Rashi and Targum Yonasan: It refers to the episode of the Meraglim, 1 which took place in Midbar Paran.
Targum Onkelos: It hints at their complaints about the Manna.
Moshav Zekenim: It is synonymous with Har Sinai. 2
There are no such places as "Tofel" and "Lavan". So what is "u'Vein Tofel ve'Lavan" referring to?
Rashi and Targum Yonasan: "Tofel ve'Lavan" are hinting at their complaints ('she'Taflu') about the Manna, which was white ('Lavan'), when they grumbled "ve'Nafsheinu Katzah ba'Lechem ha'Kelokel!" 1
Oznayim la'Torah: Some of the places where they encamped did not have names, or even if they had names, Moshe called them by a name or changed their name, 2 based on the event that occured there or on the sin that Yisrael committed there.
Chukas Bamidbar, 21:5. Da'as Zekenim: When they complained that it is [going to harm them, since it is] absorbed in the limbs, and no waste comes out.
Oznayim la'Torah: Which explains why some of the places listed here are synonymous with places listed in Mas'ei. See Oznayim la'Torah.
What is "Chatzeros" referring to?
Rashi #1: It refers to the Machlokes of Korach. 1
Rashi #2: It refers to the episode of the Meraglim, when Hashem rebuked them for not learning a lesson from what He did to Miriam in Chatzeiros.
Targum Onkelos and Targum Yonasan: It refers to when they complained about the lack of meat. 2
What is "Di Zahav" hinting at?
Rashi and Targum Onkelos: The Torah refers to the 'Golden Calf" as "Di Zahav", due to the fact that they made it because they had so much gold, as the Pasuk indicates in Hoshe'a, 2:10.
Targum Yonasan: It hints at the merits of the righteous Avos, the Mishkan, the Aron and the Holy Keilim, which are all compared to pure gold, and without which they would have been worthy of destruction, due to the sin of the Golden Calf. 1
Hadar Zekenim: Hashem said to Moshe, 'You rebuked Yisrael. Dai (enough); do not continue to rebuke them!'
Moshav Zekenim: It hints at the Ohel Mo'ed 2 , which was covered with gold and abour which the Torah writes "ve'ha'Melachah Haysah Dayam ve'Hoser" (Sh'mos 36:7).
QUESTIONS ON RASHI
Rashi writes that these places merely hint at the occasions where Yisrael angered Hashem. Why does the Torah not state them specifically?
Rashi: Due to the honor of Yisrael.
Rashi writes that Moshe did not explicitly state the occasions when Yisrael angered Hashem, due to the honor of Yisrael. But later, he explicitly says "va'Tamru es Pi Hashem", "va'Teragnu ve'Ohaleichem" and "Maktzifim Heyisem es Hashem" (1:26, 27 & 9:22, respectively)?
Moshav Zekenim (citing R. Yosef): This is not rebuke. The Torah is merely telling us where they were when Moshe explained the Torah to them. 1
Meshivas Nefesh: Only one who teaches oral Torah is eligible to rebuke the Tzibur, Consequently, after "Ho'il Moshe Be'er es ha'Torah" (Pasuk 5), he was able to rebuke the Tzibur directly.
Bartenura: It is inappropriate to begin the Seifer with the disgrace of Yisrael. 2
Alshich: Initially, he began to rebuke them through hints, to see if they would accept his rebukings with love, and when he saw that they did, he proceeded to rebuke them openly.
Mizrachi, Gur Aryeh: Below, he mentions one sin at a time, whereas here, he alludes to many sins simultaneously.
Toras Moshe: All forty years, Moshe rebuked them through hints, since people are then more prone to accept. Before his death, when they were about to enter Eretz Yisrael, he rebuked them openly - taking his cue from Ya'akov. 3
