Why did Moshe not mention any sins of Yisrael prior to Matan Torah except for Masah?
Why does Moshe mention the sins of Tav'eirah, Masah, and Kivros ha'Ta'avah here?
Ramban: Because testing Hashem is a grave sin, as the Torah states in Va'eschanan, 6:17. 1 And he briefly repeats the sin of the Meraglim (in Pasuk 23) again, due to its gravity, in order to conclude "you have rebelled against Hashem."
Seforno: Because, although they saw how, when they angered Hashem, it caused the Luchos to be broken and Moshe had to Daven for forty days to repair the damage, it did not deter them from grumbling at Tav'eirah and at Masah 2 and from sinning at Kivros ha'Ta'avah.
Riva (citing R. Elyakim): Because Yisrael deserved to be exterminated at these places, just like when they worshipped the Eigel ha'Zahav, and for each of them, Moshe needed to Daven for them for forty days ? as the Torah writes in Pasuk 18 "Va'esnapal? Arba'im Yom ve'Arba'im Laylah? al Kol Chataschem". 3
Oznayim la'Torah: Moshe mentioned Tav'eirah, Masah, and Kivros ha'Ta'avah 4 and the Meraglim here - in the middle of the sin of the golden calf - to counter the notion that the sin of the golden calf was not really so bad, seeing as Yisrael only sinned because Moshe was not with them so they were leaderless, and because Aharon made the golden calf and did not rebuke them. Therefore the Torah mentions the four sins, all of which involved thoughts of Avodah Zarah, 5 which Yisrael commited, even though Moshe was there and even though Aharon had no hand in them.
The Ramban does not explain why the Torah inserts "Kivros ha'Ta'avah.
The sin of Masah occurred before the Luchos were broken? Perhaps he holds like the opinion that Masah is the same as Mei Merivah, and it was after Miriam died. Rrefer to Bamidbar 14:22:151:3 & 14:22:151:3**. - PF)
Since he explains that this is why they were inserted here, presumably, the same applies to the sin of the Meraglim in Pasuk 23. I find all this difficult. Masah was after the Manna fell - after Iyar 16 (Sh'mos 16:1), less than three weeks before Matan Torah, which was given amidst love. Was Moshe still Davenning that Hashem should not destroy them?! Also, "Arba'im Yom ve'Arba'im Laylah" implies constantly. Moshe was ascending and descended Har Sinai, relaying Hashem's words to Yisrael and vice-versa, and then ascended to receive the Torah! Tav'eirah and Kivros ha'T'avah were after we left Har Sinai on Iyar 20 (Bamidbar 10:1,2), less than forty days before sending the Meraglim on Sivan 29! It is difficult to say without a solid source that all of these are written out of order, unlike many Midrashim Also after Chet ha'Meraglim, the Pasuks imply that Hashem decreed that same day that they die over the course of forty years in the Midbar! (PF).
Three out of the ten locations where they tested Hashem.
See Oznayim la'Torah, who elaborates.
