"Va’ta’anu va’tomru eilay chatanu la’Hashem…” (1:41) Why did Hashem not accept Bnei Yisrael’s teshuvah for the cheit ha’meraglim? HaKsav v’HaKabbalah answers that the key is one word: EILAY. Bnei Yisrael should have expressed their regret directly to Hashem. Instead, they came to Moshe and proclaimed their remorse to him. It's like saying sorry to the Rabbi if he sees you doing wrong. It's not the Rabbi you need to apologize to -- it's his "boss" you need to talk to.
Since I mention the HaKsav v’HaKabbalah, I have to point out his take on the “shiv’im lashon” Torah was written in (see Rashi 1:5 “be’er heitev”). It does not mean, he explains, that the Torah was translated into 70 languages. When you learn gemara and there are two versions of a statement, the gemara calls one the “lishna kamma” and one the “lishna basra.” That means there are two interpretations, two explanations, of what was said – not that the Amora spoke two languages. Here too, the “shivi’im lashon” means seventy different interpretations.
Rashi quotes a Midrash that "Rav lachem sheves ba'har ha'zeh" (1:6) is a bracha -- you gained so much at Har Sinai: you made a Mishkan [I don't know why this comes first], a menorah [I don't know why menorah is singled out], kelim, received the Torah, and appointed the members of Sanhedrin..." The Kli Yakar, however, sees this as the first tochacha given by Moshe. "Rav lachem" means you have tarried too long around the mountain. The mission is to conquer and settle Eretz Yisrael, to live Torah. Remaining fixed in place at the mountain, even at the mountain where mattan Torah occurred, is a rejection of that Divine plan.
No time to write more, but if you are baffled by what the description of Og's bed at the end of the parsha is all about, take a look at the Chizkuni for a mechudash peshat.