Kommentar zu Dewarim 34:7

לא כהתה עינו HIS EYE WAS NOT DIM — even after he had died (Sifrei Devarim 357:34).

בן מאה ועשרים שנה במותו. he was 120 years old at his death. This means that at the precise moment his soul left him Moses had completed 120 years. Another nuance the Torah may have in mind by writing the word "at his death" is that seeing the Torah reported only afterwards that neither Moses' eyesight nor his vigor had diminished that this statement was true up until the moment Moses died.

לא כהתה עינו, “his eyesight had not become weaker.” This is actually a reference to the rays of light which the skin of Moses’ forehead emitted, a gift which he had brought with him from Mount Sinai (Exodus 34,29). The word עין here does not mean “eye,” but means the same as in the description of the properties of the manna which the Torah described as “like the sparkling, i.e. עין of ‘bedolach’” in apperance (a gemstone called “crystal” by Rashi in Numbers 11,7). Another instance where the word עין does not mean “eye,” though it appears so at first glance, is found in Ezekiel 1,22 כעין הקרח הנורא. It can hardly mean “as the terrible eye of the ice,” but must mean: “as the sparkle of the awesome ice.”

His moistness. He was not subject to decay, etc. This is the meaning of his freshness did not fade. His countenance was not disfigured is the meaning of his appearance was not dulled, meaning that his appearance did not alter even after he died. Because otherwise Scripture should have written, And Moshe was 120, etc. at his death in the plains of Moav, his appearance was not dulled, etc., as it is written above regarding Aharon (Bamidbar 33:39), Aharon was 123 years old at his death on Hor Hohor. Thus [we infer] that the reason it does not say in the plains of Moav here is in order to juxtapose at his death to his appearance was not dulled, to teach that even in his death his appearance was not dulled, etc. Analyze this. (So it seems to me). Re”m explains: And that which he writes, ‘even after his death,’ is according to the Midrash, because otherwise how does he know? Perhaps it is speaking of when he was alive as [the sages] comment [Sotah 13b) on the verse, I cannot any longer go forth and return, as Rashi explains above in parshas Vayelech (31:2) [that this refers to while he was still alive].

V. 7. ענבים לחים ,לחה .ומשה וגו׳ (Bamidbar 6, 3) frische Trauben, daher לֵחָ oder לחֵהֶ wie רֵעַ und רֵעֶה: Frische. Die Wurzel scheint האל לחה, welche beide ein Verschwinden der Kräfte bedeuten (siehe Bereschit 47, 13), wozu לחה mit gegensätzlichem ח, wie נוע usw, den Gegensatz ausdrückt: das unverkürzte Dasein, die Frische der Kräfte. לחה mit dem Feminalzeichen ה statt ו, eine Frische, die dem Schwächealter der Person nicht gewöhnlich war (siehe zu Kap. 31, 2).

לא כהתה עינו, “his eye had not become dim;” he had exuded light until the end of his days, as he had when he had returned to earth from Mount Sinai on the last occasion.

ולא נס לחו means, nor did the life-sap that was in him depart (Sifrei Devarim 357:35): decomposition had no power over him (had no effect on his body), and the appearance of his face had not changed.

ולא נס לחה, “and his vital juices had not departed from him.” A reference to the moisture of the body which prevents it from drying out, from dehydrating. Seeing that it is normal for people over a certain age to appear to dry out and to shrivel, the Torah testifies that Moses’ body had not displayed any signs of aging till the day he died. We find the expression לחה, i.e. לח, “moist, wet," with the added letter ה instead of the pronoun ending ו describing “his” moisture. Now see, when Moses was born the Torah inserted the letter ה; upon his passing too, this insertion indicates that the divine presence had not departed from him even after his passing. (See Rabbeinu Bahya, Shemot 2:2)