וְרָאִ֣יתָה אֹתָ֔הּ וְנֶאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּאֲשֶׁ֥ר נֶאֱסַ֖ף אַהֲרֹ֥ן אָחִֽיךָ׃
Setelah engkau melihatnya, engkau pun akan dikumpulkan kepada kaum leluhurmu, sama seperti Harun, saudaramu, telah dikumpulkan.
Rashi
and the young fruit of an inferior fig is the position of his glory And the position of the planting of his glory - the young fruit of his blossom shall be inferior figs (נֹבֵל) They are the spoiled figs, as we learned in Berachoth (40b): For noveloth. And our Sages explained: Burned by the heat. young fruit (צִיץ) synonymous with נֵץ, as the Targum renders: (Num. 27:13) וַיָּצֵץ צִיץ, “and it produced young fruit,” as וְאָנֵץ נֵץ.
Rabbeinu Bahya
וראיתה אותה ונאספת אל עמיך גם אתה, “once you have seen it you too will be gathered in to your people.” Why did G’d repeat: “you will see it,” when He had already told Moses in verse 12 that the purpose of ascending mount Avarim was for Moses to see the land? We need to understand the words וראיתה אותה as a reference to the Eretz Yisrael in the celestial regions which Moses would see as soon as he was gathered in to his people (would die). Perhaps the letter ה at the end of וראיתה is to convey that this “seeing” would be thanks to the power of the attribute ה. The land referred to as the celestial ארץ ישראל is symbolised by the last letter ה in the tetragram, a reference to the attribute כבוד ה' which would do the “gathering in” of Moses. This thought is reinforced by the insertion of the letter י in the word עמיך. Moses, after all, belonged to one people, עמך, not to several. Every time the word עמיך appears in connection with Moses the reason is the same. Examples are; Numbers 27,13, Numbers 31,2, Deut. 32,3.