신명기 32:52의 주석

כי מנגד means, BECAUSE FROM THE DISTANCE.

כי מגגד תראה את הארץ, "For you will see the land from a distance, etc." The meaning of the verse is similar to 34,1 "He showed him the entire land." Please study my commentary on that verse.

At a distance. So that you do not explain that מנגד has the same meaning as in (Shemos 19:2) “opposite (נגד) the mountain” which means to the east of the mountain. For if so, what difference is it to Moshe whether he sees the land from the east or from any other direction?

כי מנגד תראה את הארץ ושמה לא תבוא, “for you will see the land from afar, but you will not come there.” G–d answers two requests that Moses had made from him. He asked to cross the Jordan, and he asked to see the Holy Land (Deuteronomy 3,25). The first request would not be granted, but his second request would be granted. G–d did not want to let Moses go out empty-handed.

תראה וגו׳ YOU SHALL SEE [THE LAND] etc. — If you do not see it now, you will not see it at any time during your lifetime,

For if you will not see it now, etc. Rashi explains why the phrase “but you will not come there” is necessary. Certainly if he is only permitted to see it from a distance, he certainly may not come there. Therefore he explains, “For if, etc. i.e. that it refers to what precedes it. “Go up to this Mount Ho’Avorim ... and see, etc.” Why? Because “you will not come there.” And therefore if you do not see it now, when [will you see it]? If you say, I am not concerned about this, therefore he explains “And I know [that it is precious to you].”

ושמה לא תבא, "but you will not enter there." It is difficult to understand why, after having already told Moses that he would not enter the land, the Torah would repeat the words "to the land, etc." Perhaps we can best understand this by a reference to Devarim Rabbah 2 that in the future Moses together with the patriarchs would enter the Holy Land. In the Zohar volume two page 120 it is stated that Moses would appear at the head of this whole generation of Israelites who had perished in the desert when the redemption would take place. This is why when the Torah said: "you will not enter there," G'd was afraid that anyone who heard this would conclude that Moses would never enter the Holy Land. By limiting the denial of Moses' entrance to "the land which I am about to give to the children of Israel," G'd corrected such an impression, and made certain that the people understood that Moses was only denied entry at this time (compare my comments on Deut. 3,25: "please let me cross").

ושמה לא תבוא SINCE YOU SHALL NOT COME THERE — for I know that it is dear unto you, therefore I tell you (v. 49) “Ascend and see it!”.