Комментарий к Дварим 4:21

התאנף means, HE WAS FILLED WITH WRATH.

AND THE ETERNAL WAS ANGERED WITH ME FOR YOUR SAKES, AND SWORE THAT I SHOULD NOT GO OVER THE JORDAN. He repeated it in this place [despite having already mentioned it above, 1:37] as if to say: “The Eternal commanded me at that time to teach you⁷⁹Verse 14. the commandments that ye might do them in the Land whither ye go over to possess it;⁷⁹Verse 14. now accept instruction from my mouth, for I must die in this land, (I must not go over the Jordan),⁸⁰Verse 22. and I will not be able to teach you in the Land [of Israel] and so do not forget there what I have taught you [here], nor what you have seen at Sinai.”
By way of the Truth, [the mystic teachings of the Cabala], Moses is stating: Take good heed of yourselves lest you corrupt yourselves, for the Eternal was angered with me in His concern over this matter⁸¹Aside from the mystical allusions here implied, Ramban’s words can also be interpreted as follows: In addition to the several categories of graven images against which Moses warned the people, there was yet one more fear. They might deify Moses himself, since he was their leader and lawgiver. It was therefore necessary that he die in the wilderness lest the people consider him immortal and worship him as a deity (T’cheileth Mordechai; see my Hebrew commentary, p. 363). lest ye forget the covenant of the Eternal your G-d⁸²Verse 23. in the devouring fire on the top of the Mount,⁸³Exodus 24:17. and you will make the likeness of any thing,⁸²Verse 23. this being the sense of the expression, which the Eternal thy G-d commanded thee.⁸⁴Verse 23. Thus we were warned against making the likeness of any thing as commanded us from the mouth of the Eternal (T’cheileth Mordechai). This has already been alluded to in the section Chukath Hatorah.⁸⁵Numbers 20:1 — Vol. IV, p. 217: “The Truth etc.” And Rashi wrote: “Which the Eternal thy G-d commanded thee — which He commanded thee not to do.” This is the simple meaning of Scripture. But one learned in the mystic teachings of the Cabala will understand these verses in the light of their true meaning. And the sense of the verse For the Eternal thy G-d is a devouring fire⁸⁶Verse 24. is “as you have seen on the top of the Mount, ”⁸³Exodus 24:17. the intent being that it is the attribute of justice that is jealous of idols [and as the verse concludes, a jealous G-d].⁸⁶Verse 24. From this verse⁸⁶Verse 24. you will understand the expression the Eternal thy G-d that is always mentioned in the Book of Deuteronomy.

וה׳ התאנף בי על דבריכם, "G'd was angry at me on account of you." Moses repeated this once more, not content with what he had said already in 1,37. He also repeated twice: "not to let me cross the Jordan and not to let me come to the good land." He meant that he suffered not only from the decree of having to die in the desert but from another decree i.e. that even his bones would not be buried in ארץ ישראל although he had made sure that both Joseph's remains and the remains of the brothers would be buried in holy soil (compare Jerusalem Talmud Sotah 1,10). The first time he mentioned the word לבלתי he referred to his not entering the Holy Land while alive, whereas the second time he mentioned that word he referred to not even being brought to burial there. Moses repeats the same theme in another form when he says in verse 22: "I am going to die in this land and I will not cross the Jordan." He means that he will neither cross the Jordan alive nor dead. He contrasts this with the Jewish people, his charges, whom he congratulates by saying: "you will cross and inherit the land." The form of address is what is known as לא זו אף זו, i.e. "not only will you cross the Jordan but you will even take possession of that land."

וה' התאנף בי, “And Hashem became angry at me, etc.” Moses repeats what he had said to the people already in Deut. 1,37, to tell them that G’d had told him at that time to teach the Israelites the laws they would have to observe once they were in the Holy Land. He uses this opportunity to tell the people to hear the laws from his mouth now seeing that soon there would not be a chance for him to teach them, as he was not going to die in the land of Israel, but near where he stood, on the east bank of the Jordan. The paradox of the situation is that Moses had taken the people out of Egypt so that they could keep the Torah in the land of Israel, and he, who had been appointed to teach them the Torah, would not live to experience this.

VV. 21 u. 22. וד׳ התאנף בי usw. Ich muss euch verlassen, ihr ziehet allein hinüber in die neue Zukunft, wo ihr euch als das ׳עם נחלת ה zu beweisen haben werdet, darum השמרו לכם usw.

התאנף בי על דבריכם, “He (the Lord) was angry at me on your account; in spite of this I am warning you: “be on your guard!”(verse 23)

על דבריכם means, "on your account”, "because of your doings”.

Devarim Rabbah approaches the meaning of the words על דבריכם by means of a parable. A person had lost some money in a dark place. He said to himself that if he were to ask people to light up the area for him so that he could retrieve his money no one would pay any attention to him. What did he do? He threw a gold coin amongst the people present and started yelling that he had a single gold coin and now he lost it. He begged people to provide some light so that he could retrieve his coin. The people brought a lantern; once he had retrieved his coin he asked them to wait a little longer until he could find the rest of his money. Eventually, he did retrieve all his money. Moses, or G'd if you will, found himself in a similar situation. Once G'd would make the effort to resurrect Moses, He would wait a little longer to resurrect his generation with him at the same time. After all, Moses had taken them out of Egypt (so that they could be considered his "money"), and it would only be fair that he would bring them to their destination, the land of Israel. Thus far the Midrash. This is an illustration of the word על דבריכם, i.e. if it were not for G'd wanting to bring the Israelites of the generation of the Exodus to the Hereafter eventually, there would have been no need for Moses to be buried on the East Bank of the Jordan.

על דברים wie על דבר שרי על דבר־ (Bereschit 12, 17) usw. in eurer Veranlassung, oder vielmehr in Veranlassungen von euch, und dürfte dieser Plural sich wohl daraus erklären, dass das bittere Gefühl, aus welchem die mit so schmerzlichem Verhängnis bestrafte Verirrung Mosches hervorgegangen, nicht lediglich dem letzten Vorgange, bei welchem es zum Ausdrucke kam, seinen Ursprung verdankte, sondern nur die letzte Folge aller der bitteren Erfahrungen war, die Mosche in der langjährigen Führung seines Volkes zu machen hatte. הארץ הטובה (siehe Kap. 3, 25).