ציטירנדיקער פּירוש אויף דברים 4:22

Perhaps we may understand the difference in the people's reaction to the two deaths as stemming from the fact that Aaron's death was unexpected whereas they had been informed well in advance that Moses was about to die. The sudden realisation that Aaron had died had a more profound effect on the people. Moses had told the people for six weeks running, during all his exhortations, that he was approaching his death (compare Deut. 4,22). No wonder that they did not react as profoundly at the time Moses was eulogised as at the time Aaron was eulogised.

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.

I begged grace i.e., I had already begged grace. Scripture has just mentioned [: 21] Moshe’s instructions to Joshua; but Moshe instructed Joshua only in consequence of “I will not cross [with you]” [4: 22]. I did indeed beg God ’s grace to cross over with you, because the greatness of God “is unsearchable” [Psalms 145: 3]; and “They are new every morning; great is Your faithfulness” [Lamentations 3: 23].