ציטירנדיקער פּירוש אויף דברים 9:20

“And you, bring near to you Aaron your brother from among the children of Israel.” Here, the Torah adds the language and you to tell you that because of the sin of the Golden Calf, Aaron became distanced [from God], just as the firstborn of Israel were disqualified. Moses brought him close through his prayer, as it is written And with Aaron, God was very angry, to destroy him, and I prayed also for Aaron at that time (Deuteronomy 9:20). The nature of this prayer was that Moses associated himself [with Aaron], saying, “Is he not my brother and my flesh? His destruction would be as if half of my flesh were consumed,” similar to how he prayed for Miriam. Thus, because Moses drew him close, Aaron was chosen due to Moses’ merit, even though he too was among the children of Israel who worshipped the Golden Calf. Nevertheless, Moses drew him near from among the children of Israel who were worshippers [of the calf], and all of this was for your sake. Therefore it says, And you, bring near to you Aaron your brother from among the children of Israel.

And these are the generations of Aaron and Moses, etc. Rashi explains that because Moses taught them Torah, it is as if he begot them and they became his offspring on the day God spoke with him at Mount Sinai. But this is difficult because if that were the case, all of Israel would be his offspring since he taught Torah to everyone. Furthermore, why does the verse repeat and say These are the names of the sons of Aaron without mentioning Moses?
It seems to me that this is because it is written And with Aaron, God was very angry, to destroy him (Deuteronomy 9:20). And “destruction” always refers to the loss of children, etc., as Rashi explains in Parashat Eikev (9:20). Moses’ prayer was effective in part, so those two sons that Moses saved through his prayer are considered as if he had begotten them, and they became his offspring on the day God spoke to Moses at Mount Sinai, saying, Go down, etc. (Exodus 32:7). Afterward, Moses prayed for them on the mountain, and God answered him there on the mountain.
When it says, These are the generations of Aaron and Moses, it mentions Moses because of Eleazar and Ithamar, whom he saved from death. And when it subsequently states, These are the names of the sons of Aaron without mentioning Moses, it is referring to Nadab and Abihu, whom he did not save from death. This explains why the text mentions here the death of Nadab and Abihu and the survival of Eleazar and Ithamar.

תולדות אהרן ומשה, descendants of Aaron and Moses, etc. Curiously, the Torah enumerates only Aaron's descendants. This is to tell us that they were considered as if they had been Moses' descendants seeing he had prayed on their behalf as we know from Deuteronomy 9,20 where G'd is reported as having been angry at Aaron, ready to exterminate him. This would have resulted in his remaining two sons dying. Our sages in Vayikra Rabbah 7,1 say that Moses' prayer helped to keep Eleazar and Ittamar alive.