Seeing as the mountain was 'Har N'vo' (as recorded in Devarim 32:49 and 34:1), why does the Torah here call it "Har ha'Avarim"?
Ramban: Because it was situated by the crossings of the Yarden, and it is from this point that they would eventually cross into Eretz Cana'an. 1
Ramban: As the Torah indicates in Devarim 34:1 and in Yehoshua, 4:19.
Why did Hashem add "Ka'asher Meis Aharon Achicha"?
Rashi #1: From here we see that Moshe coveted the same death as Aharon. 1
Rashi #2: It is to inform him that, since it was decreed that both of them could not enter Eretz Yisrael because they had sinned by failing to sanctify Hashem's Name 2 and Aharon had died in the desert, Moshe was no better than him, and he must therefore die too.
Why, whenever the Torah mentions Moshe and Aharon's death, does it always mention why they died?
Rashi #1: To teach us that, had they sanctified Hashem's Name (by carrying out Hashem's command to the letter), their time to leave this world would not yet have arrived.
Rash #2: Because Moshe requested it, 1 in case people think that they did not enter Eretz Yisrael due to a lack of Emunah, like the rest of the generation that left Egypt. 2 The Torah therefore fulfilled his request, to let people know that this was their only sin. 3
Yoma, 86b: As opposed to David - Yisrael's second great leader, who requested that his sin not be publicised, as he stated in Tehilim, 32:"Ashreei N'suy Pesha, K'suy Chata'ah".
Rashi: It can be compared to two women who received Malkos in Beis-Din, one for Z'nus , and the other for eating unripe figs of Shemitah (See Sifsei Chachamim). The latter requested of Beis-Din to announce her sin, so that people should not accuse her of the more severe sin of Z'nus.
Refer to 27:14:1:1*
Why was Aharon not granted permission to see Eretz Yisrael before he died?
Oznayim la'Torah #1: Either because it wss too far away or because, as opposed to Moshe, who pleaded with Hashem to enter the land - and whnose Tefilos were partially answered by allowing him at let to see it, Aharon did not Daven to enter it.
Oznayim la'Torah #2: Refer to 20:24:2:1.
Oznayim la'Torah #3: Becuse Aharon participated in the sin of the Golden Calf and was therefore subject to whatever punishment Yisrael was subject to - as Hashem stated there 1 "u've'Yom Pokdi u'Fakadti". Perhaps that is aso why he was punished by the sin of Mei Merivah more heavily than Moshe.
Ki Sisa Shemos, 32:34.
Since Hashem did not want to bring Moshe to the land, why did He show it to him, since showing it to him would cause him pain?
Moshav Zekenim (in Devarim 3:27) and Riva (in Devarim 3:27): Moshe said, 'People will say that I am among [those who needed] the Meraglim, about whom it says "ve'Chol Mena'atzai Lo Yir'uhah" '. (14:23)! Hashem therefore told him that He would show it to him (to nullify this concern).
R. Bechayei (in Devarim 3:27): Moshe called Hashem "Elokei ha'Ruchos le'Chol Basar" (16:22). Through seeing all four directions of the land with an eye of flesh, Moshe would be able to contemplate Hashem's four-letter name, which is the first Merkavah for the four directions of the world.
Seforno (in Devarim 34:4): It was in order that he should bless it. 1
Ner Uziel (p.215): Moshe's Midah is Netzach (eternity) Moshe looked at Eretz Yisrael to arouse a yearning for it, that lasts forever within Klal Yisrael even through thousands of years of exile.
Ramban: Refer to 27:12:2:1. This implies that, to the contrary, if he could not enter Eretz Yisrsel, at least he would have the satisfaction of seeing it. 2
One can safely assume that the joy of seeing what his beloved nation were about to inherit would override the pain at not being able to enter it himself.
QUESTIONS ON RASHI
Rashi writes that this is like two women who were lashed in Beis-Din, one for Z'nus, and one for eating unripe figs of Shemitah. Under what circumcised does one receive lashes for these sins?
Moshav Zekenim (on Pasuk 14): If there are no witnesses and warning for Z'nus, 1 Beis Din lashes her. Shemitah-fruits are meant to be eaten ("le'Ochlah") and not to be wasted. One must wait until they are ripe. Even though a La'av derived from an Asei is an Asei, she rceives Malkos mi'de'Rabanan for transgressing an Asei.
Why does he say that there were no witnesses and warning? If she is married, she is Chayav Misah, and there are no Torah lashes. If she is single, there are Torah lashes for Z'nus with Chayvei Lavim, only through witnesses and warning! If there are no witnesses. Beis Din do not give Malkos based on one's admission! Lehoros Nasan (10:92:2) discusses whether this is even for lashes mi'de'Rabanan. (PF)
