ויעל משה, “Moses ascended;” G-d had told him to ascend Mount Nebo already in Numbers ,27,12; at that time the Mountain was called: הר העברים. Nonetheless, Moses had waited with doing this until he had blessed his people.

הר נבו, “Mount Nebo.” This mountain is identical with the one called: הר העברים in Numbers chapter 27. It is also known as Rosh Hapisga (here, as well as in Deut. 3,27 and Numbers 21,20 and 23,14).

The name in this verse appears to relate to the summit of that range of mountains which was situated on the territory of Reuven, as pointed out in Numbers 32,37 where the members of the tribe of Reuven are described as having built Nebo, etc.; when it is written concerning the territory of the tribe of Gad: “for that is where the grave of the lawgiver is situated,” (Deut. 33,21) it appears that this must have been at the boundary between the territories of Reuven and Gad.

את כל הארץ, “the whole land;” Moses saw the entire land of Canaan with his physical eyes, more than what Joshua would step on with his feet during his wars of conquest. (Joshua 18, 210)

את הגלעד, “the region known as Gilead;” Moses at the time when looking at the West Bank of the river Jordan was standing in that region, -

עד דן, “looking as far north as Dan,” the northern boundary of the land of Israel. (Compare what is written in Samuel I 3,20, etc.)

עד הים האחרון, “as far as the western boundary of the land of Israel.”

עיר התמרים, “the city of date palms;” so called as it was exceptionally excellent as mentioned specifically.

ויקבר אותו בגיא, “He was buried in the valley;” we have been given three points as to where Moses grave was situated. A) in the valley; B) in which valley? “in the land of Moav;” C) at what location? opposite Beyt Peor. Even after having been given these three details still no one ever located the precise point where Moses is buried. (Talmud tractate Sotah folio 13) This proves that he was not buried by a human being.

עד היום הזה, “until this day.” The principal reason for this is to make it impossible for anyone to be buried next to him. This was in order to prevent necromancers from using this site for their purposes.

לא כהתה עינו, “his eye had not become dim;” he had exuded light until the end of his days, as he had when he had returned to earth from Mount Sinai on the last occasion.

ויבכו בני ישראל, “The Children of Israel wept, etc.” when Aaron had died the Torah describes “the whole house of Israel” as having mourned his passing. (Numbers 20,29) The reason for the difference was that at that time anyone seeing Moses cry at the death of his brother could not help crying also. When Moses died there was no one left of such a stature that it would cause him to cry also. [Alternately, the women did not weep at Moses’ passing.]

ולא קם נביא עוד בישראל כמשה, “there never again arose in Israel a prophet of the stature of Moses;” the reason the word בישראל, “in Israel,” has been added here is to tell the reader that we do not need to be told that no such prophet arose amongst the gentiles, but that even among the Israelites there never arose a prophet to equal Moses in his stature. We had been given proof of this in Exodus 33,16, when the Torah wrote: נפלינו אני ועמך מכל העם אשר על פני האדמה, “and so that we are distinguished, I and Your people from all the people that are on the earth.”

אשר ידעו ה' פנים אל פנים, “who knew the Lord face to face.” This has been recorded in Numbers 12,8: פה אל פה אדבר בו ומראה לא בחידות ותמונת ה' יביט, “with him I speak mouth to mouth, even manifestly and not in dark speeches and he beholds a visual image of the Lord.”An alternate interpretation: “G-d did know Moses face to face, but Moses did not know G-d face to face, for G-d Himself is on record as saying: כי לא יראני האדם וחי, “for no human being can see Me while he is still alive.” (Exodus 33,20)

ולכל המורא, “and in all the awe inspiring manifestations;”

לעיני כל ישראל, “in the sight of all of Israel.” Therefore they believed in him.