There were a number of elevations, etc. Otherwise, the verse should only have said Moshe went up to Mount Nevo. Why does it say from the plains of Moav”? Do we not know already that Moshe was in the plains of Moav since the whole of Devarim was taught in the plains of Moav?

He showed him all of Eretz Yisroel in its tranquility, etc. Rashi is answering the question: The verse should only have said the entire land until the rearward sea. Why do I need all these details, the Gilod, etc.? And because of this reason he [also] has to explain [what is hinted in] the Negev and the plain, etc.

So that you may go forth and say to Avraham, etc. Rashi is answering the question: Why the verse says saying? It is so that you may go forth and say, etc. According to this, it seems to me that the phrases in the verse should be rearranged and the phrase I have shown it to you should appear earlier. It is as if Hashem said, “This is the land that I swore, etc., I have shown it to you with your eyes to say, ‘I will give it to your descendants.’

However, it has been decreed before Me. Rashi is answering the question: If so, why did He not take him over so he would be able to see more and tell them? Therefore Rashi says However, etc.

Were it not for this, I would have sustained you, etc. Meaning, were it not for the oath [that Moshe would not enter]. Even though it is written (above 31:2), I am 120 years old today, [and Rashi explains], Today my days and years are completed, so that even were it not for the oath he would die since his days were completed, nevertheless, I would have sustained you [even longer]. (In the name of the Maharitz). It seems to me that when Rashi explains, Today my days and years are completed, etc. he means, when saying his days were completed, that on this day I was born and on this day I will die. But regarding his years [i.e., age], because of his merit, if not for the sin he would have lived long [even more than 120 years] as his father lived long, and he would have merited to enter the land. But because of the sin he did not live [so] long and his years were completed now. You cannot say that this is [considered] shortened years [and cannot be called completed years], since the span of our years is [normally] seventy years, and when one lives longer, it is because of his merit. According to what I wrote in the name of Maharitz this question is also answered [since he explains that Moshe did reach his allotted time span].

While Moshe wrote with teardrops. Some explain, with teardrops and not with ink, in order to differentiate between these eight verses and the entire Torah, so that one person should read them [during the Torah reading] and not two; and without any interruption. And some explain that he shed tears as he was writing.

The Holy One, Blessed is He, in His glory. They expound this since the two are juxtaposed to each other. By the mouth of Hashem [followed by] He buried him.

His moistness. He was not subject to decay, etc. This is the meaning of his freshness did not fade. His countenance was not disfigured is the meaning of his appearance was not dulled, meaning that his appearance did not alter even after he died. Because otherwise Scripture should have written, And Moshe was 120, etc. at his death in the plains of Moav, his appearance was not dulled, etc., as it is written above regarding Aharon (Bamidbar 33:39), Aharon was 123 years old at his death on Hor Hohor. Thus [we infer] that the reason it does not say in the plains of Moav here is in order to juxtapose at his death to his appearance was not dulled, to teach that even in his death his appearance was not dulled, etc. Analyze this. (So it seems to me). Re”m explains: And that which he writes, ‘even after his death,’ is according to the Midrash, because otherwise how does he know? Perhaps it is speaking of when he was alive as [the sages] comment [Sotah 13b) on the verse, I cannot any longer go forth and return, as Rashi explains above in parshas Vayelech (31:2) [that this refers to while he was still alive].

He [Moshe] had an easy familiarity with Him, etc. Rashi is answering the question: How one can possibly speak of Hashem having a face when He has no image or form? Therefore he explains that the meaning is not according to the plain connotation, but rather it means like a person who has easy familiarity with his fellow and speaks to him any time he desires.

He received the Torah, etc. Meaning that, For the entire strong hand refers to Moshe, and it means that he had the strength and power to take the Tablets in his hands even though they were very heavy. But it does not mean as everywhere else that it refers to Hashem, because if so it should have said, And for the entire strong hand that Moshe performed by the mouth of Hashem.

When he took the liberty of shattering the tablets, etc. Rashi is answering the question: It should have said to all of Yisroel! Why does it say in view of all Yisroel?

The Holy One, Blessed Is He consented to his opinion, etc. Rashi is answering the question: If the verse is now coming to relate Moshe’s praises, is this praise to Moshe that he broke the Tablets? Therefore he explains, The Holy One, Blessed Is He consented, etc. You might ask, how does the Midrash know to expound which (אשר) you shattered means More power to you (יישר כחך) for shattering them? Perhaps אשר has the same meaning as it has everywhere else? The Ramban already answered in the first chapter of Bava Basra (14b) that this is expounded by juxtaposition. It is written above (10:2) [And I will write on the Tablets the words that were on the original Tablets] that you smashed, and you will place them [i.e. the smashed Tablets in the case]. We see [from this juxtaposition], that the smashed Tablets were beloved to Hashem, since if their smashing was displeasing to Him, He would not have said to place them in an ark, because “an accuser cannot become an advocate.” Therefore, because of this juxtaposition [over there], they expound אשר [here] as meaning אשרי (increase), [i.e. more power]. So far are his words. See his commentary on tractate Shabbos (87a).