This shall be the reward
Chazal tell us that “this shall be” alludes to simcha, but eikev (sometimes meaning a heel) alludes to humility, that a person regards himself as being lowly. Humility and happiness guarantee that a person will obey Hashem’s mitzvos. We see this result in the continuation of the verse—“when you harken to these ordinances and you observe and perform them.”
You will be the most blessed of all the peoples; there will be no barren male or female among you nor among your animals
Chazal (Bechoros 44b) deduce from this verse that “your tefillah shall not be barren before Hashem.”
Using this deroshoh of Chazal, we can now explain the entire verse. How can a person dare stand before HaKodosh Boruch Hu and ask for his mundane needs when he knows he has sinned and rebelled against Him? The only way for him to do so is to ask from Hashem to bless him with the material abundance of the gentiles. When our conduct is compared to that of the non-Jews, our deeds are indeed quite exemplary.
“You will be the most blessed of all the peoples”—because the peoples of the world transgress His will and aren’t worthy of the abundance of Olam Hazeh, through your tefillos you’ll be able to receive their material abundance and acquire it for yourselves. Through your praying to Hashem in such a way, “there will be no barren male or female among you nor among your animals” that “your tefillah should not be barren before Hashem.” “Nor among your animals”— your tefillah will be accepted even in “animal-like” mundane matters, concerning physical necessities, since nevertheless you are more worthy than the other nations.
The Children of Israel journeyed from Beeroth-B’nai Yaakon to Moserah; there Aharon died and he was buried there
Rashi writes: “This too is part of the reproof, meaning that you did also this. When Aharon died in Hor HaHor at the end of forty days and the clouds of glory departed…you retraced eight journeys until B’nai Yaakon and thence to Moserah…In Moserah you made great mourning over Aharon, whose death had led to all this, so that it seemed to you as if he had died there.”
What is the verse emphasizing in stating, “there Aharon died and he was buried there”?
It is well known that the zechus and kedushah of a tzaddik is eternal. Even after his demise, the tzaddik protects all those who were close to him. The Zohar (III:71b) writes: Although a tzaddik departs from this world, he is not lost from all worlds. The remnants of his life are present in all spheres of existence.” This principle is only in effect for those who believe in it, but for those who don’t believe it, his kedushah completely departs when he leaves Olam Hazeh.
The Torah emphasizes, “The Children of Israel journeyed from Be’eroth-B’nai Yaakon to Moserah; there Aharon died and he was buried there” to tell us that Aharon HaCohen died for those who retraced eight journeys until they reached the wells of B’nai Yaakon since they didn’t believe that his holiness and zechus remains even after his death. The verse emphasizes “there Aharon died and he was buried there’” to teach us that only for them who were there the merit of Aharon terminated. For the rest of bnei Yisroel who believed that the kedushah and zechus of a tzaddik is eternal, Aharon didn’t die there. His zechus and kedushah remain forever.
[Maran Rebbe Yissochor Dov of Belz zy’a]