Deutéronome 1:37

Against me also was there displeasure before the Lord on your account, saying, Thou too art not to go in thither;

I have already explained [comment on Exodus 2: 2] that in the word “His anger” [Hebrew: appo] [e.g., Genesis 39: 19], a nun is absorbed in the peh. This is evident in the Aramaic cognate. Thus, the word is from the same root as “though you were angry [Hebrew: anafta] with me” [Isaiah 12: 1] and God was angry [Hebrew: hit annaf] with me also.

ALSO THE ETERNAL WAS ANGRY WITH ME, FOR YOUR SAKES. He is stating: “Behold, the sin you committed then in the affair of the spies withheld from you the good Land, and yet you continued to sin another time [i.e., at the waters of Meribah] until you prevented me as well, from crossing [the Jordan].” For Moses wanted to mention simultaneously that the punishment of all who were prevented from passing into the Land, was caused by their sins. Also in order to mention here the matter of Joshua, that he would cross over because he followed G-d wholeheartedly as did his colleague [Caleb], and, therefore, he will yet deserve to cause the second generation to inherit the Land, because Moses was punished and it was decreed upon him that he was not to cross [the Jordan]. Thus Moses mentioned the whole affair [of the spies] except for the death by plague of the spies themselves., Verse 37. Nor did he mention the slander [of the spies that the Land eateth up the inhabitants thereof], for he would not speak of the shame of individuals. Instead he reproved the multitude all of whom sinned and all of whom were punished.
The meaning of the expression for your sakes [Also the Eternal was angry with me, ‘for your sakes’] is that the children of Israel strove with the Eternal etc., 20:13. [at the waters of Meribah], and all this happened because of your quarrel. Or [the expression for your sakes] may allude to the fact that the anger [of G-d] with Moses and Aaron was because — when they hit the rock twice, Verse 11. in front of the people [instead of speaking to it] and did not do as they were commanded — the people were critical of it., Verse 1 (towards end). This is the purport of His words, because ye sanctified Me not in the midst of the children of Israel, meaning that the punishment came [not because the sin itself was so grievous, but] because it happened in the midst of the children of Israel that the Glory was not sanctified before their eyes. Thus the Rabbis have also said in the Sifre: 340. “Because ye trespassed against Me. — you caused [the people] to trespass. Because ye sanctified Me not — you caused that I not be sanctified. Because ye rebelled against My commandment — you caused [the people] to rebel against My commandment.” The Rabbis [in the Sifre] thus interpreted all these expressions as transitional to Israel, [meaning, Moses and Aaron had really not sinned in the affair of the rock, but since their action was misconstrued by the people causing the people to sin, Moses and Aaron were punished]. I have already explained the subject., Verse 1 (towards end).

גם בי התאנף ה' בגללכם, this was in order that you would have reason to cry throughout the ages, as G’d had decreed in Numbers 14,28. When that verse referred to דבריכם, “your words,” the objectionable words G’d had referred to were: “our children and wives will become loot,” (Numbers 14,5). Moses told the people at this stage the real reason for his impending death, even though the cause occurred already 38 years earlier. At that time G’d had announced His decree אם יראה איש באנשים האלה, adding that by contrastוטפכם אשר אמרתם לבז יהי, “your children concerning whom you had predicted that they would wind up as loot, as prisoners of war, would conquer the land.” The major point Moses is making, [and I am paraphrasing the author who quotes Psalms 106,26-27, Ezekiel 20,23, as well as Psalms 106,32-40, Ed] is that were it not for the fact that he also had not been allowed to enter the Holy Land, they would have been condemned to extinction. The fact that he, the innocent leader, had been included in their punishment was for the sake of the nation’s survival as such, even if traumatic exile experiences lay ahead of them. (compare our author on Deut. 4,1)

בגללכם, “on your account;” I was forbidden to enter the Holy Land on account of your lack of faith in G–d; this happened after the death of Miriam (Numbers 20,1) as a result of which the spring traveling with the people had ceased providing water, and when we, Aaron and I asked you if you believed we could provide you with water from a rock you had pointed at, and the first time I struck the rock only a few drops of water came forth, you thought that no water could come forth from the rock the people had pointed at. I should have explained to you that it is not I or Aaron who could make a rock bring forth water but only He, the Lord, could do that. This is why G–d became angry at me, i.e. the meaning of the word בגללכם, “on your account.”