My 2 cents' worth:
A look at any number of Theotokia and the Akathists to the Mother of God (both the original Akathist, and the multitude of others written for her icons) will show clearly that she is indeed the most exalted and glorious of all creation. The imagery used to describe her is evocative and stunning. Yet, the Orthodox have also NEVER implied or stated that she is herself divine in any way. Yes, she was graced with divinity in that she submitted completely to the Divine will, and conceived and gave birth to the Divine (the Son of God), but she was still human and mortal as we all are.
This is one of the great differences between the Orthodox and RC regard for her: The RC, through their doctrine of "immaculate conception" have transformed the feast of the Dormition of the Mother of God to the "Assumption". Read the Orthodox liturgical text for the Vigil of this feast, and there is no doubt that she died physically, as any mortal would. There are constant references to her physical death and burial. The exaposteilarion of this feast is particularly instructive and moving:
O you Apostles, assembled here from the ends of the earth, bury my body in Gethsemane; and You, my Son, receive my spirit.
The only reference to her "bodily assumption" is the appearance of Apostle Thomas at her grave three days after her death, and, in an echo of the Resurrection of Christ, he found her grave empty of her body. By contrast, because of the adoption of the doctrine of the immaculate conception of Mary, the RC church has had to transform the death of the Mother of God to the bodily assumption into heaven, as one who was immaculately conceived (i.e. without original sin) could not possibly suffer bodily death and possible corruption, as this would contradict this doctrine. This is a prime example of the dangers of "doctrinal development" as espoused by the RC church.
It is also worth looking at the iconography of the Dormition: The Virgin is laid out on a funeral bier, surrounded by apostles, hierarchs, angels, and the faithful. Her body is being censed, those around her are sorrowful and pensive. In the centre is Christ, surrounded by a mandorla representing the blaze of divine uncreated light and glory, within which are numerous seraphim. He is holding a babe in swaddling clothes, which is the soul of His mother. He is her God, but He is also her Son, and, as she is "who is greater in honour and more glorious than the hosts on high", it makes perfect doctrinal sense, therefore, that Christ Himself escorts His mother's soul to heaven, not even entrusting it to angels.