33:1) “V’zos Habracha Asher Berach Moishe Ish Ho’Elokim-And this is the blessing that Moishe, the man of G-d, blessed.” The parsha begins by calling Moishe “Ish Elokim”. The “vav" indicates the connection to the previous parsha. This tells us that although Moishe was witnessing his dreams crumbling as he stood in the land of Moav denied entry there, still he blessed them with a full heart. Lifnei Moso means before the angel of death, who tried to take him, but whom Moishe was able to restrain beneath his.
(33:3) “Ve'Haim Tuku Leraglecha-For they planted themselves at Your feet.” Rashi say's that Benei Yisroel voluntarily went underneath the mountain. The question is we have learnt that "Kafa Alaihem Har Kigigis" that Hashem held the mountain over them like a barrel? So it would seem that it was not voluntary? The Ohr Hachaim say's that this was after they heard the first two commandments which caused their souls to depart from them. Afterward they still came of their own will to the foot of the mountain. An additional proof is that the next words are "Yiso Medabrosecha" They were uplifted by Hashem's words. Then the following verse writes "Torah Tzivah Lanu Moishe". Why Moishe? It should say "Torah Tzivah Lanu Hashem". The answer is that the word “Torah” Begimatria is 611. Those 611 were given by Moishe. Plus the words “Yiso Medabrosecha”, which represent the two Dibros, equals 613. This shows that this posuk is speaking after the first two commandments.
(33:4) “Torah Tziva Lanu Moshe Morasha Kehilos Yakov-The Torah that Moshe commanded us is an inheritance of the congregation of Yakov.”This means that the land of Israel is an inheritance only if we keep the Torah. If we forsake our responsibility it can be lost. (R.Bechaya)
Hashem sent the Malach Hamoves to take Moishe. But he was unable to overcome him. The Tiferes Tzion says that in future generations the Anshe Keneses were able to negate the Yezter Hora of Avodah Zora because of this. This is the connection between this parsha and Succos. It was on Succos that this occurred. Plus the “zaman” of Succos is a time of overcoming the “yetzer hora”. It is a time of Acharis Hayomim when the chet of Adam will be atoned and man will return to the posture of Adam before the chet.
Rashi that says that the entire forty years that Benei Yisroel was in the Midbar they did not do the mitzvah of Bris Milah except for Shevet Levi. Because the generation that came out of Mitzraim all died it therefore means that the entire male population of the midbar were arailim. The reason is because it was too dangerous in the midbar to perform a Bris because of the heat. The Mizrachi asks how this could be. We see the tribe of Levi was able to do it? He answers that there is a northern wind that cures the child after a bris. This they didn't have in the midbar. Why? Hashem put them in Chairem because of the Chet of the Eigel. However since the shevet of Levi were not involved in the Chet Haeigel, they had the north wind.
It Midrash says that the grave of Moishe is connected by an underground tunnel to the Moros Hamachpela. It was one of the ten things created in the first six days of creation. One of the reasons why the site of Moishe's grave was kept a secret is so that in the future when Benei Yisroel will be exiled they won't be able to go to Moishe's grave to ask him to pray on their behalf. For if they would Hashem might have had to comply.
(33:6) “Yechi Reuvein V’al Yomus- May Reuvein live and not die.”This would seem difficult because Reuvein had died a long time ago? Why should his children be punished for the sins of the father? The Villna Goan explains this to mean that they should survive leading Yisroel into battle. Their families were remaining on the other side of the Jordan river. The end of the verse which says they should be included in the count, is the blessing that although the fathers would be away for 14 years and be unable to perform their marital duties, the numbers of their census should not diminish. (Panim Yofes)
(33:7) “V’Zos L’Yehudah- This is the blessing to Yehudah.” Rashi says that during the entire forty years that Klal Yisroel were traveling in the desert, the bones of Yehuda were rattling in his coffin. What was Yehudah’s sin? When Yehudah told his father that he would guarantee the safe return of his son Binyomin he was making an oath that was beyond his power to fulfill.
(33:8) “The Tumim V’Urim” The order here is reversed? The Shelah writes that with regard to man the revealed comes before the concealed. However with regard to Hashem the underlying causes come before the revealed. The stones of the breast plate reveal light at first, but it is only with Divine inspiration that the meaning of that light becomes revealed. This is why it is alays referred to as the Urim (Light) V’Tumim. Our verse is speaking from Hashem’s perspective where the meaning behind the lights are already known.
(33:13) " Mivoreches Hshem" The name of Hashem used here is not Elokim to indicate increased blessings (Amek Dovar) Yosef's land was the most blessed because he supported the world during the years of famine.
(33:16) “ U’Ritzone Shochny Sneh-By the good will of Him who dwells in the thorn bush.” Why is the word “Sneh” used here by the blessing of Yosef? The word Sneh is similar to the word Sineh-Hatred. It was due to the hatred the brothers had for Yosef that Hashem appeared to Moshe. That was the catalyst to the servitude in Mitzrayim. The word “Shochny” with the letter “Yud” at the end hints to Yosef and the ten years he spent in prison for refusing Potifar’s wife.
(34:5) “Vyomos Shom Moishe Eved Hashem-Moishe the servant of Hashem died there.” Here at the end of the Torah Moshe is called “The Servant of Hashem” because at this point in his life he had so elevated his physical self that he even conquered death. It was now through his free will that he allowed death to take over. That’s why we find in Parshas Hazinu (32:50) the verse says “Umos B’har- Die on the mountain” Moshe was commanded to die. Even in death he was serving Hashem. The mountain was called N’vo which is “Nun Bo” The letter "Nun" which represents the fiftieth level of understanding, Bo - came to Moshe.
The Gemarrah in Baba Basra (15A) questions how it would be possible for Moishe to have written these last eight verses of the Torah? R. Yehuda saying that they were written by Yehoshua. R. Shimeon asks could it be that Moishe put aside an incomplete Torah scroll? The Torah would be invalid if it were missing even one letter? Rather he maintains that Hashem dictated the last eight verses and Moishe wrote them B’demah (with tears). Now we know that a Sefer Torah must be written with special ink. Therefore tears would not be a suitable answer? The Gur Aryeh answers that since crying is the beginning of death he could then have written those words. The Gerah says that the word B’demah can be translated as a mixture. Hakesav VeHakablah writes in thence of the Villna Goan that he last eight verses were written in code. In other words Moishe wrote the last eight verses with every letter intact, but in some other order with the meaning of those letters changed to form different words. What this means is that the Torah scroll that was placed beside the Luchos as a witness for all future scrolls has a different ending! According to the Gerah, who says that every verse in the Torah corresponds to a year in history, these last verses represents the final years of this world as we know it. It says just prior to this that Hashem showed Moishe all future events until the end of time. So when the posuk says (31:26) “Lokach es Hasefer Hatorah hazeh Vsamtem Ito Mtzad Aron..V’hoyo Shom L’aid-Take this sefer Torah and place it beside the Ark and it will be as a witness.” What does it mean to be as a witness? In the future when the events of history will finally unfold they will be able to reveal this Sefer Torah and it will contain documentation of these future events. Moishe was able to write down this ending and place it before the eyes of all of Israel. This could be an explanation of the last three words in the Torah. (34:12) “L’eynei kol Yisroel-before the eyes of all of Israel.” The unfolding of the final days of this world is actually right in front of us, if only we knew how to read it.
(34:6) “Vayikbor Oso B’gai B’eretz Moav - He buried him the gorge in the land of Moav opposite Ball Peor.” Moshe wanted to be buried opposite the idol Baal Peor for in the future when many righteous people would be killed for Kiddush Hashem and buried in unholy places, Moshe will tell them not to be distressed for he will bring them with him to the promised land.
There is one opinion that Moshe had to remain with the generation of the Midbar and that since they all buried themselves during the forty years of wandering, Moshe buried himself as well.
(34:7) “U’Moshe ben Ma’ah V’Esrim Shana B’Moso Lo Kohaso Ayno V’lo Nos Leicho- Moshe was 120 years old when he died, his eye had not dimmed and his vigor had not diminished.” Rashi says that his vision did not dim even after death. The Zohar explains that Moshe lived the life of the world to come even in this world. His appearance therefore did not need to change as it was already there. He maintained the radiance of his face, that he received on Har Sinai, even after death.
"Vayehe Kechalos Moishe es Kol Hatorah Hazeh ad Tumom-And it was when Moishe finished writing down this Torah until completion." The word Tumom equals 480 the same as the word Succos. Succos is the Yom Tov of Achris Hayomim. It would therefore come out that Moishe wrote down all of the future events Ad Tumom until Achris Hayomim.
(34:12) “L’eynei kol Yisroel-before the eyes of all of Israel.” The last Rashi explains that these words refer to the shattering of the Luchos. This ties the end of the Torah to the beginning. The first Rashi in the Torah explains how the word Bereishis means B’shvil Yisroel Shenikra Reishis- the world is created only for the sake of Yisroel who are called Reishis. Here too Rashi is saying that by Moishe shattering the Luchos he is saying that the Torah is only meant for Klal Yisroel. That if they are not to receive it no one will. Moshe the law giver was ready to sacrifice his life’s work for the sake of Klal Yisroel.