וזאת הברכה, the Torah picks up the narrative interrupted in 31,30-32,1 by Moses’ parting poem/song.

The portion begins with the words וזאת הברכה, “this is the blessing,” to indicate that Moses had finished with the admonitions to which he had devoted so much space. Before ascending the mountain where he was to die, he wanted to deliver his blessings to each of the tribes, not unlike Yaakov who had done so shortly before his death. Whereas the chapter before this is known as the שירה, song/poem, this chapter is known as the ברכה, blessing.

ה' מסיני בא, and there He manifested Himself to the Children of Israel and gave them His Torah.

וזרח, its light shone

from Se-ir and Paran. How was that possible? שאתה מרבבות קודש, from all the four sides (exposures) of Mount Sinai the light accompanied the angels on the way from Se-ir and Paran until it arrived at Sinai. From the right side of Mount Sinai G’d gave the Torah to the Jewish people out of the fire, for He had been speaking to the people out of the fire. We have been told this explicitly in Deut. 4,33 השמע עם קול אלוקים מדבר מתוך האש כאשר שמעת אתה ויחי?, “for has any nation ever heard the sound of G’d’s voice speak to it out of the fire as you heard it and has survived such an experience? We also find this confirmed in Psalms 68,18 רכב אלוקים רבותים אלפי שנאן ה' בם סיני בקודש, “G’d’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them as in Sinai in holiness.” The same thought is repeated in his own words by Chabakuk 3,3 when he said: אלו-ה מתימן יבוא וקדוש מהר פארן סלה כסה שמים הודו ותהלתו מלאה הארץ, “G’d is coming from Teyman, the Holy One from Mount Paran. His majesty covers the skies, His splendour fills the earth, is a brilliant light.” In the victory song of Devorah (Judges 5,4) we also find a reference to this great happening; she wrote: ה' בצאתך משעיר בצעדך משדה אדום, ”O Lord when You came forth from Se-ir, advanced from the country of Edom; etc.”

הופיע מהר פארן, He shone forth from Mount Paran.

אף חובב עמים, also members of the gentile nations, such as the mixed multitude whom Moses had accepted as converts at the time of the Exodus, and who had done so in order to receive the Torah, G’d became fond of and accepted them so that they too were included in the camp which His shechinah, benevolent presence, rested over the people. We have more direct confirmation of this in Psalms 68,4. “but the righteous shall rejoice, etc.”