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וְזֹאת הַבְּרָכָה
V'Zot HaBerachah
Deuteronomy 33:1–34:12 — Moses blesses the tribes, and dies
Mega Bible
parasha sheet
theothermatthewmiller.com

The parasha by the numbers

41
verses
515
words
266
distinct roots
13
hapax legomena

Most frequent roots

ה' the Name (Hashem)
15
אָמַר he said
14
אֶרֶץ land, earth
12
מֹשֶׁה Moses
11
כֹּל all, every
11
יִשְׂרָאֵל Israel
10
אֲשֶׁר who, which
9
בֵּן son
8
עַל upon, concerning
8
לֹא not
8
Averaging 12.6 words a verse. The longest verse is 34:1 at 22 words — Moses climbing Mount Nebo to view the land he will not enter; the shortest, 33:25, has only 5 — his eye undimmed, his vigor unabated, at 120.

What the parasha calls God

ה' the Name (Hashem)
15
אֱלֹהִים God
2
אֵל God (short form)
1
Unlike Ha'azinu's six divine names, V'Zot HaBerachah mostly just says ה' — plainly, fifteen times, as Moses blesses each tribe "who loves the peoples," and one last time as He buries Moses "by the mouth of the Name" (34:5).

Thirteen words that occur nowhere else in the Bible

33:2 אשדת ‹אֶשְׁדָּת› H799
"a fire-law" (ketiv, unpointed); qere splits it into two ordinary words, אֵשׁ דָּת, "a fiery law"
33:3 חֹבֵב ‹חָבַב› H2245
he cherishes, holds dear
33:3 תֻּכּוּ ‹תָּכָה› H8497
they are gathered, encamp
33:3 מִדַּבְּרֹתֶיךָ ‹דַּבָּרָה› H1703
of your words / at your feet
33:10 קְטוֹרָה H6988
incense
33:12 חֹפֵף ‹חׇפַף› H2653
he covers, shelters
33:14 גֶּרֶשׁ H1645
yield, produce
33:19 שֶׁפַע H8228
abundance, hidden stores
33:19 וּשְׂפוּנֵי ‹שָׂפַן› H8226
and the hidden treasures of
33:22 יְזַנֵּק ‹זָנַק› H2187
he leaps forth
33:25 מִנְעָלֶיךָ ‹מִנְעָל› H4515
your bolt, bar (trad. rendered "shoe")
33:25 דָּבְאֶךָ ‹דֹּבֶא› H1679
your rest, quiet (trad. rendered "strength")
34:7 לֵחֹה ‹לֵחַ› H3893
freshness, vigor
Hapax legomena, counted against the whole Tanakh: thirteen of this parasha's 266 roots are used exactly once in all of Scripture, and 184 more appear only once here. Half of them cluster in Moses' blessing of Levi and Naphtali (33:3, 33:19, 33:25) — the poem gets hardest to translate exactly where it is most affectionate.
Counts computed from the OSHB/WLC morphology across the full Tanakh 1 / 2

Biblical → Modern Hebrew

33:4 תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה / מוֹרָשָׁה
מוֹרָשָׁה “a holding, an inheritance” becomes the everyday word for cultural and national heritage

תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב — "Moses charged us with the Torah, a possession for the congregation of Jacob." Biblical מורשה/מורשה is simply a holding — a plot of land one owns or inherits (Ezekiel 11:15, on who owns Israel's territory) — or, here, the Torah itself as Israel's inheritance. Modern Hebrew narrows the word to abstract cultural inheritance: מורשת ("heritage") names historic sites (אתרי מורשת), the legacy a society hands down (מורשת קרב, "battle heritage," in the IDF), and gives its name to government bodies such as the Ministry for Jerusalem and Heritage. The plain sense "an inherited holding" survives mainly in this verse and in legal/historical Hebrew; for most speakers מורשה/מורשת now means legacy, not real estate.

אשריך ישראל מי כמוך.
National Library of Israel collection
FL5334146
אשריכם ישראל.
Menachem Friedman archive, National Library of Israel
FL263351034
33:29 אַשְׁרֶיךָ יִשְׂרָאֵל
the Torah's closing exclamation of praise becomes a stock congratulatory phrase, quoted verbatim on Hebrew street posters

אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּה' — the next-to-last verse of the Torah, Moses' final exclamation over the nation he is about to leave. אַשְׁרֶיךָ ("happy/fortunate are you") is a common biblical formula (Psalms 1:1, 32:1), but אשריך ישראל specifically became a fixed congratulatory tag: quoted, often in the plural אשריכם ישראל, as the headline of celebratory pashkevilim (Hebrew street posters) and flyers announcing a simcha or communal achievement — two items in the National Library of Israel's ephemera collection reuse the exact biblical wording as their title. In ordinary speech אשריך/אשרייך still means simply "lucky/fortunate you," now usually addressed to an individual rather than to the nation.

Attested · National Library of Israel
אשריך ישראל מי כמוך.
A Hebrew street poster (pashkevil) headlined with the verse almost verbatim, through its own next words "מי כמוך."
Attested · National Library of Israel
אשריכם ישראל.
Ephemera (Menachem Friedman archive) using the plural אשריכם for the verse's אשריך — a stock congratulatory address.
תעודת סמיכה.
National Library of Israel collection, 1998
FL3076834
34:9 סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו / סְמִיכָה
Moses' hand-laying on Joshua becomes סְמִיכָה, the institution of rabbinic ordination

וִיהוֹשֻׁעַ בִּן־נוּן מָלֵא רוּחַ חָכְמָה כִּי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו — Moses transfers his authority to Joshua by the physical act of סמיכה, laying his hands on him (cf. Numbers 27:18, 23). Rabbinic tradition reads this literal gesture as the origin of סמיכה, the unbroken chain of ordination by which a teacher confers rabbinic authority on a student; the word survives in modern Hebrew as the standard term for rabbinic (and by extension academic) ordination, with a תעודת סמיכה ("ordination certificate/diploma") as its concrete artifact — exactly the kind of document the NLI's street-poster collection preserves. The same root ס-מ-כ also gives modern Hebrew לסמוך על ("to rely/depend on") and סמכות ("authority"), both descendants of the same image of one thing physically resting its weight on another.

Attested · National Library of Israel · 1998
תעודת סמיכה.
A Hebrew street poster (pashkevil) titled "Ordination Certificate" — the modern noun made into a concrete public-notice document.

The tribes Moses blessed

רְאוּבֵן
33:6
7 words
יְהוּדָה
33:7
16 words
לֵוִי
33:8–11
55 words
בִּנְיָמִן
33:12
14 words
יוֹסֵף
33:13–17
54 words
זְבוּלֻן וְיִשָּׂשכָר
33:18–19
21 words
גָּד
33:20–21
28 words
דָּן
33:22
8 words
נַפְתָּלִי
33:23
11 words
אָשֵׁר
33:24–25
16 words
Ten blessings for eleven tribes (Joseph standing for both Ephraim and Manasseh) — and one tribe, Simeon, gets no blessing at all. Ibn Ezra (on 33:6) notes the gap and explains it by Simeon's own history: their territory was absorbed inside Judah's allotment (Joshua 19:1, 9), so their share is folded into Judah's blessing rather than named on its own — the one tribe Jacob himself had also rebuked (Genesis 49:5–7) goes unmentioned twice.

My notes

Nothing recorded yet — the notes field is empty for every verse of Deuteronomy 33–34.
Modern-usage notes traced through Ma'agarim · poster scans from the National Library of Israel (מאוסף הספרייה הלאומית), used under the Library's fair-use terms 2 / 2

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