parshaמפרשי הפרשה

רמב"ן — ישא מדברתיך / תורה צוה לנו משה / ויהי בישורון מלך

The opening verses of V'Zot HaBracha (33:3-5) seem syntactically disjointed: "ישא מדברתיך" (he carries your words), then "תורה צוה לנו משה" (Torah commanded to us), then "ויהי בישורון מלך" (and there was a king in Yeshurun). How do they connect?

ישראל יאמרו תמיד התורה אשר צוה לנו משה תהיה ירושה לכל קהלת יעקב לעדי עד לא נחליף ולא נמיר אותה לעולם, ויאמרו שהיה השם למלך על ישראל בהתאסף ראשינו זקנינו ושופטינו וכל שבטי ישראל, שכולנו יחד קבלנו מלכותו עלינו לדור ודור... והנה הזכיר התורה בכלל, ומלכות שמים בפרט.

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רמב"ן

רמב"ן על דברים ל״ג:י״א

Ramban on Deuteronomy 33:11

V'Zot HaBerachah

Q — The opening verses of V'Zot HaBracha (33:3-5) seem syntactically disjointed: "ישא מדברתיך" (he carries your words), then "תורה צוה לנו משה" (Torah commanded to us), then "ויהי בישורון מלך" (and there was a king in Yeshurun). How do they connect?

A — Ramban: it's a klal-prat structure spanning three pesukim. Verse 3's "ישא מדברתיך" is the klal — Israel always carries Hashem's words on their lips. WHAT words? The two prats follow: (1) verse 4 — "תורה צוה לנו משה" = the eternal commitment to Torah for all generations of קהלת יעקב, "לא נחליף ולא נמיר אותה לעולם." (2) verse 5 — "ויהי בישורון מלך" = acceptance of עול מלכות שמים, where the "מלך" is Hashem Himself (mentioned in v.2). These are the two things Israel constantly affirms — Torah ("בכלל") and malchut shamayim ("בפרט," which is the perat dibbur of אנכי). And THIS is the pesicha to the brachot: Israel deserves bracha because they accepted both Torah from Moshe and malchut shamayim directly from the Gevurah — "אם כן הנם ראויים לברכה."

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