Deuteronomy 33:1

AND this is the order of the Benedictions wherewith Mosheh the Prophet blessed the children of Israel before he died.

This is the blessing Like the blessing of Yaaqov [Genesis 49: 28].

the man of God to indicate that he gave them the blessing through prophecy.

before he died i.e., close to his death (here meaning: on the day of his death).

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight. Now Scripture calls Moses our teacher the man of G-d, and so also the rest of the prophets, 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’ Elijah, and others, (I Samuel 2:27), and other similar cases. but it does not state “the man of the Eternal;” instead it says Moses the ‘servant’ of the Eternal. Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also the man of G-d, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh). The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression ‘v’zoth habrachah’ (and this is the blessing) means that] “v’zoth is the blessing” [as explained further on], for From the Eternal has ‘zoth’ (this) come. and not “the man of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of v’zoth habrachah. Similarly it is said in the case of Jacob, ‘v’zoth’ (and ‘this’ is) what their father [Jacob] spoke unto them. It was this blessing that David meant when he said, ‘Zoth’ (this) came to pass unto me, because I have kept Thy precepts, alluding to Zion the city of David, for there the Eternal commanded the blessing, even life forever., 133:3. The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah: “‘v’zoth’ (and this is) what their father spoke unto them. A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with ‘v’zoth habrachah’ (and this is the blessing) — from the very place where their father concluded. This then is the meaning of the expression ‘v’zoth’ what their father spoke unto them [their father Jacob told them that the next blessing they receive would be from a man who will begin with v’zoth — v’zoth habrachah]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, ‘V’zoth’ (And this is) the Law etc. ” For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written ‘Zoth’ (this is) My covenant. I have already mentioned this., 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438).

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.

וזאת הברכה אשר ברך משה, after G’d had shown him the whole Land of Israel before he died, in order that he should be able to pronounce a blessing both over the land and over the people who were going to live in it. Both Moses‘ plea to see the land by crossing the river Jordan (Deut. 3,25) אעברה נא ואראה, and G’d’s purpose in granting him this part of his prayer (Numbers 27,12) were intended for this purpose, i.e. for him to bless the people after viewing the Land of Israel would inspire him to do so. Here we have the text of this blessing.

וזאת הברכה אשר ברך משה וגו, “and this is the blessing which Moses bestowed, etc.;” Rabbi Joseph Kara wrote that the reason that Moses added as his title the words: איש האלוקים, “the man of G–d,” was to tell the people that G–d had instructed him to pronounce these blessings.

לפני מותו, “before his death;” our sages explain that at the time when the angel of death came in order to take away his soul, Moses took him prisoner (temporarily) and proceeded to bless the tribes each one in order before releasing him. (Compare Devarim Rabbah, 11,5) [In my version of the Midrash, Moses simply sent the angel back to where he came from. Ed.]