Parashat Devarim
01st August 2025 (5785)
Week of 26 July – 02 August 2025
Torah portion : Deut. 1:1 – 3 :22; Haftarah: Isaiah 1:1-27
Theme: “This book is a ‘one of a-kind’ treasure.” (דברים 1:1-5)
Words, the Torah portion “Devarim” serves as a profound introduction to the Book of Deuteronomy, the final book of the Torah. In this powerful section, Prophet Moses reflects on the Israelites’ transformative journey through the desert, sharing the invaluable lessons learned from the appointment of judges, the consequences of the spies’ sin, and the victories over the Emorite kings, Sihon and Og. With the opening phrase, “These are the words that Prophet Moses spoke,” this book captures the essence of wisdom and guidance. The Hebrew titles Seifer D’varim, short for “Seifer” v’eileh ha-d’varim, meaning “The Book of Devarim,” “The Book of” “These are the words,” taken from its opening phrase; and Mishnei Torah, or “Repetition of the Torah,” beautifully underscore its significance and echo the rich heritage carried forward in the English name “Deuteronomy,” derived from Deuteronomy 17:18. (cf. source of English ETZ HAYIM Deuteronomy 17:18 p1089-1093;CSB Deuteronomy 17:18 p244-245; CPB p253-255; NAB p208-209).
One of the most significant days in the Jewish calendar is devoted to commemorating the destruction of both Temples and the various tragedies experienced by the Jewish people. The Book of Deuteronomy stands out among the Torah’s writings because it explicitly conveys its content as the “words of Adonai, the LORD” (cf. Lev. 1:1-2 p585-587, 26:46 p752-753, 27:34 p757; Num. 1:1 p769, 36:13 p967; Exod. 20:1 p441, 22 p464; 21:1 p456; 24:3 p477). Its teachings have had a profound influence on Jewish tradition throughout history.
Central to Jewish worship is the recitation of the Sh’ma (Ibid. Deut. 6:4 p1024-1025) and the public reading of the Torah, a practice rooted in Ibid. Deuteronomy 31:11 p1174-1175. Deuteronomy functions as a vital “commentary” on the Law provided by Prophet Moses, who is recognized as a trustworthy and insightful commentator. Within its text, we find a reflective examination of Israel’s history and its relationship with God. Prophet Moses recounts events at Horeb, their journey through the wilderness, and the challenges the people faced such as their murmurings and rebellions, their hesitations in entering the Promised Land, as well as their moments of triumph. He emphasizes the importance of repentance and the need for divine forgiveness.
It is also important to note that Prophet Moses ultimately faces the end of his journey after Deuteronomy, acknowledging the emotional and spiritual toll his leadership has taken on him (Deut. Rabbah 1:6, 8). Starting his mission by claiming he was not a man of words (Ibid. Exod. 4:10 p334), Prophet Moses nonetheless imparts critical teachings based on Deuteronomy, which highlight our responsibilities: blessing God after meals (Birkat ha-Mazon; Ibid. Deut. 8:10 p1041), performing Kiddush on Shabbat (Ibid. Deut. 5:12 p1019), affixing mezuzot to doorposts, wearing tefillin (Ibid. Deut. 6:8-9 p1026, 11:18 p1053, 20 p1101) and tzitzit (tassels) (Ibid. Deut. 22:12 p1118), and giving to those in need (Ibid. Deut. 15:8 p1078).
Ultimately, the Book of Deuteronomy serves as a cornerstone of the belief that religious life should be guided by a sacred text and its study. As the biblical book most explicitly engaging with beliefs and attitudes, Deuteronomy plays an essential role in shaping Jewish theology and provides a framework for understanding faith in a meaningful and constructive way.
In the theological and ethical introduction to his digest of Jewish law, the Mishneh Torah, Maimonides highlights the Book of Deuteronomy, emphasizing it more than any other text. He begins with the crucial command to believe in God alone, reflecting the core of the Torah as an oral tradition. The term “words” for the people signifies the moment of God’s creative power, as illustrated by the phrase, “God said, ‘Let there be light,’ and there was light” (cf. Genesis 1:3 p3-5).
As Prophet Moses addressed the Israelites in Moab shortly before his passing (Ibid. Deut. 1:6-4 p1024:43 p989; 4:44 p1014; 28:69 p1157; 29:1 p1158; 30:20 p1172; 32 p1185 and 33 p1202), he presented the Ten Commandments as a continuation of this divine process, reiterating the importance of faithfulness to the covenant with God. This commitment is essential for achieving happiness and prosperity in the Promised Land. In the Torah portion that recounts the story of the twelve spies sent to Canaan, we see a powerful lesson: the people chose to heed the fearful reports of ten scouts rather than listen to the hopeful messages from Caleb and Joshua. This moment compelled Prophet Moses to intercede for the people, addressing all of Israel. What motivated Prophet Moses to take this step? A Midrash offers insight, stating, “The change was not due to improved rhetorical skill, but to his enthusiastic commitment to the message” (Deut. Rabbah 1:1). Despite God listening to Prophet Moses’ intercessory words, the consequences of the people’s disbelief were significant.
Prophet Moses’ journey began with his self-identification as “not a man of words” (ish d’varim, Exodus 4:10). However, after 40 years of teaching the Torah, he evolved into an eloquent “man of words” (Ibid. Deuteronomy 1:1 p. 981). Unfortunately, the legacy of the “evil generation” was that they could not enter the Promised Land, leading to a lengthy period of wandering in the desert. This narrative serves as a reminder of the profound impact of faith and the importance of listening to voices of hope amid adversity.
The relationship between the Torah and the Haftarah shines through in Ibid. Deuteronomy 1:43 p.989, where Prophet Moses expresses his heartache over the people’s failure to heed his words: “Although I told you, you would not listen.” He had relayed God’s command not to confront the Amorites, promising that God would be with them. Yet, they chose to ignore this guidance and faced a devastating defeat.
The Haftarah echoes the themes found in the Book of Lamentations, which we reflect on during the Tish-ah b’Av period. Both readings reveal the profound devastation and desolation of Judah and Zion. In Isaiah 1:21 p.1003, the prophet laments, “Alas (eikha), she has become a harlot, the faithful city.” He calls out society for its inequity, infidelity to God, and misplaced trust in ritual sacrifices. While he mourns the coming doom, he also conveys a message of hope for those who seek to change their ways.
This powerful imagery resonates with the opening words of Lamentations: “Alas! (eikha), Lonely sits the city, once great with people! She who was great among the nations has become like a widow” (cf. CSB Lamentations 1:1 p. 1142), reminding us of the strength found in repentance and the possibility of renewal.
For Reflection and Discussion:
- How devoted am I to sharing God’s Word, and how does this commitment empower me to triumph over personal challenges? How can I elevate my understanding of interpretation as a powerful form of revelation?
Bibliography: ETZ HAYIM, Torah and Commentary: The Rabbinical Assembly, The United Synagogue of Conservative Judaism, 1999; The Catholic Study Bible 3rd Edition; The New American Bible, Saint Joseph Edition; The Catholic Prayer Bible;)www.sefaria.org.il;)www.chabad.org) /;
This week’s Parasha Commentary was prepared by
Dunhill Malunar Timkang, Jerusalem-Israel, Bat Kol Alumnus: 2023
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