In Parashat Vayeilech, Moses told the Israelites to be strong and courageous, as G-d and Joshua would soon lead them into the Promised Land. Moses commanded the Israelites to read the law to all the people every seven years. G-d told Moses that his death was approaching, that the people would break the covenant, and that G-d would thus hide G-d’s face from them, so Moses should therefore write a song to serve as a witness for G-d against them.
The Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuva or “Shabbat of Return (Repentance).” The name is a reference to the opening words of the week’s haftorah, “Shuva Israel — Return O Israel.” This haftorah is read in honor of the Ten Days of Repentance, the days between Rosh Hashanah and Yom Kippur.
In Luke, Messiah sends his disciples out to proclaim and do the work of the Kingdom. While in Romans the blessings of keeping Torah are affirmed and believers are exhorted to keep it, for it is withing their grasp.
The ninth portion of the book of Devarim/Deuteronomy is Vayeilech, which means “He Went.” This is the 52nd Torah Portion.
Torah: Devarim 31:1-30
Haftorah: Hosea 14:2-10; Micah 7:18-20
Apostolic: Luke 9:1-6; Romans 10:5-10
You can read or listen to the Haftarah and Apostolic portions below:
Return, Isra’el, to HaShem your G-d,
for your guilt has made you stumble.
Take words with you, and return to HaShem;
say to him, “Forgive all guilt,
and accept what is good;
we will pay instead of bulls
[the offerings of] our lips.
Ashur will not save us,
we will not ride on horses,
and we will no longer call
what we made with our hands our gods.
For it is only in you
that the fatherless can find mercy.”
“I will heal their disloyalty,
I will love them freely;
for my anger has turned from him.
I will be like dew to Isra’el;
he will blossom like a lily
and strike roots like the L’vanon.
His branches will spread out,
his beauty be like an olive tree
and his fragrance like the L’vanon.
Again they will live in his shade and raise grain;
they will blossom like a vine,
and its aroma will be
like the wine of the L’vanon.
Efrayim [will say], ‘What have I
to do any more with idols?’
And I, I answer and affirm him;
I am like a fresh, green cypress tree;
your fruitfulness comes from me.”
Let the wise understand these things,
and let the discerning know them.
For the ways of HaShem are straight,
And the righteous walk in them,
but in them sinners stumble.
Who is a G-d like you,
pardoning the sin and overlooking the crimes
of the remnant of his heritage?
He does not retain his anger forever,
because he delights in grace.
He will again have compassion on us,
he will subdue our iniquities.
You will throw all their sins
into the depths of the sea.
You will show truth to Ya‘akov
and grace to Avraham,
as you have sworn to our ancestors
since days of long ago.
Calling together the Twelve, Yeshua gave them power and authority to expel all the demons and to cure diseases; and he sent them out to proclaim the Kingdom of G-d and to heal. He said to them, “Take nothing for your trip — neither a walking stick nor a pack, neither bread nor money; and don’t have two shirts. Whatever house you enter, stay there and go out from there. Wherever they don’t welcome you, shake the dust from your feet when you leave that town as a warning to them.” They set out and went through village after village, healing and announcing the Good News everywhere.
For Moshe writes about the righteousness grounded in the Torah that the person who does these things will attain life through them. Moreover, the righteousness grounded in trusting says: “Do not say in your heart, ‘Who will ascend to heaven?’” — that is, to bring the Messiah down — or, “‘Who will descend into Sh’ol?’” — that is, to bring the Messiah up from the dead. What, then, does it say? “The word is near you, in your mouth and in your heart.” — that is, the word about trust which we proclaim, namely, that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that G-d raised him from the dead, you will be delivered. For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance.