Moses continues his first farewell speech as we follow the narrative of Deuteronomy in the Torah selection of Vaetchanan. Moses shares with the Israelites that G-d prohibited him from entering the Land of Canaan. The great leader is to ascend Mt. Pisgah to have a glimpse of the Promised Land. Joshua will lead the people into the new land. The moral and religious exhortations of Deuteronomy continue in Chapter four. The teachings of Moses neither are to be increased or diminished. Therefore, Judaism sees its development, traditionally, as an interpretation of the teachings of Moses. "You who cleave to the L-rd your G-d are alive every one of you this day." This teaching is chanted immediately prior to the reading of the Torah.

Deuteronomy recalls Israel's experience at Mount Sinai. The emphasis is upon transmitting the sacred teaching to future generations. Moses underscores the prohibition of making a graven image. The style of the riv, the prophetic rebuke, is invoked by Moses to warn Israel of her need to uphold the brit, the sacred covenant with G-d. Heaven and earth are invoked as witnesses to the words of Moses, which is the classic style of the riv. Disobedience to the brit, the sacred covenant, will result in exile from the land. Acceptance of the brit will result in blessing.

The three cities of refuge on the eastern side of the Jordan River are delineated as Moses completes his first farewell address.

The second farewell address of Moses begins with a presentation of the Ten Commandments. Deuteronomy stresses that the brit between G-d and Israel is eternal. "The L-rd made not this covenant with our fathers, but with us, even us, who are all of us here alive this day." In Judaism, the first of the Ten Commandments is "I am the L-rd your G-d who brought you out of the land of Egypt." Jewish thinkers have asserted that this statement commands the acceptance of G-d's sovereignty. The Christian counting of the Ten Commandments combines this teaching with the second commandment of Judaism. Commentators have noted that the Ten Commandments in Exodus use the word "zachor"(remember) with regards to the Sabbath, while Deuteronomy employs the word "shamor" (observe). Traditional scholars understood the discrepancy in the texts as G-d's uttering the different words simultaneously. Obviously, the style of Deuteronomy is to use the stronger language. Deuteronomy clearly mentions all the parties that are required to share in the sacred rest of the Sabbath. Note the inclusion of animals in the rest of the Sabbath, which is the Jewish source of ""tsaar baalei chayyim", compassion for animals.

The sixth through tenth commandments are connected in Deuteronomy with the conjunction "vav". Interpreters have noted that violation of one of the commandments between the individual and his/her neighbor most often leads to another. Deuteronomy also employs a much stronger word for coveting the wife of one's neighbor than Exodus. In Christian understanding, the coveting of a wife is a separate commandment.

Moses continues to share the process of the receiving of the Ten Commandments. He notes that Israel was overwhelmed by this experience, so Moses would receive the teachings directly from G-d himself.

The sixth chapter of Deuteronomy shares with us the essential teaching of Judaism: The Shema. "Hear O Israel the L-rd our G-d, the L-rd is One." In the Torah scroll, the letters ayin of the word "shema" and dalet of "echad" are written in larger calligraphy. The two letters combine to form the word "ed", witness. The Jew is said to be a witness to the faith of Israel through uttering these words. The two letters are also said to be enlarged so as not to confuse the first and last words with negative terms in Hebrew. The text of the Veahavta has inspired commentary throughout the ages. "With all your heart" is said to refer to the two inclinations of human personality -yetzer hatov, the good inclination, and yetzer hara, the evil inclination. "With all your soul" signifies a call to religious martyrdom. "With all your might" implies the dedication of material resources to spiritual life. The origin of the morning and evening recitation of the Shema is derived from the words of the text. The source of the tefillin worn on the forehead and forearm are derived from the specific words of the text. Finally, the mezuzah also has its origins from the Veahavta. "You shall write them upon the doorposts of your house and upon your gates.

The questioning by the child of the purpose of Jewish rituals becomes the source of the "wise child" of the Passover Seder. The parent is to delineate the details of the Exodus in response to the child's curiosity.

Chapter seven of Deuteronomy teaches that Israel must practice endogamy only - marriage within the nation. The prohibition against intermarriage derives from these verses.

Vaethchanan concludes with the special relationship between G-d and Israel. "The L-rd did not set His love upon you, nor choose you, because you were more in number than any people - for you were the fewest of all peoples - but because the L-rd loved you."