In our reading from the Brith Chadashah, Yeshua brings His public ministry to a close. He declares that to believe in Him is to believe in the One who sent Him, and to see Him is to see the Father. He has come as light into the world, that those who trust in Him may not remain in darkness. His words themselves will be a judge in the last day, for they are the Father’s commandment, which is life eternal. The section ends by turning to the intimacy of the Last Supper—knowing that His hour had come, Yeshua prepared to depart through the Passion, loving His disciples unto the end.
Commentary on Parashat Vayeilech
This Shabbat reading is one of the shortest portions in the Aurayta, yet it carries profound weight as it depicts Mosheh’s final words and instructions to Israel before his passing.
Mosheh states that his time of leadership is at an end, for he is one hundred and twenty years old and shall not cross the Jordan. He reassures Israel that Mar-Yah Himself will go before them into the land and that Yehoshua (Joshua) shall lead them in his place. Strength and courage are urged upon both the people and Yehoshua, for the conquest will be sustained by divine presence.
Matthew 13:1–23 — The Parable of the Sower
In the Gospel according to Matthew, chapter 13 opens a new section in Yeshua’s teaching, often called the “parables discourse.” On the same day that he had been challenged by the religious authorities, he turns from the synagogue to the seashore, and then into a boat, teaching the crowd gathered on the shore. His first parable is the Parable of the Sower. This parable is of foundational importance, because Yeshua himself identifies it as the key to understanding all other parables (Mark 4:13). It sets out the mystery of the Kingdom of Heaven – the Word is sown broadly, but its reception depends upon the condition of the heart.
Commentary on Isaiah 60:1–22
Our reading from this week’s haftarah belongs to the final movement of Isaiah, a vision of Zion restored, exalted, and radiant with the glory of Mar-Yah. It is the sixth of the seven Haftarot of Consolation read after Tish‘a be-Av, which provides hope and comfort for Israel after the sorrow of exile. The prophet’s words … Read more
Commentary on Parashat Ki Tavo
The name Ki Tavo—“When you have come in”—sets the tone of arrival, of transition from the wilderness sojourn to the settled life of covenant responsibility in Eretz Yisrael. This portion highlights two great themes: 1) the sanctification of the first-fruits and the tithe, and 2) the solemn proclamation of blessings and curses upon Mount Gerizim and Mount Ebal. At its heart, it emphasises covenant loyalty, thanksgiving, and the weight of Israel’s calling as a nation set apart for Mar-Yah.
The Offering of First-fruits (26:1–11)
The parashah opens with the command that upon entering the land, Israel is to bring the first-fruits of the produce to the sanctuary. This act of offering is a liturgical confession of Israel’s history and identity. The worshipper recites the creed:
“A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous” (26:5).
The Olivet Discourse – Matthew 24:29–42
Our New Covenant reading for this week belongs to what is often called the Olivet Discourse, Yeshua’s prophetic teaching concerning the end of the age, the coming of the Son of Man, and the necessity of vigilance. The words here are weighty, weaving together the language of the Prophets, the imagery of apocalyptic vision, and the urgency of covenantal obedience.
Cosmic Signs and the Coming of the Son of Man (verses 29-31)
“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”
Haftarah Commentary Isaiah 54:1-10
The Haftarah for Parashat Ki Teitzei is drawn from Isaiah 54:1–10, a passage that contains a lot of imagery concerning restoration, covenantal fidelity, and the unshakeable mercy of Mar-Yah toward His people. The reading follows the great Servant Song of Isaiah 53, where the Suffering Servant bears the sins of many. Thus Isaiah 54 is a natural continuation, presenting the results of that redemptive act – joy, expansion, and everlasting love.
The Barren One Shall Sing (verses 1-3)
“Rejoice, you who are barren…break forth and cry, you that do not travail: for the children of the desolate are more than the children of her that has a husband: for Mar-Yah has said, Enlarge the place of your tent, and of your curtains, fix them: spare not, lengthen your cords, and strengthen your pins; spread forth yet on the right and left: and your seed shall inherit the Gentiles, and they shall make the desolate cities to be inhabited.”
Commentary on Parashat Ki Teitzei
Deuteronomy 21:10-25:19
Shalom!
This Shabbat’s reading is from Parashat Ki Teitzei (Deuteronomy 21:10–25:19), one of the richest portions of Aurayta, filled with a great multitude of laws that touch upon war, family, morality, commerce, justice, and compassion. It is a portion that demonstrates the extraordinary breadth of Aurayta’s concern, for it descends into the practical minutiae of daily life while simultaneously ascending into lofty moral principle. Indeed, this section is known for containing more commandments than almost any other portion of Aurayta, numbering according to rabbinic reckoning some seventy-four mitzvot.
The Witness of John – John 1:19–27
The priests and Levites from Jerusalem question John: “Who are you?” He confesses plainly, “I am not Mshikha” (v. 20). He identifies himself as “the voice of one crying in the wilderness, Make straight the way of Mar-Yah, as said the prophet Isaiah” (v. 23).
This passages echoes Deuteronomy 18:15–19, where Mar-Yah promised a Prophet like Mosheh. The leaders of Jerusalem sought to discern whether John was that Prophet. John denies this for himself, pointing instead to the One “standing among you, whom you know not” (v. 26).
The significance is twofold. 1) True Authority is recognised by humility. John does not usurp the title of Mshikha, but bears witness to Him. This humility reflects the principle of Shoftim—that rulers and prophets must serve Aurayta, not exalt themselves. 2) Yeshua as the Prophet like unto Mosheh. John’s role is preparatory, a herald, whereas Yeshua is the fulfilment of Deuteronomy’s prophecy. He embodies the righteous Judge, King, and Prophet anticipated in Aurayta.
Haftarah Commentary Isaiah 51:12–52:12
The Haftarah associated with Parashat Shoftim comes from Isaiah, a prophet whose voice calls out both judgment and consolation. The section chosen (51:12–52:12) is marked by reassurance, hope, and the proclamation of redemption. It connects intimately with the Aurayta portion’s theme of justice and righteous authority, for here Mar-Yah Himself declares that He is Judge, Comforter, and Redeemer of Israel.
Shoftim demanded righteous governance, the removal of corrupted worship, and the establishment of a society reflecting divine holiness. Isaiah’s prophecy lifts this vision to an even higher level, where the final justice of Mar-Yah redeems Zion, delivers His people, and inaugurates His reign. The reading prefigures the Messianic redemption accomplished at the Cross and still awaited in fullness at His coming.