In order to attain a full understanding of our portion, we must first recognize its place in the larger structure of Deuteronomy. Essentially the final book of the Torah is a recording of the speeches Moses made to his people in the months before they were to enter Canaan. The division of the book may be presented as such:

The Portion of Ve'etchanan opens within the first of Moses' speeches in Deuteronomy. This speech spanning five chapters creates the context for all that Israel must still know before entering Canaan.

In truth this first speech may itself be divided into two sections: 1. Awareness of History 2. Awareness of God and His Laws.

At the onset Moses must reinforce the historical context of the conquest that is to come. The people standing before him must understand that they are not the first to have stood ready to enter Canaan. Thus Moses presents to them two parallel accounts beginning identically. The people are first told of the journey and failing of their predecessors and then are reminded of their own journey. The message is clear- if the mistakes of the past go unheeded failing again shall follow. Historical awareness is Moses' challenge. It is not enough to know the past-he must teach his people to learn from it.

Yet history is not enough. Instead Israel need to learn that history in God's eyes does not lie in the hands of the strong. Rather it rests in man's ability to do righteousness. As Prof. Abraham J. Heschel explains “Human power is not the stuff of which history is made. For history is not what is displayed at the moment, but what is concealed in the mind of the Lord.” (Abraham J. Heschel, The Prophets) Man is to take responsibility for history but God is its ultimate judge.

It is a relationship of mutual responsibility with God that shall define Israel's history.

“And now, O Israel, hearken to the statutes and to the ordinances, which I teach you, to do them; that you may live, and go in and possess the land which the Lord, the God of your fathers, gives to you.” (Deuteronomy 4:1)
Indeed these “Statutes and ordinances” are recalled six times in the latter part of Moses' first speech. They are a privilege, “For what great nation is there, that has God so nigh to them, as the Lord our God is whensoever we call upon Him? And what great nation is there, that has statutes and ordinances so righteous as all this law, which I set before you this day?” (Ibid. 7-8) and with it comes the burden of accountability.

As Moses teaches his people that God may indeed be fierce:
“Take heed to yourselves, lest you forget the covenant of the Lord your God, which He made with you, and make you a graven image, even the likeness of any thing which the Lord your God has forbidden you. For the Lord your God is a devouring fire, a jealous God.” (Ibid. 23-24)
Towards the end of Ve'etchanan Moses charges the people: “you shall not try the Lord your God, as you tried Him in Massah.” (5:16) There in Exodus we are told “And the name of the place was called Massah...because they tried the Lord, saying: 'Is the Lord among us, or not?'” (Exodus 17:7) The cry of Israel at Massah was one that came before the covenant, before Sinai, before Israel was given its task. Israel left Egypt only having been promised freedom from slavery and a land.

Thus we may understand the call for affirmation of God's presence as hunger and thirst overcame them. Testing at such a point is vital for the nation's development. This Moses informs his people is no longer true, for “The Lord spoke with you face to face in the mount out of the midst of the fire...saying: I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.” (Deuteronomy 5:4-6) Testing is no longer acceptable because answers have been given. To try God is to undermine the relationship between them.

Yet even to the fallen God may yet be found once more:
“But from thence you will seek the Lord your God; and you shalt find Him, if you search after Him with all your heart and with all your soul...for the Lord your God is a merciful God; He will not fail you, neither destroy you, nor forget the covenant of your fathers which He swore to them.” (Ibid. 29-31)

Israel shall be defined by their ability to live by this covenant. Yet no matter the failing or punishment the covenant still remains intact. Indeed the narrative that separates Moses' first two speeches tells of his designation of the cities of refuge. These cities built for those who have killed unintentionally become the symbol of his lesson to his people. God is a refuge even for those who have failed Him.

As he begins his second speech in chapter 5 Moses proclaims to his people:
“The Lord our God made a covenant with us in Horeb; The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.” (Deuteronomy 5:2-3)

The Covenant is made anew for it is a reflection of the larger relationship between God, Israel and this world. The “command, statutes and ordinances” that fill the second speech find their meaning only in the context of this relationship. Thus the recollection of the ten utterances of Sinai acts as a symbol for this people. Israel is reminded of the eternal covenant that was formed on the heights of Sinai, where her role in this world was forever changed. God and history demand more, “For you are a holy people to the Lord your God: the Lord your God has chosen you to be His own treasure, out of all peoples that are upon the face of the earth.” (Ibid. 7:6)

Great is the task of Moses as he prepares his people for life without him. For this people to survive as nation in history they must first understand the lessons of the past. But to attain a greater destiny as a “people treasured” with “righteous laws” they must learn to see history as does God. Israel must learn to take heed of the words of the prophet, “For not by force shall man prevail.” (I Sam. 2:9) Great is the task yet even in failing man might yet raise himself once more to stand before God.
What then of the leader himself? in all of ancient history there can be found no other attempt by a leader to ensure his people flourish while he is forgotten. While others set up monuments or dynasties to retain their legacy, Moses sends forward only his words.

He placed faith in the knowledge that history is given to the charge of man, but is judged by the standards of God. In the plains of Moab, already aware of his imminent death, Moses gave to his people the gift of a history for which he lived and died. A history of spirit and not of power, a history of hope even for those who have fallen. A history which is still calling from an empty mountain to a people and a world who have not yet listened.