Summary Devarim
Almost the entire book of Devarim (Deuteronomy) consists of one long speech given by Moses just before he died. The book can be divided roughly into three sections: reflection on the past; a review of some of the commandments, together with others connected with their arrival in the Land of Israel and prophecies - and warnings - regarding the future. These divisions are not total, as we find commandments and prophecies in all sections.

The first verse seems to pinpoint the location of Moses speech, but on closer inspection, several different place names are mentioned which seem to be many miles apart. Rashi suggests that these names actually refer to a number of key events that had taken place over the forty years in the desert. For example bein paran reminds us of the incident involving the spies who were sent out from the Paran desert, and di zahav reminds us of the Golden Calf.

These place names are a prelude to verse 2, which describes the Journey from Horev - which is another name from Mount Sinai - to Kadesh Barnea. That was 11 days. According to Rashi, miraculously, it had only taken three days!

Then Moses recalls that he had said: "We've arrived; go and possess the Land". He then describes the people's wish for spies to be sent, and the disastrous nature of that mission. Incidentally, this is the main reason why the sedra of Devarim is always on the Shabbat preceding Tisha B'Av. Not only were the Temples destroyed on that date, but it was also the date on which the spies had returned from their ill-fated mission, many years earlier.

The sedra then jumps 38 years and describes the recent wanderings of the Israelites, around the Lands of Edom, Moab and Ammon. It describes the wars with Sichon and Og, and the agreement to give those lands to Reuven, Gad and part of the tribe of Menashe.

The Haftarah.
The Haftarah comes from the first chapter of the book of Isaiah. It is strongly critical of the Jewish People, saying in the name of G-d: "I have raised and exalted (these) children, yet they have rebelled against Me. An ox knows its owner, and a donkey (knows) the feeding trough of its master; but Israel does not know, My people do not consider."

Isaiah goes on to describe the corruption of the rulers, and the futility of the sacrifices, when accompanied by such corruption. We are told that before we pray for G-d to help us, we should cease to do evil, learn to do good and to seek justice for all.

The Haftarah concludes on a positive note, that Zion will be redeemed through justice and will return in righteousness.

Eichah, the connecting word.
The word actually first occurs at the beginning of the Torah, when G-d says to Adam: "ayecha - where are you?" This was after he had eaten the fruit of the Tree of Knowledge. G-d of course knew perfectly well where Adam was, but was asking Adam to reflect - where was he spiritually - and to reflect on how he had arrived there.

In the sedra of Devarim, Moses said "aycha essa levadi..."for how long can I put up with your burdens, squabbling..." This can also be taken to read - see where your squabbling has led to!

Then in the Haftarah, Isaiah says: "aycha hayeta lezona, kirya ne'eman" "how has the city which was faithful, become a harlot" ie. see where you are spiritually, which has led to this situation.

Finally, in the book of Aycha - Lamentations, which we read this Saturday night: "Aycha yashva vadad, ha'ir rabati am." "How does she sit alone, the city which was once full of people"? Once again, the message is one of reflection.

Shabbat Shalom