This Shabbat morning, we begin the book of Debarim (Deuteronomy), and conclude with a special Haftarah from Yeshayahu (Isaiah), known as Chazon—“vision”—after its opening word. This is why the Shabbat before the 9th of Av is called Shabbat Chazon.

The Haftarah (Isaiah 1:1–27) is a powerful rebuke against Jerusalem’s moral decay, listing sins that led God to reject their prayers and ultimately caused the destruction of the First Bet haMiqdash in 586 BCE. Among them, religious hypocrisy stands out. The prophet declares in God’s name: “When you spread out your hands in prayer, I will hide My eyes from you… your hands are full of blood.” (Isaiah 1:15)

Isaiah criticizes those who commit violence and injustice, yet come to the Temple as if their prayers or sacrifices could cover their guilt. Unlike pagan religions where bribes appeased corrupt gods, in Judaism, there is no separation between worship and ethical conduct. A Jew must act justly both inside and outside the Temple. Piety without morality is not righteousness—it is hypocrisy. And God detests it.

God does not accept offerings from those who do evil without remorse. Such worship is not only meaningless, it is offensive. The Torah denounces religious hypocrisy, in contrast to ancient nations that tolerated it. Yet Isaiah brings hope: repentance is always possible. If one sincerely changes their ways and lives honestly, God will welcome them back.

Isaiah 1:16–17 calls: “Wash yourselves clean. Cease to do evil. Learn to do good. Seek justice. Support the oppressed. Uphold the rights of the orphan. Defend the cause of the widow.” This message, read before Tish’a BeAv, awakens the soul and prepares us to merit the rebuilding of the Bet haMiqdash.

In the Parashah, Moshe speaks to the new generation of Israelites before their entry into the Land. He recalls the Exodus and the appointment of judges, laying the foundation of Israel’s justice system. He retells the episode of the spies, which led to a forty-year delay and the death of an entire generation.

God commands the Israelites to avoid conflict with the descendants of Esav in Se’ir and with Moav and Ammon, honoring their divine inheritances. Israel must buy food and water, not seize it. After thirty-eight years in the wilderness, God tells Moshe to advance.

When Sihon, king of the Amorites, refuses peaceful passage, the Israelites are forced to fight and conquer his territory. They also defeat Og, king of Bashan. These eastern lands are then given to the tribes of Reuben, Gad, and half of Menasheh, as their share before crossing the Jordan into the main Land of Israel.