Synopsis of Rabbi Hirschfeld's weekly Seudah Shlishis D'var Torah by Rabbi Menachem Indich, Kollel Member
L'zecher Nishmas Yehudah Aryeh ben Hechaver Menachem Vorchheimer

Mishpatim 5776

Why does פרשת משפטים and תרומה come out in the calendar near Rosh Chodesh Adar?
The Gemara in Taanis says ‘משכנכנס אדר מרבים בשמחה’ and the (חתם סופר (אורח חיים קס”ג says that even the first אדר is included in this halacha.
What is the שמחה, happiness that we are supposed to be feeling?

Rashi says the commandments mentioned in פרשת משפטים were also said on הר סיני.
The מזרחי explains that although all commandments were said at הר סיני, these commandments were special because they were said with “lighting and thunder”: similar to the “Ten Commandments”. What is special about these monetary commandments that it was essential for them to be given over to us with “lighting and thunder”?

Monetary commandments carry an important significance because of our constant “Mitzva” to make a dwelling for the Almighty within our home. Every “Dollar” or “Euro” that is part of our home becomes part of the “Mishkan” that we are creating for the Almighty. Therefore, an extra level of care needs to be associated with it’s acquisition. This is why these commandments were given with “lighting and thunder”‘.

Adar comes from the term אדור, which translates as the “Almighty lives amongst us”. What does this mean?
We are now at the end of the calendar year. We have gone through the cycle of holidays the Almighty has bestowed upon us for our spiritual growth. At this point, we have gone through the necessary preparations in building our own personal “Mishkan” for the Almighty. Last year we also built a “Mishkan” and hopefully we have now completed another loftier “Mishkan” so that the Almighty can dwell in our midst (through our keen observance of holidays and commandments this year).
The “simcha” we are suppose to feel is the success that we have achieved over the course of the year to make our house into a “Mishkan. Now that the “Mishkan” is set up, אדר comes. The Almighty is ready to rest his שכינה amongst us.This brings extra joy.

This is why Adar falls out during these weeks. משפטים, which teaches us how to acquire our possessions and תרומה which teaches us the importance of making a “Mishkan” for the Almighty.

Beshalach 5776

This week will be Tu B’shvat.

The מגן אברהם says in סימן קל’א that on Tu B’shvat there is a custom to increase our consumption of fruit, which will increase the number of ברכות said on this day.
R’ Leiebel Eiger explains this custom based on the Gemara Brachos, which states that someone who eats without a blessing has stolen twice.
Firstly, from the Almighty, as the Gemara says that the Almighty gives His “permission” to eat only after a blessing is made.
Secondly, when a Jew makes a blessing on food, he increases the Almighty’s shower of blessing upon the world.
However, those that eat without a blessing cause the opposite. This person steals from the rest of Israel blessings that otherwise would have been sent by the Almighty.
R’ Leiebel Eiger explains on Tu B’shvat, the New Year of the trees, it is of extreme importance to trigger as much heavenly intervention as possible, to enable a decree for a plentiful year. Therefore we try to increase the amount of blessings we make on this day.
The Chasam Sofer explains that there are actually three blessings associated with the food we eat.
The blessing before eating, the grace after meals, and the third is when we come out of the bathroom and say אשר יצר.
The highest level respect should be given to the blessing of אשר יצר, as it is the culmination of the miracles that  we experience through the eating process. This last part of the digestive cycle is included as one of the 3 miracles we experience that is as great as the splitting of the sea.
(They are 1) “Parnasa”  2) Shidduchim  3) The process of relieving oneself).
This Tu B’shvat, let us all have extra concentration when reciting all 3 food blessings.

Vaeira 5776

This week begins the month of שבט.

Why is שבט the month associated with the Rosh Hashana for trees?

This month is a special month in both the mundane and spiritual.

Regarding the mundane, during שבט, most of the rain has already fallen for the coming year. The coming year’s vegetation is about to enter the phase of production. All the nutrients that have been gathered from the wet soil have been drawn in and the new life cycle is starting way down under the ground. Therefore, שבט, is the Rosh Hashana for trees.

On a spiritual level, it was in שבט that Moshe began to speak to the Yidden the words of ספר דברים, which is a review of all the Torah. Reviewing the Torah is the integration process, to take all the different teachings and really internalize them into the person themselves.

We know that the “mazal” of שבט is a bucket.
The אבן עזרא goes so far to say this “mazal” of a bucket is the ultimate personification of the people of Israel. A bucket is used to draw in water, and we know that Torah is symbolized by water. This month has extra special divine guidance for us to be like a bucket and draw in more and more Torah than we thought possible. The אבני נזר said he felt an extra level of divine inspiration and illumination in his Torah thoughts when the month of שבט began. The bucket is an appropriate symbol of the people of Israel, as our job in this world is to draw the Torah into ourselves to improve our spiritual beings.

Shemos 5776

Rav Gifter Z”tl would show special excitement when Sefer Shemos would begin – it is the story that we recount at the Pesach Seder.

He felt that the the night of the Pesach Seder was the most important night in the Jewish calendar.

Beginning with Parshas Shemos, we are reliving the details of our enslavement to Egypt and how the Almighty redeemed us. These Parshiyos should be used as  a “warm up” for the Pesach Seder that will soon be upon us.

Chazal tell us that the level of צניעות and morality of the Jews in Egypt remained at an extremely high level. This was an amazing feat, considering that Egypt at the time was the capital of immorality. The strength to stay moral in the face of such adversary came from Yosef Hatzadik, who passed the test to be immoral with פוטיפר’s wife.

The Jews kept an elevated level of spirituality during this trying time frame. Therefore, Hashem incorporated within this time period a special power that enable us to easily repent for sins associated with immorality and become holier. (Chazal teach us that the anniversary of special events reignite the special influences/energies that existed during those events).

Chazal tell us in Mesachta Brachos that one who reads קריאת שמע על המיטה receives a special double edged swords to fight off danger. Danger can refer to multiple things: demons, armies, robbers, and bad angels. Bad angels are created when we do sins and then become part of the prosecution team against us in the heavenly court. R’ Chaim Vital teaches us, that our concentration during קריאת שמע and מעריב have tremendous power to bring holiness to our soul. Bad angels can be eradicated with a holy repetition of שמע. This is one useful way to bring holiness to the world during this time period earmarked for bringing holiness to the world.

Vayechi 5776

Yaakov tells Yosef that he acquired the city of Shechem בחרבי ובקשתי (“with my sword and my bow”). אונקלוס translates these words בצלותי ובבעותי, which is loosely translated as “with my prayers and my asking”.

What is the difference between these two terminologies?

The משך חכמה explains there are two different types of prayers. The first are the three daily prayers, which were instituted by the forefathers and constructed by the אנשי כנסת הגדולה. These were embedded with all kinds of special intentions and emotions of the original composers. Our simple repetition of these words embody and recall the very same holiness to the Almighty and they have inherent strength.

The second kind of prayer is that of our own words, stirred from our own inspiration. The potency and divine response to these prayers will depend on the person himself and his intentions during his personal prayer. This is symbolized by the very words that Yaakov used, “sword and bow”. A sword’s power is derived from it’s sharpness. An arrow, on the other hand, needs the archer’s pull to create it’s power. (Interestingly, the archer pulls the bow towards his heart and the prayers power will depend on what comes from his heart.)

The מדרש tells us that Yosef’s continuous success was attributed to his constant prayers. Upon beginning his daily chores, he would say a short prayer for success. At the end of the day, he would pray with a thank you for the day’s success.

Everyone in כלל ישראל has these instruments at his disposal. These prayers can be said at anytime, place, and situation.

In middle of the day, “Hashem please watch over Klal Yisroel, ” or “Hashem watch over the Yidden in Israel,” and “Hashem I am entering an important business meeting- please but the right words in my mouth.” We can even say, “Hashem I am spending time with my children and I would like it to be a very positive interaction”.

Let’s remember to utilize the opportunity given to us to turn to the Almighty for help throughout our day.

Miketz 5776

After receiving an aliya we make the following bracha “Asher Noson Lanu Toras Emes Vchayai Oilam Nuta Besocheinu”. “That you have given us the truthful Torah and eternal life you planted within us”. 

What is the significance of the second part of the bracha- that eternal life you planted within us? What is the correlation to both Toras Emes and our reading from the Torah?

Shavous is the Matan Torah of written Torah.
Chanukah is the Matan Torah of the oral Torah. 

The Aron Hakodesh symbolized the written Torah, and the Menorah symbolized the oral Torah. Why? From the Kadosh Kedashim the Aron Hakodesh would bring holiness to the wold without any human intervention. The written Torah’s message does not involve our interpretation or logic. The Menorah had the Kohanim’s preparation and kindling. The Almighty than used this preparation as a means to send forth holiness to the world. The studying of the oral Torah requires our efforts and interpretation. Through our constant exertion we can gain insight into the Almighty’s intentions. The Almighty empowered with the ability to use our logic to affect halacha. 

This is Chanukah. Our wisdom is a source of our growth and becoming closer to the Almighty. The Almighty orchestrated it this way. “Eternal life you planted within us”. A plant is seeded and grows. The Almighty gave each and every one of us the ability to grow through the “Torah” we “create”. This is the bracha- 1) Thank you for the “Torah” 2) Thank you for the ability to affect the “Torah” and embark on our spiritual change.

Chanukah 5776

Chanukah

It is common to view the holiday of Chanukah as applying only to lighting the candles, saying Al Hanissim, and eating donuts/latkes, since we work and partake in the mundane. However, Chanukah is in fact, a full day, 24 hours/ for 8 days, holiday. Every second is precious to gather kedusha to take us to the next Yom Tov.

Two areas to give special attention to is Shema and Torah learning. These areas carry special significance during these 8 days.

The Mror Dror (Rashba disciple) explains the origin of the word Chanukah  as Chanu CHOF HEH they rested BECAUSE of “25”. This refers to the pasuk of Shema which is comprised of 25 letters. The Chashmonaim said Shema before battle, and this created the merit for their miraculous victory. The Maharal explains that Shema, incorporates our deepest belief that every atom’s movement is the Almighty’s will. When we reach this level degree of belief in the Almighty, we merit being saved. (Source – Gur Aryeh on Parshas Shoftim on Shema Yisroel before war)

Chazal tell us the last Yom Tov was Purim. 

What about Chanukah?

The Gemara tells us that the Purim story was written down in the Megilla.

Chanukah does not have a Megilla

Why? After Haman and other enemies of Yisroel  were killed the threat of extinction passed. Therefore a Megilla, a historical accounting is appropriate.

Chanukah was our battle to keep our Torah and Mitzvos (as we say in Al Hanissim Lhashkicham Torasecha U’Lhavirum Meichukei Retzonecha– “To cause them to forget their Torah and remove them from their commandments”).

This battle is ongoing. Every minute we learn Torah and do Mitzvos is another victory for Yisroel. On Chanukah we are actually reliving the Chashmonaim experience when we engage in activities that bring us closer to the Almighty. All 24 hours of these 8 days is that opportunity.

Chanukah Sameach

Vayishlach 5776

Against all odds.

Maaseh Avos Siman Labanim

The Seforno explains that tribulations that Yaakov went through while inside the borders of Israel are symbolic of our nation’s tribulations during times of Jewish Sovereignty. Conversely, the difficulties times Yaakov went through while outside the land of Israel are symbolic of our tribulations during periods of exile.

The story of Shechem and Chamor (when Yaakov’s daughter Dina was defiled) is a foreshadowing of the story of the Greeks in the time of Chanuka. Shechem is a city inside the land of Israel, as well as the name of the main character in the story. Shechem asked Yaakov and his family to join his nation “and all be one”. Similarly, the Greeks were interested in our assimilation, not in the death of our people. Shimon and Levi killed out the entire city on their own, which was a huge miracle, and generations later the Chashmonim, who were in fact from Sheivat Levi (Shimon had lost the zechus because of the sin’s of Zimri in Parshas Pinchas)fought and succeeded in war, although they were outnumbered.

How did the Chashmonaim muster the courage to engage in what seemed like a hopeless battle?

It was their trust in Almighty.

The pasuk mentions that Shimon and Levi entered the city “BETACH”, with trust. Under the rule of the Greeks,the Jew’s weren’t able to keep the mitzvos or learn Torah.

The Chashmonaim, descendants of Levi, reminded themselves of the self-sacrifice of their fathers and then decided to fight in order to maintain closeness with the Almighty.

In every generation we find ourselves in similar situations. The Jew’s are few in number when compared to other nations. But our constant trust in the Almighty will continue to be our greatest protection.

Vayetzei 5776

How come the “torahdik” day starts at night and the functional human day starts at sunrise?

The Gaon in Mishlei explains that the Ribono Shel Oilam gave us a chance to daven maariv and to say krias shma al hamita before our neshama returns to heaven for its nightly “RECHARGE”. Our prayers effect how well the neshama will be recharged for the next day.

Maariv and Krias Shema is an opportunity for us to prepare ourselves for the next day’s challenges and avoda.

The Rav shared with us some areas to focus our attention on.

Shachris and Maariv have some similarities and some distinct differences. Both have 2 blessings before saying Shma.

The first blessing references the overall creation of the world, while the second blessing focuses on the purpose of creation (to perform mitzvos and learn torah [with joy].

One distinct difference, is that in Shachris we request help from Hashem to fulfill our role “Vsen belebeinu..Lshmoa Llmod …”

During Maariv, however, we express our dedication to fulfilling our purpose in this world.”Al kein hashem …. nasiach bchukacha…” It is about what we plan on doing in the future.

Additionally, during Maariv we add an additional blessing after Shma for protection (“Hoshkeveinu”). This is such a special time to ask for protection both in ruchniyus and gashmiyus. 

We say; “Vaskneinu beitza tova lphunecha”. We are requesting both that Hashem should put good ideas into our heart, and that people whose counsel we seek out should give us good advice.

“Ushmar taisainu uvoianu… MaiAtah vad Oilam” Please watch over everyone of us forever and ever—every tefilla counts eternally.

Let’s use our Maariv prayers as a time for effective recharge for our families and Klal Yisroel!

Toldos 5776

This week , Parshas Toldos , Rabbi Hirschfeld shared the following ideas:

Each parshah in Sefer Beraishis has a unique connection with each one of us. In his peirush on Sefer Yitzirah, the Gaon writes that the concept “Masseh Avos Siman Labanim” applies to every Yid on an individual level. In this week’s parsha, Yaakov Avinu receives the brachos.

Before receiving the brachos, Yaakov appears to be having a “pleasant” life. He was learning in Yeshiva all day. He probably learnt with Yitzchak daily. However, once he receives the brachos, his life seems to have become much more complicated. Suddenly, Esav wants to kill him, Eliphaz tries to kill him, and Lavan tricks him multiple times. How come this begins only after receiving the brachos?

Additionally, how come there was only one bracha that had to be given to either Yaakov or Esav? Couldn’t it be shared?

The “SHLAH” explains that our purpose as Yidden is to make an inhabitable place for the Ribono Shel Oilam in this world (“dira btachtonim”). Yitzchak saw Yaakov as someone engrossed in learning and not as someone who is connected to everyday living in this world. On the other hand, he saw that Eisav was a “man of the field” and thought he would be better suited to create an abode in this world for the Ribono Shel Oilam. This was not a bracha/mandate that could be divided. Yaakov would represent Torah and Esav would represent elevation of mankind.

This is why Yitzhcak used the expression “lift up your weapons,” meaning, make HOLY all your mundane things for service to the Ribono Shel Oilam.

Rivka decided that Esav was not up to this job and would not allow Yaakov to continue learning. Yaakov received a new, additional task with the brachos. Thus, Yaakov immediately began to face “test after “test” related to mundane life. He now needed to become a “holy person” through all the human interactions and chores involved in daily living while remaining faithful to the Ribono Shel Oilam . We as bnei yisroel have these “dual mandates”. While we do need to interact with the world, we need to remain faithful and holy. Simultaneously we are also required to fill our lives with Torah learning.

Korach 5775 – To Be a Giver

“ויקח קרח” – And Korach took

A lot of ink has been poured trying to explain the reasoning that led to this rebellion. What we must realize is that we are midgets in comparison to the people of that era, but nevertheless the Torah quotes these incidents because there is a lesson that even people on our level can take from these events.

Korach took – in life we need to be givers. The root of the rebellion was Korach’s desire for power. He felt that he was a legitimate candidate for leadership and it was not given to him. Ultimately he was trying to take something for himself, rather than finding his niche where he could contribute.

A human being by definition is born as a taker. We rely on our parents for nourishment, clothing and all our necessities throughout our childhood.

Our job in this world is to emulate Hashem, as the Posuk says והלכת בדרכיו. Hashem is a giver, Hashem never takes anything from anyone nor is the reason we fulfill his commandments to give to Him. That too is only for our good because Hashem is constantly only giving.

Likewise, we need to be givers – not takers. I recently heard that in the Cleveland Clinic, the staff is not called doctors or nurses; rather they are referred to as caregivers. While we can only hope that this is the true case in the Cleveland Clinic, the message behind this title is powerful; in order to truly help someone else you must be a giver.

The Posuk in Bereishis says על כן יעזוב איש את אביו ואת אמו. The Kli Yakar explains that of course the Torah is not instructing us to abandon or forsake our parents, who gave us all we needed while we lived by them. Rather, the Torah is instructing us to leave and abandon the habits we had while living the single life under our parents’ roof – being takers.

When one gets married there is a radical shift that needs to occur – to change from being a taker to becoming a giver. A person must change his thinking to “I want to give to my spouse, my child, my friend, my neighbor and all members of Klal Yisroel”. We were born as takers but our job is to become givers just like Hashem.

So how does one go about this change and what actions can help us bring about our transformation from inborn takers to givers?

The first thing is that a person should start giving even if his heart is not with him in the act of giving. The Sefer HaChinuch tells us that if one trains himself to be a giver, even if it’s only an outwardly motion, the actions of giving will eventually penetrate his heart and transform him into a natural and happy giver. We should always be on the lookout for opportunities to be a giver. Whether it’s by giving charity to the person knocking at our door, or by giving praise to Hashem, we need to be givers.

The second way involves deeper thinking but it will also help us internalize the importance of being givers and thus facilitate our giving. The Yerushalmi in Nedarim, explains the Torah prohibition of holding a grudge or taking revenge with a simple example. If a person’s right arm accidently hurt his left hand, it is inconceivable that the left hand will seek revenge on the right arm. A person is one unit and no part or member of that unit can possibly hold a grudge or seek revenge against another part or member of that same unit.

Klal Yisroel is also one big unit. We all originate from the same source, and the many bodies that host the many parts of Neshama are in reality akin to the right arm and left hand of a person’s body – they are one unit. This, the Yerushalmi explains, is the reason why it is forbidden to hold a grudge or seek revenge against someone – we are ALL one unit.  We must understand that by holding a grudge or seeking revenge against another member of Klal Yisroel, we are really holding a grudge or seeking revenge against a part of ourselves, and that of course is unacceptable.

If we were to internalize this message of the oneness of the entire Klal Yisroel, we would also understand that by giving to another member of the community, we are in reality giving to ourselves. When we help out the beggar at the door, the friend in Shul or the neighbor down the block, we are helping our unit of Klal Yisroel. The internalization of this reality should be a catalyst for us to become true givers in every way possible.

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Beha’aloscha 5775 – Traveling with Hashem

If I ask anyone why a Chumash is called a Chumash, without thinking you will answer because it contains the five books: Bereishis, Shmos, Vayikra, Bamidibar, and Devarim. However, what is not so well known is that there is an argument how many books there actually are. The gemara in Shabbos (116) brings the opinion that there are seven books. According to this opinion, sefer Bamidbar is split into three books. This split actually occurs in this week’s parshah of B’ha’aloscha.

The first part of Bamidbar comes to an end right after Yisro takes leave of Bnei Yisroel and goes back to his house. The second part is the two verses that quote the prayer Moshe offered when Bnei Yisroel traveled and subsequently camped. The third part of Bamidbar is when we read about the people who reminisced about Egypt and desired to have all the regular food that they had there. What happened that warrants this split to take place? Furthermore, why does the Torah link the first and third part with the prayer of Moshe in between? [Read more…]

Naso 5775 – The Great Gain From a Small Dose of Self-Discipline

In this week’s parshah, the Torah teaches us three mitzvos in succession. The first is the mitzvah of Nazir, a person who accepted upon oneself to abstain from wine and any grape product. Second, the Torah commands the Cohanim to bestow the priestly blessing upon Bnei Yisroel. Third, the Torah relates to us how the Nesiim, princes, donated wagons to the Cohanim to facilitate in the transportation of the beams of the Mishkan during travel. At first glance it would seem that there is no connection between the three; what common theme connects them? Perhaps the following can be suggested.

The Torah teaches us that the Nazir is figuratively crowned with the crown of Hashem. What great deed did he do in order to merit this great honor? All he did was accept upon himself to refrain from wine, grapes and all products produced from it for a total of thirty days. Is this a big deal? [Read more…]

Emor 5775

The posuk says “ונקדשתי בתוך בני ישראל,” and I will be sanctified amongst Bnei Yisroel.

This past week Hashem opened my eyes to a novel explanation and understanding of this posuk.

Before we get to that, let us understand the simple explanation of this mitzvah.

Rashi explains that we need to realize that as Jews, every action that we do reflects on Hashem. We need to internalize the undeniable truth that as the chosen nation we are ambassadors of Hashem. A good action will bring others to speak well of Hashem, and an aveira will bring to chilul Hashem, heaven forbid. [Read more…]

Lag B’omer 5775

This week, בעזה”י, will be the Yom Tov of Lag B’omer. The Mechaber in Shulchan Aruch explains that the reason why it’s a celebration is because it was the day that the students of Rabbi Akiva stopped dying. My Rebbi, the Rosh Yeshiva R’ Chaim Stein zt”l, explained that included in this is also a positive aspect.

It is well known that the reason why these great Torah scholars deserved to be punished was because they did not treat each other with the proper respect. Although we do not understand why such a severe punishment was meted out for what would seem so trivial, it would be logical to conclude that until the sin was rectified the punishment would continue. Therefore, if we are told they stopped dying on Lag B’omer it would prove that they repented properly. The fact that they did a complete teshuva and started acting properly to one another on Lag B’omer is what we celebrate. [Read more…]

Tazria 5775

This week’s parshah discusses at length all the different types of Tumah that apply to people. The concepts of Tumah and Taharah are difficult to understand. What does it mean when someone is impure? Besides the practical halachos, what is the difference if a person is pure or not? Secondly, why does a person return to a state of purity when he goes to the mikvah?

The deeper understanding of Tumah can be learned from a posuk in last week’s parshah. In parshas Shemini, the Torah writes “ונטמתם בם” – and you will become impure through them. The word “ונטמתם” is missing an “א”. If we translate the word literally, it means and you will become blocked up through them (Yoma 39a).

This alludes to the idea that impurity is a blockage.  When someone becomes impure, there is something blocking his own personal connection to Hashem.  [Read more…]

Nissan 5775

The Torah designates the month of Nissan as the first of the months. In what way is it the first? On the contrary, Rosh Hashanah is in Tishrei, and we start the new year then…

The Alshich Hakadosh explains: although it is true that Tishrei is the beginning of the Year, that is only in regard to the natural yearly calendar cycle. However, in regard to the unnatural, specifically the continuity of the Jewish people, which is supernatural, we begin the year with the month of Nissan. [Read more…]

Vayakhel – Pekudai 5775

The Parshiyos that discuss the building of the Mishkan are hard to relate to. What message can be learned from all the myriad details necessary to build the Mishkan?

Furthermore, why is it necessary to discuss it in such length, when a simple overview would suffice?

It becomes more perplexing when we ponder that had Bnei Yisroel not sinned by the Meraglim, the Mishkan would have lasted not more than a few months in the desert, because they would have immediately entered Eretz Yisroel. [Read more…]

Purim 5775

On Purim we lain “ויבא עמלק” which describes to us the war that Amalek waged against the Bnei Yisroel immediately after they left Mitzrayim. Why are these pesukim chosen to be read?

One may want to say the obvious: since Haman was a descendent of Amalek, we read about Amalek. Although this is true, it is not a sufficient reason to read these specific pesukim. There are other pesukim about Amalek in the Torah. It may be more fitting to read the pesukim that command us to destroy Amalek (when there is no danger of repercussions). The question therefore is why are these specific pesukim chosen? [Read more…]

Adar 5775

Chazal teach us, “The same way a person diminishes his happiness when the month of Av begins, so too a person should increase his happiness when the month of Adar begins.” What do Chazal intend to convey with the comparison between the month of Av and the month of Adar? Would it not suffice to say that a person should increase his happiness at the start of the month? [Read more…]

Yisro 5775

The Tur in Hilchos Shabbos (siman 292) points out that each Tefiloh of Shabbos has a different Nusach. During Maariv, we mention the fact that Hashem rested after finishing creation. On Shabbos day, we discuss in Yismach Moshe how Moshe came down from Har Sinai with the Ten Commandments. And during Mincha, we pray “Ata Echad”, You are one and Your name is one. Why is this so? One standard prayer should suffice, as is found on Yomim Tovim where we say Ata v”Chartanu by all the Tefilos? [Read more…]