Small tidbits and Sparks of wisdom

שְׁמַע יִשְׂרָאֵל ה’ אֱלֹהֵינוּ ה’ אֶחָד — Hear, O Israel: Hashem is our God, Hashem is One — is the eternal declaration of the Jewish people, affirming complete loyalty to the Creator.

Rashi (Devarim 6:4) explains that in our current stage of history, only Israel recognizes Hashem’s Oneness. But in the future, after the final Redemption, “He will be One” — all nations will acknowledge Him. Although we experience Hashem in many ways — merciful, strict, kind, judging — these are not separate forces. They are all expressions of the One and Only God.

R’ Gedaliah Schorr likened this to a ray of light passing through a prism: it appears as many colors, but in truth it is one unified beam. Likewise, all manifestations of Hashem are unified in His essence.

The Torah scroll emphasizes this truth by writing the ayin (ע) of “שְׁמַע” (Shema) and the dalet (ד) of “אֶחָד” (Echad) larger than usual. Together they spell עד (ed, “witness”), teaching (Rokeach; Kol Bo) that by reciting the Shema, the Jew becomes a living witness to God’s Oneness.

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Shabbos — The Living Testimony

Shabbos is the weekly enactment of that testimony. Unlike months or years, the seven-day week has no astronomical basis — it exists only because Hashem decreed it at Creation. Its uninterrupted continuity is itself miraculous.

The Torah gives Shabbos two dimensions:

1. Creation – As in Exodus 20:11, Shabbos recalls that Hashem created the heavens and the earth in six days and rested on the seventh.

2. Exodus – As in Devarim 5:15, Shabbos reminds us that Hashem took us out of Egypt, showing His mastery over history and nature.

The Ramban (Shemos 20:8; Devarim 5:15) teaches that these two themes are inseparable: remembering Creation affirms Hashem as the omnipotent Creator; remembering the Exodus affirms Him as the active Redeemer. This is why the Friday night Kiddush calls Shabbos both זֵכֶר לִיצִיאַת מִצְרָיִם (“a commemoration of the Exodus”) and זִכָּרוֹן לְמַעֲשֵׂה בְּרֵאשִׁית (“a remembrance of the work of Creation”).

Rashi (Shemos 23:12) notes that just as we rest on Shabbos, so too must our possessions — servants, animals, and property — rest. This testifies that all we have is from Hashem, entrusted to us for His service.

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Faith in Action — Parashas Eikev

Once a Jew has aligned his Shema and Shabbos — understanding who he is, who the Creator is, and how deeply connected he is to Him — the Torah in Parashas Eikev moves to the next step: living that truth in daily life.

In Devarim 7:12–21, the Torah promises that if we keep Hashem’s ordinances, He will safeguard the covenant and kindness sworn to our forefathers: blessing our families and our land, removing illness, and granting victory over our enemies. Rashi (7:12) comments that even the “light” commandments, which people might “tread with their heels,” bring reward when observed with care.

The Ramban (7:18–19) reminds us to draw courage from the memory of the Exodus — the signs, wonders, and mighty hand by which Hashem redeemed us from Egypt. Just as He overthrew Pharaoh, so will He subdue the nations before us.

The Torah warns against arrogance. Rashi (8:17) cautions: when you succeed, do not say “My strength and the might of my hand have made me this wealth.” Remember it is Hashem who gives the power to achieve success. Even when facing nations “more numerous than you,” Ibn Ezra (7:21) advises to trust in Hashem’s presence and consider the enemy insignificant in the face of God’s greatness.

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The Complete Journey

The Torah’s sequence is deliberate:

The Shema — the creed, declaring Hashem’s Oneness (Rashi).

Shabbos — the visible, weekly testimony in action (Ramban).

Life in the Land — applying that testimony with humility, obedience, and trust (Rashi, Ibn Ezra).

Thus the Jew becomes the עד (witness) — not merely proclaiming God’s sovereignty in words, but embodying it in the rhythm of life, the sanctity of rest, and the moral conduct of a covenantal people.

Through the Shema, through Shabbos, and through a life lived in faith and humility, we stand as living proof of His Oneness, His creation, and His providence over history.