Vayeishev 5773

We all know the story of how Yosef was sold as a slave by his brothers. However, this famous view of Rashi's is not universally accepted. The Rashbam says the brothers in fact did NOT sell Yosef; rather, it was the Midianites who were passing through (37:28). One question that arises is when Yosef later reveals himself to his brothers in Mitzrayim, he claims that they sold him and not the Midianites. Rashbam answers this by explaining that Yosef meant that their actions (throwing him into a pit) led to his begin sold as a slave by the Midianites.

Vayishlach 5773

The Kli Yakar explains that the Yetzer Hara is like a fly that can't damage one's skin, but looks for an opening. This is how the angel was able to attack Yaakov, he found a small deficiency in Yaakov's middos. Yaakov had gotten very rich by Hashem and this caused him to not be satisfied with what he had (but very slightly). This is why he crossed over the river to retrieve his small items. The angel noticed this "opening" and attacked Yaakov.

Toldot 5773

The Kli Yakar explains the love Yitzchak had for Esav and bases his pshat off of a mishnah in pirkei avos (5:16): Love that is dependent on certain outside factors doesn't last; once the factors disappear, so too does the love. Yitzchak only loved Esav at the very moment Esav fed him. Once he finished eating, his love for Esav disappeared. This is unlike Rivkah's love for Yaakov which had no outside reason attached to it, and "a love like this doesn't disappear."

Chayei Sarah 5773

Avraham remarries at the end of the parsha to Keturah. Rashi says this was Hagar and was called Keturah because her actions were nice as ketores (the incense). But didn't Rashi say last week she went back to doing avodah zarah (idolatry) after leaving Avraham? The Kli Yakar explains that Hagar had done teshuvah and the actions of a ba'al teshuvah become good and are like a nice smell (kivyachol) for Hashem, just like the ketores is. Avraham had named her Keturah to tell people she had done teshuvah.

Vayeira 5773

During the akeidah, Avraham wakes up early and saddles his own donkey. Why does he so, doesn't he have servants who can saddle the donkey for him? The Midrash Tanchuma answers that both actions are showing the eagerness of Avraham to carry out Hashem's will and the idea of zerizim makdimim lemitzvos. May we follow in Avraham's footsteps and perform mitzvos in the same manner.

Rosh Hashana 5773

Where do we know that we need to use a shofar for the tekios on Rosh Hashana? The Gemara (R"H 33b-34a) cites a baraisa explaining that we learn it out from the Yovel (Jubilee) year. The shofar's "teruah" is sounded on Yom Kippur of that year. The posuk also points out that this takes place "in the 7th month" (Vayikra 25:9). In regards to Rosh Hashana, the posuk says it is a day of "teruah" in the "7th month" (Bamidbar 29:1). Since both instances use the phrase "7th month", we learn to blow teruahs with a shofar on Rosh Hashana from Yovel.
Why do we have to learn it all from Yovel? Couldn't the Torah have stated to use a shofar by the pesukim of Rosh Hashana?
I would like to suggest that we re-examine the concept and wording of Yovel. At the end of a 50 year cycle, any land sold goes back to the original owner. The posuk says that each person should "return to his family and inheritance" (Vayikra 25:10).
The Hebrew word for "return" is "lashuv". The Hebrew word for repentance is "teshuvah". They contain the same root. When you do teshuvah, you are returning to Hashem from your bad ways.
What the Torah is saying is to take a step back and remember where you came from. You are a Jew and Eved Hashem just as your family members before you were. That is the purpose of ancestral lands returning to their original owners.
The shofar is sounded on that Yom Kippur to emphasize this message to us. The Rambam says the shofar is to wake us up to do Teshuvah.
This is why we blow the shofar on Rosh Hashana, to wave a flag at us to look at ourselves and our past and how we can improve and grow in the future.

Nitzavim 5772

It is very appropriate to have Nitzavim as the last parsha of the Jewish year. The posuk (30:11-14) states "This Mitzvah which i have commanded you today isn't hidden from you, nor far away....it isn't up in heaven or beneath the sea. Rather, it is very close to you, in your mouth and your heart." The Ramban points out this Mitzvah is doing teshuvah. Hashem is telling us that teshuvah isn't unreachable. If we make mistakes and taint ourselves, it's an easy process to repent. This is the Mercy of Hashem: He gives us the gift of opportunity to fix our mistakes.