Vayikra 5773 (part 2)

A person's name defines his/her qualities. The Midrash tells us that Moshe had 10 names, signifying many different qualities. But why did Hashem choose to call him "Moshe"? It's not even a Hebrew name! Rav Chaim Shmulewitz explains that the name "Moshe" signifies "mesiras nefesh," self-sacrifice. Pharaoh's daughter put her life on the line saving a Jewish baby and named him after the risk she took. This became Moshe's main quality and was instilled in his soul. Throughout Bnei Yisroel's journey in the desert, we see Moshe put his life on the line in order to save them.

Vayikra 5773 (part 1)

Why is the Alef in the word "Vayikra" written small? The Ba'al Turim explains that Moshe had wanted to write the word "Vayikar," without the Alef; this would mean that Hashem "happened" upon him in a vision rather than willingly appear to Moshe. He was humble and did not want to look like a very important person. Nonetheless, Hashem told Moshe to write the Alef, but Moshe still requested that it would be written with a small Alef.

Vayak'hel-Pekudei 5773

The posuk (35:25-26) says that the women of Bnei Yisroel also worked on the Mishkan. The Rosh explains that when the men came to ask their wives to donate their jewelry for the mishkan, the women gave with happiness and zealousness. This is opposed to when the men had to forcefully take their wives' jewelry in order to make the golden calf. Because of their actions, the women merited not doing work on Rosh Chodesh of every month; it became a yom tov for them.

Ki Tisa 5773

The Gemara in Shabbos (118b) states that if we keep Shabbos perfectly two times in a row, then Moshiach would come immediately. However, the Yerushalmi says we only need to keep Shabbos perfectly once. The Kedushas Levi resolves this contradiction. In actuality, it only takes one Shabbos for Moshiach to come. When we properly keep Shabbos, it leaves an impact on our Avodas Hashem for the rest of the week; we worship Hashem with a pure heart. This then leads into the following Shabbos, which is then properly followed again, but this time with our "renewed" Avodas Hashem.

Tetzaveh 5773

There are two clothing pieces of the Kohein Gadol that the Torah describes to be "crafted by weavers" ("ma'aseh choshev"): the ephod (apron) and the choshen (breastplate). Why specifically these two? The Kli Yakar explains because they both atone for sins connected to one's thoughts, which in Hebrew is the same root as "choshev". The Ephod atones for idolatry; idolatry affects your faith and therefore affecting your thoughts. The choshen atones for corrupt judgment; a judge's thoughts are affected by his feelings in his heart.

Terumah 5773

The Parsha begins with Hashem telling Moshe to take donations from Bnei Yisroel for the building of the Mishkan. This seems to say that Bnei Yisroel was forced to donate. But didn't they give with a "nediv lev," a motivated heart? R' Moshe Feinstein writes that when one gives tzedakah he shouldn't do it because Hashem told him to; he should give because he himself wants to give. Using his yetzer tov a person implants in himself a feeling of giving tzedakah out of his own good intentions.

Mishpatim 5773

Towards the end of Mishpatim the Torah retells the story of Matan Torah. In 24:3 Moshe tells Bnei Yisroel of various laws. Rashi notes that these were laws taught right after they crossed the Red Sea. But why is Moshe reteaching these laws? The Kedushas Levi explains that Moshe wasn't reteaching them because the posuk says he "told" them rather than "commanding" them; he was giving Bnei Yisroel encouragement in doing the Mitzvos and how it kivyachol gives Hashem pleasure. It's important to give positive reinforcement to one who needs it in his service to Hashem; it rekindles the spark to do Mitzvos with happiness.