Vayeira 5778

Why were the cities of Sodom and Amorrah severely punished to the point of total annihilation? The Ramban answers because they were situated within the borders of Eretz Yisroel, and the land could not tolerate their wickedness. It is written in Parshas Kedoshim and Acharei Mos that the land spits out those who don't maintain the sanctity of area. Because they were the most evil of people who despised others as well as G-d, they were completely uprooted and destroyed to the point that the land could never sustain another city there again. G-d then used these cities as examples for Bnei Yisroel in Parshas Nitzavim (29:22), saying this will be their fate for not keeping the Torah.

Lech Lecha 5778

The Ramban points out in two places where both Avraham and Sarah both erred in their actions. At the beginning of the parsha, Avraham leaves Israel in order to find food in Egypt during the famine. The Ramban mentions that he did two things wrong. One was that he put his wife in a dangerous situation; by saying Sarah is his sister, that would only entice others to take her even more. The other was leaving in the first place; Avraham had shown a lack of faith in G-d and His being able to provide food for him. Because of this, his descendants would also leave Israel for Egypt only to be enslaved for hundreds of years.
Sarah also erred in her treatment of Hagar. As tension grew in the household, Sarah began mistreating Hagar to the point of Hagar running away. The Ramban says she did a grievous sin doing so. Because of this, Hagar's descendants would be destined to mistreat and be harsh with Sarah's descendants to this very day.
The Torah points out the mistakes of the patriarchs and matriarchs to teach us proper conduct. It also shows us that they were human despite their holy status. This allows us to strive to reach their level without thinking of it as an impossible feat.

Noach 5778

The Kli Yakar suggests that the people who built the Tower of Babel had the right idea to do so. They were worried that if they separated into different communities, they would wage wars with each other. However, they erred in saying that they wanted to make a name for themselves as well. Everyone had their own way of doing so; some wanted to become rich while some wanted to have all the food in world. G-d knew that bringing wicked people together would only split them apart, as they would attempt to rule over each other and engage in a civil war. They would be more united if there was a bit of separation between them.

This is based on the Talmud in Sanhedrin (71b) that says a gathering of wicked people is bad for them and for the world while a gathering of righteous people is good for them and good for the world. Righteous people have only one mission and can therefore join together in the service of G-d. However, there are many ways to be wicked. G-d's punishment of dispersing them was really a blessing in disguise.

Yom Kippur 5778

The Mishnah in Yoma (8:9) notes that Yom Kippur only atones for transgressions between Man and G-d, but does not atone for transgressions between and Man and his friend until he appeases his friend. Rabbi Elazar ben Azariah brings a verse from the Yom Kippur service to show this: "You shall be purified from yours sins before G-d" (Leviticus 16:30). Before G-d, but not friends.
Rabbi Joseph B. Soloveichik asks on the need to bring a verse for this lesson of appeasement. The Mishnah in Baba Kamma (8:7) teaches that when one injures his fellow Jew, the former must pay numerous fees such as for damages, embarrassment, and doctor bills. Even when payment is complete, the person is not forgiven until he seeks mechila (pardoning) from his friend. We learn this from Abraham and Avimelech. G-d told Avimelech to ask Abraham for forgiveness after taking Sarah away from him; this would lead to G-d healing Avimelech. Based on this Mishnah, we know that there is a principle to ask for forgiveness from your friend when you do something wrong. Why does Rabbi Elazar need to bring a second verse?
The Rav answers that Rabbi Elazar recognizes that there is a general rule of asking forgiveness which applies throughout the year. Here, however, he is only addressing the atonement of Yom Kippur. With Yom Kippur, it's not just about asking for forgiveness. It's about actually appeasing your friend and reverting back to the friendship that existed before any wrongdoing. You are truly making up with your friend and your relationship with him.
This is crucial to accomplish because the atonement of Yom Kippur is communal. We want to include everyone within the community without any trace of separation or division among us.
The Rav goes onto add that some rabbis from the mussar movement say that Yom Kippur won't atone for transgressions between Man and G-d if one doesn't appease his friend to resolve his transgressions between him and his friend first. Why is this?
The same Mishnah above ends with Rabbi Akiva calling G-d the mikveh of Israel. G-d is Who purifies us. However, a mikveh only works in totality. You can't purify just one part of your body; it must be your whole body. So too here, where you must be completely free of transgressions from every aspect and not just in one category.

Ki Teitzei 5777

In 25:13-16 the Torah tells us not to cheat in business. We shouldn't own different weights and measures to increase our own wealth as it is a form of thievery. The Gemara in Baba Basra (88b) discusses the severity of cheating in business to the point that it is harsher than the forbidden relationships mentioned in Leviticus 18. In both instances, the Torah calls "these actions" (in Hebrew "eleh") abominations. However, in Leviticus 18:27 "eleh" is spelled with one less letter; in our parsha, it is spelled out fully. The Gemara notes that a fuller spelling indicates a stronger language and therefore cheating business is harsher.
Why is this so? The Gemara concludes that one can do teshuvah if one sinned with forbidden relationships, but cannot when cheating in business. Rashi notes that when a person steals from the community, it is an impossible situation. When one steals, one is required to return the actual object to its rightful owner. However, it is very difficult to return the exact money to its rightful owner, let alone a whole community. While it possible for the thief to use those funds towards communal needs, it is not deemed a full teshuvah.

Shoftim 5777

The Parsha discusses the rules of a Jewish king in the land of Israel. The Torah lists three specific prohibitions in regards to a king. These include not owning a lot of money, not owning many horses, and not marrying many women. But why are these three singled out for a king? 

The Kli Yakar explains that these three would distract the king from his service to G-d. Excess amounts of wealth would have him forget G-d, as the verse says earlier in the Devarim (8:13-14). Owning many horses would remove his trust in G-d; instead he would rely on his horses and chariots to save him from harm (the daily prayer of "Lamnatzei'ach speaks of the other nations relying on their military while Jews rely on G-d). Having many wives would lead to him sinning and leaning towards their requests rather than G-d's; that was precisely what happened to King Solomon.

If the king follows these three prohibitions, his kingdom will thrive. The Kli Yakar notes that this is hinted to in the Hebrew word for chair - "Kisei". Kuf stands for Kesef (money); Samech stands for sus (horse); and Alef stands for isha (woman).

Re'eh 5777

As Moshe continues to lecture to the nation, he mentions not to add or subtract from the commandments (13:1). Rashi quotes a Sifri that says we are not to add a fifth section in our tefillin, a fifth type of plant with the lulav bundle, or a fourth blessing in Birkat Kohanim. Both the Maharal and Maskil Le'David ask the following questions: Moshe had already warned the nation of adding or subtracting back in Parshat Va'etchanan (4:2), why is he repeating himself? Secondly, Rashi over there quotes the same teaching of the Sifri with one change where he says not to add a fifth tzitzis; why does he change it to Birkat Kohanim?
Both commentaries give a single answer that addresses these questions. With tefillin, lulav, and tzitzis, the person is intending to add on to the essential fulfillment of the commandment; they want to add an extra part to the action. That, says the Torah in Va'etchanan, is the primary prohibition of adding or subtracting. But what about adding onto the commandment once one has fulfilled the obligation? This is why Moshe repeats the prohibition again and Rashi adds Birkat Kohanim. When the Kohen recites the third blessing, he has fulfilled his obligation of blessing the people. However, he is not allowed to add a fourth blessing on his own accord even if he has done the full action already.
The Torah is teaching us that it is important to never overdo things. There are set limits and regulations in order to maintain order in the world. Once we begin to be flexible with rules we begin to alter fundamental beliefs and values we have.