Shlach 5772

The Meraglim claimed that Eretz Yisroel is a "land that eats its inhabitants." Rashi explains this is because wherever they went, funerals were taking place. Hashem was doing them a favor and distracted the inhabitants from causing the Meraglim any trouble. As the Midrash Tanchuma says, "Within the miracles Hashem did for them, they spoke bad about." The Meraglim failed to see the good in the matter. We should learn from their mistake and see the positive in even the worst of situations.

Emor 5772

Sefiras Haomer is mentioned in Emor, and the posuk says "You shall count for you 7 weeks." What does it mean "for you"? R' Yisroel Salanter explains that during Sefirah, we prepare ourselves to acquire the Torah FOR OURSELVES. That's why Pirkei Avos tells us 48 ways to acquire Torah; we're supposed to work on one way each day and one day to review it all. May we all be zocheh to acquiring the Torah by the end of Sefirah.

Acharei Mot-Kedoshim 5772

In the second Parsha we read, Kedoshim, Hashem tells Moshe to "speak to the whole congregation of Israel" (19:2). The Chizkuni explains that this Parsha was spoken the nation as a group (as opposed to small, seperate groups). The reason for this is because Kedoshim includes many Mitzvos that parallel the 10 Commandments. Why say them here? Because Bnei Yisroel thought in order to stay established in Israel, they only needed to refrain from the prohibitions of immoral relations as this was the warning at the end of the list. The Torah was telling them that there are other Mitzvos that must be kept to stay planted in the land. One can suggest that the Chizkuni uses the example of the 10 Commandments to stress the importance of keeping the "fundamental" Mitzvos as many note that the they encompass all 613.

Vayikra 5772

The Ramban opens Sefer Vayikra by saying it is a mere continuation of Shemos, which ends with Hashem's Presence resting in the Mishkan. Vayikra is how we can keep His Presence there and how to bring it back if we err. Vayikra is more difficult to relate to than the first two seforim. What the Ramban is trying to say is we must try our best to learn Vayikra with the same fervor as we had with Bereishis and Shmos, to somehow find a connection that can relate to us. And hopefully soon we will be able to apply Vayikra to our everyday lives with the third Beis HaMikdash.

Tetzaveh 5772

This week is Shabbos Zachor, remembering Amalek. R' Moshe Feinstein explains (based on Megillah 18a) that Hashem wants us to feel in our hearts and remind us that Man can be evil. By doing so, we will be aware and stick to good. R' Soloveitchik explains that Amalek isn't just a certain nation, it includes anyone who follows after the same mindset of evil. A year ago, 2 "Amalekites" killed 5 members of the Fogel family in cold blood. Let us not forget this horrible tragedy in our hearts, and with Hashem's help and the coming of Moshiach, we will rid the world of evil.

Mishpatim 5772

Why does the Torah suddenly go into property and damage laws right after the Ten Commandments? The Ramban answers that whatever comes right after the Ten Commandments (which includes the very end of last week's parsha) is merely a repetition of the Ten Commandments. These civil laws is an expansion of "Lo
tachmod," not being jealous of your friend's possessions. The Ramban continues and explains if one doesn't know property laws, he'll become jealous and start to steal from others. Therefore, these laws will guide him in the right direction. He then quotes a Midrash: "The whole Torah depends upon judgement."

Va'era 5772

In the first aliyah of Va'era, Moshe tries to talk to Bnei Yisroel, but they don't listen to him because of "anguish of spirit and hard labor" (6:9). When Hashem tells Moshe to speak to Pharaoh, Moshe claims if Bnei Yisroel won't listen to him because he's not a good speaker, then surely Pharaoh won't! Didn't the previous posuk just mention that they didn't listen because of other factors? Rav Avraham Rivlin, the Mashgiach of Kerem B'Yavneh, explains that this is showing the true humility of Moshe. He puts the blame on himself rather than accusing the people.